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ciation not of Karma but of the fruits of Karma. He pointed out that this was the true Naiṣkarmya and not the renunciation of the action itself, and on the other hand he recommended Karma and rejected the desire for fruits. In this way the middle path was discovered as a doctrine of Niskāma Karma. The result of Sakāma Karma is the attainment of Kṣara Puruşa and the result of Samnyasa or renunciation of karma is the attainment of Akşara Puruşa Both are extremes and were avoided. He suggested a course where Karma was retained and desire for its fruits rejected. The inevitable result of this path will be in favour of a life in touch with the Uttama Puruşa or Purusottama. This is the important secret behind his philosophy of action. It was a sympathetic view, for he kept in view the permanent good of the soul in so far as being free from desire it would remain pure and yet it would now aim at the mutable Akşara Purușa. By virtue of action for a fault without regard for its fruits, the result would be a life consistantly with the life of Uttama Purușa or Paramātmā. If a man followed the life in favour of the Ksara Puruşa, it would mean transitory attainment which would render no permanent good to the agent, For the attainment of Ksara puruşa would mean a life of constant change-going up and coming down and having no concern with his fellowmen in the world. The life of a Naişkarmya yogi in the old sense would mean stagnation. It might lead to the attainment of the Kutastha (4) but will have no connection with the welfare of the world at large. The philosophy of Niṣkāma Karma as discovered and preached by Him ( Śrīkṛṣņa) leaves room for his individual uplift in the scale of spiritual perfection as well as for the greatest possible good to his fellow-being on earth.
In this line of action, siddhi or asiddhi i.e. success or failure is not at all a point for consideration. What is truly aimed at is the purity of the mind in respect of the performance of the action concerned. In the eyes of such a person, the Yoga consists in the sense of equality between both success and failure. What the agent is expected to consider is that he should perform
