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[ 298 There are certain restraints in moral life which add to its glory and indirectly add to the greatness of the actor. It is well-known that in every phase of life a man has to work out his individual karma which is intimately associated with the collective karma of the world. The question often presents itself whether moral life and spiritual life may co-exist and whether these two act and react upon each other,
We have studied in the foregoing pages the question of Prārabdha and its effect on the higher life of a man The implications of moral life do not necessarily touch the facts of spiritual life. In other words the propriety or impropriety of an action in moral life does not arise in the case of a man who is in the highest sense a spiritual man and it is from the view point that standard of judgement which applies in the case of an ordinary man from the moral point of view is not at all applicable to a jivanmukta person or to a great personality who is under the direct guardianship of the Supreme Spirit. An action which is judged to be unfair in the case of a person within the sphere of morality can never be looked upon in that light when we consider the life of a Jivanmu' ta Puruşa or a God-realised person. The fact is that in the case of an ordinary man in the moral life, the spring of action is his own ego but in the case of a Jīvanmukta the spring of action is the Divine power. As there is no ego left of the person concerned and in the case of a divine action, human judgement is meaningless. The secret of the whole thing is that a Jivanmukta does not feel himself to be an actor on the stage and even not in any way associated with the so called consequences of that action. Whatever happens in his life mentally and physically after the Jivanmukta or God realization is really on the external side a mechanical consequence of an old Prārabdha karma and on the inner side it is not associated with him in any way but is the effect of the Divine will acting upon him. The action of Divine will is above judge ment but the action of human will is subject to Judgement. In the Jivanamukta, the ego having disappeared and being replaced
