slothful and the careless.

This large view of the evolutionary process shows us that it is best
studied in two great divisions: the first from the savage to the highly
civilised man who is still working primarily for himself and his family,
still working for private ends predominantly; and the second, at present
but sparsely followed, in which the man, realising the supreme claim of
the whole upon its part, seeks the public good predominantly, renounces
individual advantages and private gains, and consecrates himself to the
service of God and of man. The Hindu calls the first section of
evolution the Prav[r.][t.][t.]i M[=a]rga, the Path of Forthgoing; the
second the Niv[r.][t.][t.]i M[=a]rga, the Path of Return. In the first,
the man evolves by taking; in the second, by giving. In the first, he
incurs debts; in the second, he pays them. In the first, he acquires; in
the second, he renounces. In the first, he lives for the profit of the
smaller self; in the second, for the service of the One Self. In the
first, he claims Rights; in the second, he discharges Duties.

Thus Morality is seen from two view-points, and the virtues it
comprises fall into two groups. Men are surrounded on every side by
objects of desire, and the use of these is to evoke the desire to
possess them, to stimulate exertion, to inspire efforts, and thus to
make faculty, capacity--strength, intelligence, alertness, judgment,
perseverance, patience, fortitude. Those who regard the world
as God-emanated and God-guided, must inevitably realise that the
relation of man--susceptible to pleasure and pain by contact with his
environment--to his environment--filled with pleasure and pain-giving
objects--must be intended to provoke in man the desire to possess the
pleasure-giving, to avoid the pain-giving. In fact, God's lures to
exertion are pleasures; His warnings are pains and the interplay between