through the finite. In other words, perfection cannot belong to such an Infinite. The Infinite, therefore, has to discover its unlimited life in and through the finite without getting limited by this process. God’s perfection is revealed only when He manifests Himself as man. The conscious descent of God into the limited form of man is known as Avatar. This again is a case of perfection. Thus we have perfection when the finite transcends its limits and realises its infinity, or when the Infinite gives up its supposed aloofness and becomes man. In both cases the finite and the Infinite do not stand outside each other. When there is a happy and a conscious blending of the finite and the Infinite we have perfection. Then we have the Infinite revealing itself through the finite without getting limited thereby, and we have the finite transcending its sense of limitation in the full knowledge of its really being the revelation of the Infinite.

IN true Karma Yoga or the life of perfect action, there is proper adjustment between the material and the spiritual aspects of life. In this type of life consciousness is not fettered to the mundane Karmayogin faces the problems of life and material things, but at the same time it is not allowed to fly away from everyday existence. The mind is not allowed to be immersed in the material life of gnawing wants, nor is it allowed to be merged in spiritual bliss. It is used to face and tackle the problems of life from the point of view of spiritual understanding.
Proper adjustment between the material and the spiritual aspects of life is not secured by giving equal importance to them. Matter to be used as pliable instrument for expression of spiritIt is not secured by taking something from the material and something from the spiritual and then striking a balance between the two. The spirit must and ever will have an inviolable primacy over matter, but the primacy is not expressed by avoiding or rejecting matter, rather by using it as an adequate vehicle for the expressions of the spirit. In intelligent adjustment matter has to play the role of a pliable instrument for the self-manifestation of the spirit, and must not in any way become obtrusive in its own rights. Just as the