Having come so far, let us now raise a crucial question regarding the relation of Karma to God-realization. Does karma or activity exist at this stage or not? Or, to put the question in another form, ‘Is the realized soul capable of doing action or not?’ The answer to this depends upon what we mean by a ‘realized soul’, and upon what we think regarding whether God himself can be said to be active or not. If by activity we mean some overt act like locomotion, muscular movement, or even a covert one like the cerebral induction of nerve-cells, or the rising of blood towards the heart, then God being without limbs or body or tools cannot be said to be active at all. Besides, as Krsna says, there being nothing of which He is in need, or which he does not already possess, there is no cause for being active in this sense (3.22). But if activity is just another name for Caitanya, for the conscious, wilful, purposive and intelligent plan which forces itself to be a concretised reality of space and time, then certainly God is active to the core. As Aristotle says, He is the most active of all, because being of the nature of Pure Form, He contemplates upon himself. Naturally, it follows that one who has realized God is active not only because he overtly does something as a socio-ethical being, but also, and more so, because he meditates on the divine Name and contemplates on the divine forms which he actually sees with or without his eyes. To an external observer, he might perhaps look as a slothful person who does nothing to ameliorate the social and the political condition of the State; he might even be looked upon as a parasite upon the society in which he happens to be. But this is not correct. Like Aristotle’s God, again, himself ‘unmoved’ or living even as a recluse in the cave of a mountain, he might be moving the entire humanity by his invisible moral and spiritual activity towards the goal of God-realization. People are prone to mistake a slumbering volcano for a dead one.