Essays on the Gita, First Series (Arya Publishing House, 1922)
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Therefore the quietistic tendency in man must be got to recognise its own incompleteness and admit on an equality with itself the truth which lies behind the kinetic tendency, — the fulfilment of God in man and the presence of the Divine in all the action of the human race. God is_j:her e not only in the si lence , b ut in^ Ae action,; the quietism of the impassive soul unaffected by Nature and the kinetism of the soul giving itself to Nature so that the great world-sacrifice, the Purusha-Yajna, may be effected, are n ot a reality and a fcilsehood in perpetual struggle nor yet two hostile realities, one superior, the other inferior, each fatal to the other ; they are the doubly term of the divine manifestalion. The Akshara alone is_not ^e whole key of jjaeir fulfilment, not the very highest secret. The double fulfilment, the re con ciliation is to be sought in the Purushottama represented here by Krishna, at once supreme Being, Lond_ of the worlds, -ancL_Aya tan The divinised man entering into his divine nature will act even as he acts ; he will not give himself up to inaction. The Divine is at woij^in man in the ignorance and at work in man iii the knowledge^ To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all ; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from _ that knowledge, will be free from all bondage ; '*he who so knoweth me” says the Teacher, ”is not bound by works.” If the escape from the obligation of works and desire and from the wheel of rebirth is to be the aim and the ideal, then this knowledge is to be taken as the true, the broad way of escape ; [or, says the Gita, ”he who knows in their right principles my divine birth and works, comes when fie leaves his body, not to rebirth, but to Me, 0 Arjuna.” Through the knowledge and possession [)f the divine birth he comes to the unborn and
THE PRINCIPLE OF DIVINE WORKS imperishable Divine who is the self of all beings, avyaya dtmd ; through the knowledge and execution of divine works jp the^Master^of works, the lord oi all beings, l^utdndm igwara. He lives in that unborn being ; his works are those of that universal Mastery.
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