Essays on the Gita, First Series (Arya Publishing House, 1922)
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fellowmen and other beings, endeavour in the eightfold path or the law of faith, love and purity or any other such revelation of the nature of the divine in life. Then because every tendency in man has its collective as well as its individual aspect," because those who follow one way are naturally drawn together into spiritual companion- ship and unity, he establishes the sangha, the fellowship and union of those whom his personality and his teaching unite. In Vaishnavism there is the same trio, bhdgavat, bhakta, bhagavdn , — ^the bhdgavat, which is the law of the Vaishnava dispensation of adoration and love, the bhakta representing the fellowship of those in whom that law is manifest, bhagavdn ^ the divine Lover and Beloved in whose being and nature the divine law of love is founded and fulfils itself. The Avatar represents this third element, the divine personality, nature and being who is the soul of the dharma and the sangha, informs them with himself, keeps them living and draws men towards the felicity and the liberation.
In the teaching of the Gita, which is more catholic and complex than other specialised teachings and disciplines, these things assume a larger meaning. For the unity here is the all- embracing Vedantic unity by which the soul sees all in itself and itself in all and makes itself one with all beings. The dharma is therefore the taking up of all human relations into a higher divine meaning; starting firom the established ethical, THE DIVINE BIRTH AND DIVINE WORKS social and religious rule which binds together the whole community in which the God-seeker lives, it lifts it up by informing it with the Brahmic consciqumess ; the law it gives is the law of oneness, of equality, of liberated, desireless, God-governed action, of God-knowledge and self-knowledge enlightening and drawing to itself all the nature and all the action, drawing it towards divine being and divine consciousness, and of God-love as the supreme power and crown of the knowledge and the action. The idea of companionship and mutual aid in God-love and God-seeking which is at the basis of the idea of the sangha or divine fellowship, is brought in when the Gita speaks of the seeking of God through love and adoration, but the real sangha of this teaching is all humanity. The whole world is moving towards this dharma, each man according to his capacity, — ‘‘it is my path that men follow in every way,” — and the God-seeker, making himself one with all, making their joy and sorrow and all their life his own, the liberated made already one self with all beings, lives in the life of humanity, Hves for the one Self in humanity, for God in all beings, acts ior lokasangraha, for the maintaining of all in their dharma and the Dharma, for the maintenance of their growth in all its stages and in all its paths towards the Divine. For the Avatar here, though he is manifest in the name and form of Krishna, lays no exclusive stress on this one form of his human birth, but on that which it represents, the Divine, the Purushottama, of whom
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