Essays on the Gita, First Series (Arya Publishing House, 1922)
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their knowledge and delivered from the lower nature, (attain to the divine being and divine nature, madbhdvam. (The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, .so that it shall be liberated out of ego into infinity and universality, out of birth into immortality. He comes as the divine power and love which calls men to itself, so that they may take refuge in that) and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may Q 257 live in the calm and bliss of the Divine.* |^Nor does it matter essentially in what form and name or putting forward what aspect of the Divine he comes ; for in all ways, varying with their nature, men are following the path set to them by the Divine which will in the end lead them to him and the aspect of him which suits their nature is that which they can best follow when he comes to lead them ; in what- ever way men accept, love and take joy in God, in that way God accepts, loves and takes joy in man.^ye yathd mdm prapadyante tdns tathaiva bhajdmyaham. Janma karma cha me divyam evam yo vetti tattwatah. Tyaktvd deham punarjanma naiti mdm eti so'rjuna. Vitardgahhayakrodhd manmayd mdm updgritdh. Bahavo jndnatapasd putd madbhdvam dgatdh. XVllI THE
DIVINE WORKER To attain to the divine birth, — a divinising new birth of the soul into a higher consciousness, — and to do divine works both as a means towards that before it is attained and as an expression of it after it is attained, is then all the Karmayoga of the Gita. The Gita does not try to define works by any outward signs through which it can be recognisable to an external gaze, measurable by the criticism of the worldjj it deliberately renounces even the ordinary ethical distinctions by which men seek to guide themselves in the light of the human reason. The signs by which it distinguishes divine works are all profoundly intimate and subjective ; the stamp by which they are known is invisible, spiritual, supra-ethicaL ^hey are recognisable only by the light of the soul from which they come. For, it says “what is action and what is inaction, as to this even the sages are perplexed and deluded,” because, judging by practical, social, ethical, intellectual standard^ they discriminate by accidentals and (do not go to the root of the matter ;^“I will declare to thee that action by the knowledge of which thou shalt be released from all ills. One has to understand about action
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