Essays on the Gita, First Series (Arya Publishing House, 1922)

/The result of this knowledge, this desireless- ness and this impersonality is a perfect equality in the soul and the nature. Equality is the fourth 2sign of the divine worker. He has, says the Gita^ passed beyond the dualities he is dwandwdtita. We have seen that he regards with equal eyes, without any disturbance of feeling, failure and success, victory and defeat ; but not only these, all dualities are in him surpassed and reconciled. The outward distinctions by which men d etermi ne their psychological attitude towards the happening ^l^f the world,^ have for him only a subordinate^^^nd ihsTFumental meaning. does not ignore ^e!^ but he is above them.'^ Good happening and evil happening, so all-important to the human soul subject to desire, are to the desireless divine soul equally welcome since by their mingled strand are worked out the developing forms of the eternal good. (Ht cannot be defeated, since all for him is moving towards the divine victory in the Kurukshetra of Nature^ dharmakshetre kurukshetre, the field of doings which is the field of the evolving Dharma, ; and every turn of the conflict has been designed and mapped by the foreseeing eye of the Master of the battle, the Lord of works and Guide of the dharma.)' (ilonour and dishonour from men cannot move him, nor their praise nor their blame> for he has a greater clear-seeing judge and another standard for his action, and his motive admits no dependence upon worldly rewards. Arjuna the Kshatriya prizes naturally honour and reputation and is right in shunning disgrace and the name of coward as worse than death ; for to maintain the point of honour and the standard of courage in