Essays on the Gita, First Series (Arya Publishing House, 1922)
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And the philosopher's equality is like the Stoic's, like the world-fleeing ascetic's, inwardly a lonely freedom, remote and aloof from men ; but the man born to the divine birth has found the Divine not only in himself, but in all beings. He has realised his unity with all and his equality is therefore full of sympathy and oneness. He sees all as himself and is not intent on his lonely salvation ; he even takes upon himself the burden of their iiappiness and sorrow by which he is not himself affected or subjected. The perfect sage, the Gita more than once repeats, is ever engaged with a large equality in doing good to all creatures and makes that his occupation and delict, sarvahhuta-hite ratah. The perfect Yogin is no solitary musing on the Self in his ivory tower of spiritual isolation, but^ yuktah krishna-karma-kfit, a many-sided universal worker for the good of the world, for God in the world. For he is a bhakta, a lover and devotee of the Divine, as well as a sage and a Yogin, a lover who loves God wherever he finds Him and who finds Him everywhere ; and what he loves, he does not disdain to serve, nor does action carry him away from the bliss of union, since all his acts proceed from the One in him and to the One in all they^ EQUALITY are directed. The equality of the Gita is a large synthetic equahty in which all is lifted up into the integrjility of the divine being and the divine nature.
Yoga and knowledge are, in this early part of the Gita*s teaching, the two wings of the soul's ascent. By Yoga is meant union through diyine works done without desire, with equality of soul to all things and all men, as a sacrifice to the Supreme, while knowledge is that oil which this desirelessness, this equality, this power of sacrifice is founded. The two wings indeed assist each other’s flight ; acting together, yet with a subtle alternation of mutual aid, like the two eyes in a man which see together because they see alternately, they increase o ne another mutu ally^ by interchange of substanceTrAs the works grow more and more desireless, equal- minded, sacrificial in spirit, the knowledge increases ; with the increase of the knowledge the soul becomes firmer in the desireless, sacrificial equality of its works. The ^^ifice of knowledge, says the Gita therefore, is greater than any material sacrifice. ?Even if thou art the greatest doer of sin beyond ill sinners, thou shalt cross over all the crookedness >f evil in the ship of knowledge. . . There is lothing in the world equal in purity to knowledge," 8y knowled|^ desire and its first-bom child, fin^ are lestroyear^The liberated man is able to do works EQUALITY AND KNOWLEDGE
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