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

only when we have this perfect equality, sdmye sthitam manah, '^seeing with an equaL eye the l^rned and cultured Brahman, the cow, the elephant, the dog , the outcaste” and knowing ^1 1 as on e Bralunan, that we can, living in that oneness, ^ like the Brahman our works proceeding from the nature freely without any fear of attachment, sin or bondage. Sin and stain then cannot be ; for we have overcome that creation full of desire and its works and react ions which b elon gs to the ignoTMce, t^r jitah sargah, and living^ in the supreme and divine Nature there is no loi^r fault or defect in our works ; for these^re createdT By the^ ine^alities of the ignorance. The equal Brahman is faultless, nirdosham hi sam am brahma, beyo nd the confusion of good aM evil, and Uying mthe Brahman w^e too rise Beyond ^qqd and e\^ ; we act in that purity, stainlessly, with an equal and single purpose of fulfilling the welfare of all existences, kshina-kalmashdh sarvahhuta-hite ratdh. The I^rdin our heart&-i^n_t^ ignorance also the cause of our actions, but thrquglLjlia_Ma^a, through the ^oism of our lower nature which creates the tangledr"^^ of our aaions and brings back upon our egoism the recoil of their tangled reactions affecting us inwardly as sin and virtue, affecting us outwardly as suffering and pleasure, evil fortune and good fortune, the great chain of Karma. When we are freed by J jgiQ^^dge, t he Lord, no J enger h^f ^n m our hg grite. but manifest as our supreme self, tal^s upLjol^^ uses us as faultle ss

EQUALITY AND KNOWLEDGE instruments, nimitta-mdtram, for the helping jrfAe worts. Such is the intimate um^J”^etween Igoov^ dge^nd equality ; l mowled ge_her eT3n the buddhL - i^ected. 2 LS equalityTlh lEe temperament ; abov(^ on j higherplane of coiisci ousn^s, knowledge as the light of the B^g, equality as the stuff of the Nature.

(Always in this sense of a supreme se lf- Imowledgc is this word jndna^ us^ in Indian philosophy and Yoga ; it is tjte ligh t by which we gro w into our true being, not th e knowledg e by whi3i we inCTease our information and our intellectual riches ; it is not scientific or psycho - logical or p hilosop hic or ethical or aesthetic or worldly and practical knowledge. These too no doubt help us to. grow, but only in the becoming, not in th^teing ; they enter into the definition of Yogic knowledge only when we use them as aids to know the Supreme, the Self, the Divine, — scientific knowledge, when we can get through the veil of processes and phenomena and see the one Reality behind which explains ’ them all ; psycho- logical knowledge, when we use it to know ourselves and to distinguish the lower from the higher, so that this we may renounce and into that wd may grow ; philosophical knowledge, when we turn it as a light upon die essential principles of exis ten ce so as to discover andHTive in ^biat which is’ eternal ; ethical knowledge^ when by it having distinguished sin from virtue we put away the one and rise above the other into the pure innocence of the divine