Essays on the Gita, First Series (Arya Publishing House, 1922)
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Spirit. And what is not yet realised must be preparedTS^ by faKK, not by sc^tical quesfionlng, because this truth is one which the intellect cannot give and which is indeed often quite opposed to the ideas in which the reasoning and logical mind gets entangled: it is not a truth which has to be prove d, but a truth which has to be lived inwardly, a greater reality into which we have to grow. Finally, it„.is. in itself a self-existent truth and would be selF evident if it w^e“'hbt for the sorceries of the ignorance in which we live ; the doubts, the perplexities which prevent us from accepting and foITowm^t, arise from that ignorance, from the sense-bewildered, opiriioh-perplexed heart and mind, livin g as they do in a loy^r .^nd jphgio- menal truth and therefore qiiStionihg the higher realities, ajnd n^sambhiltcun^ hr'itjtha m s an gayam . They have to be'~cuLaw_ay by the _swqrd of knq^^ ledge, says the Gita^^by the knowledge that realises, 6y resorting constantly to Yog^ that is, by living out ^ejinlon with the Supr^e whose truth being known all is known, sarvam vilnd tam.
"Trhe higher knowledge we there get is that which is to the knower of Brahman his constant vision of things when he live s uninterruptedly jn the Brahman, J)rahmavii^ broKma ni sthi tah, T^t h fiqtI^.yision or knowledge ^ comdbusness of Brahman to the exchision of .aU^eK, Bi ^a seeing o^U in Brahman For, it is said, tHenESowfedge by which we rise beyond all relapse EQUALITY AND KNOWLEDGE back into the bewilderment of our mental nature, is '‘that by which thou shalt see all existences with- out exception in t he Self, then i n Me/* Elsewhere the Gita puts it niore largSy] ^^Equal-visioned everywhere, he sees the Self in all existences and all existences in the Self, He who sees Me eyery- where and all and each in Me, is ne ver lost to Me nor I io him\ He who has reached oneness and lo^s Me in all beings, that Yogin, howsoever he lives and acts, is living and acting in Me. O Arjuna, he who sees all equally everywhere as him- self, whether it be happiness or suffering, I hold him to be the supreme Yogin." 5 That is the old Vedantic knowledi^of the Upanishads which the Gita holds up cfl||intly before us ; but it is its superiority to othHHuter formulations of it that it turns persistently | |Sis k nowle dge into ^ great pracT ic^ philosophy of dmiie living. Always it insists on the relation between this knowledge of on eness" and Karmayoga, and therefore on the kn owle dge, of oneness as the basis of a liberated action_in^_th^wqr^^ Whenever it speaks of know- ledge, it turn s at once fo"^eak of equali ty which is its result ; whenever it^eaks of equality, it turns to speak too of the knowledge which is its bas^s. The equality it enjoins does not begin and end in a static condition of the soul useful only for self- liberation ; i t is always a basis of wo rks. Vrhe peace of the Brahman in the HbefatedToul is the founda- tion ; the large, free, equal, worldwide action of the Lord in the liberated nature radiates the power
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