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

arises from the perception of the one Self in all, the D ivmFi h air bemgs'. But a resigrieffTorhearance and suKhissibn to^ them and their deeds, a passive non-resistance, will be no necessary part of the action ; it cannot be, since a constant instrumental obedience to the divine and universal Will must mean in the shock of opposite forces that fill the world a conflict with personal wills which seek rather their own egoistic satisfaction. Therefore Arjun a is bidden to resist, to fight, to conquer ; but, to figh t witfmu^t^^auti;^ or personal desire or personal enmity or antagonism^ since to lEe^iberated-SDul these feelings are impossible.'* To act for the loka- sangraha^ impersonally. Tor £he ke^i^~_aM leadmg of ' the peo^er' on'^ the pat h to the _di vine goal, is a Ttite' wliidTTises necessarily from the oneness of the soul with the Divine, the universal Being, since that is the whoTe sense and drift of the universal action. Nor doesTt cohBicflvrth“buf* onerie ^ with ^1 beings, even those who present themselves here as opponents and enemies. For the divine goa l is their goal also, since it is the secret ara oTall^jeven of th ose^ w hose outwardnrnin^,~lnlHed by ignorance and"^ egoism, Iwould wander from the path and resist thejnpulsmn. Resistance and defeat^are the l;>est outward service that can be done to them. By this perception the Gita avoids the limiting conclusion which might have been drawn from a doctrine of equality impracticably overriding all relations and of a weakening love without knowledge, while it keeps the one thing essential unimpaired. For the 2soul oneness with all, for the heart calm universal love, sympathy, compassion, but for the hands freedom to work out impersonally the good, not of this or that person only without regard to or to the detriment of the divinlIpgnrtrar"fhFpurpose of the creation, the progressing welfare and^ salvatidri of fni^V the total^obd df alT^j^ences. ~~ ■^^nerfesy wl th God, oneness with all beings, the realisation of'The'* ete rn al ' Ui v iiie iiiiity'^gVerywhere and the drawing onwards of men towards that one- ness are tKe“Taw of life whfcli arisesT^^ tHchingr^Jtfe Gita There can be none greater, wider, more profound. Liberated oneself, to live in this oneness, to help mankind on the4)atlLtMrieads towards Ttand ineanw^hi^ to do all works,_for God andTTHpnman also to do withT^joy and acceptance all the works to which he is called, kfitsna-karma- kr*it, sarvakarmdni joshayan, no greater or more liberal rule of divine works can be given. This freedom and this oneness are the secret go_al of our humarThature and ^e ultimate'^will in the existence oFtEeTa^ It is that to which it must turn for the^ happiness all mankind is now vainly seeking, when once men lift their eyes and their hearts to see the Divi ne m _th^n^ and arpuijd, in alF and every- \^efe, sarveshuj, sarvatra, and learn that it is in him tKey" live^ while this lower_iiatiire of division is only a^rison-wall which they must break down or at l>est ’ah ThfahT^ool which they must outgrow, so that th^ may become adult in nature and free in spirit. T o be made one self with G o d abov e and God in