Essays on the Gita, First Series (Arya Publishing House, 1922)
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For when the Gita describes the nature of this self-realisation and the result of the Yoga* which comes by Nirvana of the separative ego-mind and its motives of thought and feeling and action into the Brahman-consciousness, it includes the cosmic sense, though lifted into a new kind of vision. ‘‘The man whose self is in Yoga, sees the self in all beings and all beings in the self, he sees all with an equal vision/’ All that he sees is to him the Self, all is his self, all is the Divine. But is there no danger, if he dwells at all in the mutability of the Kshara, of his losing all the results of this difficult Yoga, losing the Self and falling back into the mind, of the Divine losing him and the world getting him, of his losing the Divine and getting back in its place the ego and the lower nature? No, says the Gita ; “he who sees Me everywhere and sees all in Me, to him T do not^get lost, nor does he get lost to Me.” * Yoga-kshema vahdmyaham. For this peace of Nirvana, though it is gained through the Akshara, is founded upon the being of the Purushottama, mat-sansthdm, and that is extended, the Divine, the Brahman is extended too in the world of beings and, though transcendent of it, not imprisoned in its own transcendence. One has to see all things as He and live and act wholly in that vision ; that is the perfect fruit of the Yoga.
But why act? Is it not safer to sit in one’s solitude looking out upon the world, if you will, seeing it in Brahman, in the Divine, but not taking part in it, not moving in it, not living in it, not acting in it, living rather ordinarily in the inner Samadhi? Should not that be the law, the rule, the dharma of this highest spiritual condition? No, again ; for the liberated Yogin there is no other law, rule, dharma than simply this, to live in the Divine and love the Divine and be one with all beings ; his freedom is an absolute and not a contingent freedom, self-existent and not dependent any longer on any rule of conduct, law of life or limitation of any kind. He has no longer any need of a process of Yoga, because he is now perpetually in Yoga. ‘'The Yogin who has taken his stand upon pneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me.” The love of the world spiritualised, changed from a sense-experience to a soul-experience, is founded on the love of God and in that love there is no peril and no shortcoming. Fear and disgust of the world may often be necessary for the recoil NIRVANA AND WORKS IN THE WORLD from the lower nature, for it is really the fear and disgust of our own ego which reflects itself in the world. But to see God in the world is to fear nothing, it is to embrace all in the being of God ; to see all as the Divine is to hate and loathe nothing, but love God in the world and the world in God.
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