Essays on the Gita, First Series (Arya Publishing House, 1922)
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But at least the things of the lower nature will be shunned and feared, the things which the Yogin has taken so much trouble to surmount? Not this either ; all is embraced in the equality of the self- vision. *‘He, O Arjuna, who sees with equality everything in the image of the Self whether it be grief or it be happiness, him I hold to be the supreme Yogin.” And by this it is not meant at all that he himself shall fall from the griefless spiritual bliss and feel again worldly unhappiness, even in the sorrow of others, but seeing in others the play of the dualities which he himself has left and surmounted, he shall still see all as himself, his self in all, God in all and, not disturbed or bewildered by the appearances of these things, moved only by them to help and heal, to occupy himself with the good of all beings, to lead men to the spiritual bliss, to work for the progress of the world GodwArds, he shall live the divine life, so long as days upon earth are his portion. The God-lover who can do this, can thus embrace all things in God, can look calmly on the lower nature and the works of the Maya of the three gunas and act in them and upon them without perturbation or fall or disturbance from the height and power of the spiritual oneness, free in the largeness of the God- vision, sweet and great and luminous in the strength, of the God- nature, may well be declared to be the supreme Yogin. He indeed has conquered the creation, jitah sargah.
The Gita brings in here as always bhakti as the climax of the Yoga, sarvahhutasthitam yo mam bhajati ekatwam dsthitah ; that may almost be said to sum up the whole final result of the Gita's teach- ing — whoever loves God in all and his soul is founded upon the divine oneness, however he lives and acts, lives and acts in God. And to emphasise it still more, after an intervention of Arjuna and a reply to his doubt as to how so difficult a Yoga can be at all possible for the restless mind of man, the divine Teacher returns to this idea and makes it his culminating utterance. '*The Yogin is greater than the doers of askesis, greater than the men of know- ledge, greater than the men of works ; become then the Yogin, O Arjuna,” the Yogin, one who seeks for and attains, by works and knowledge and askesis or by whatever other means, not even spiritual knowledge or power or anything else for their own sake, but the union with God alone ; for in that all else is contained and in that lifted beyond itself to a divinest significance. But even among Yogins the greatest is theJBiiakta. “Of all Yogins he wh^l with ail his inner self given up to Me, for Me has love and faith, graddhdvdn bhajate^ him I hold to be the most united with Me in Yoga.” It is this that is the closing word of these first six chapters NIRVANA AND WORKS IN THE WORLD
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