Essays on the Gita, First Series (Arya Publishing House, 1922)
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Without it the withdrawal from the lower pature to the Brahmic condition leads necessarily to inaction of the liberated man, his indifference to the works of the world ; with it the samt^ with- drawal becomes a step by which the works lof the world are taken up in the spirit, with the nature and in the freedom of the Diving See the silent Brahman as the goal and the world with all its activities has to be forsaken ; see God, the Divine, the Purushottama as the goal, superior tc» action yet its inner spiritual cause and object and original will, and the world with all its activities is conquered and possessed in a divine transcendence' of the THE PRINCIPLE OF DIVINE WORKS world. It can become instead of a prison-house an opulent kingdom, rdjyam samriddham, which we have conquered for the spiritual life by slaying the limitation of the tyrant ego and overcoming the bondage of our gaoler desires and breaking the prison of our individualistic possession and enjoy- ment. The U^,rated_ universalised soul becomes swardL samrdt, self-ruler and ei^epr^
^he works of sacrifice, are thus vindicated as a mean^ of liberajiqn and absolute spiritual perfection, satmiddhi, Sqjanaka and other great Karmayogins of the mighty ancient Yoga attained to perfection, by equal and desireless works done as a sacrifice, without the least egoistic aim or attachment, — karmanaiva hi samsiddhim dsthitd janakddayah. So too and with the same desirelessness, after liberation and perfection, works can and have to be continued by us in a large divine spirit, with the calm high nature of a spiritual royal ty^ (“Thou shouldst do works regarding also the holding together of the peoples, lokasangraham exmpi sampagyan kartum arhasi. 'V^^atsoever the Best doeth, that the lower kind of man puts into practice ; the standard he creates, the j)eople follows. O son of Pritha, I have no work that I need to <io in all the three worlds, I have nothing that I have not gained and have yet to gain, and I abide verily in the paths of action,*^ varta eva cha karmani, — eva implying, i abide in it and do not leave it as the Sannyasin thinks himself bound to abandon works.^ “For if I did not abide sleeplessly in the paths of action, men follow in every way my path, these peoples would sink to destruction if I did not works and I should b^the creator of confusion and slay these creatures. As those who know not act with attachment to the action, he who knows should act without attach- ment, having for his motive to hold together the peoples. He should not create a division of their understanding in the ignorant who are attached to their works ; he should set them to all actions, doing them himself with knowledge and in There are few more important passages in the Gita than these seven striking couplets.
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