Essays on the Gita, First Series (Arya Publishing House, 1922)
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[To exalt oneself out of the lower imperf^ Prakriti, traigunyamayi mdyd, into uni ty^ with the divine being, consciousness and nature^* madbhdvam dgatdh, is the„ object of theJYoga. But when this object is fuifiiled, when the man is in the Brahmic status and sees no longer with the false egoistic vision himself and the world, but sees all beings in the Self, in God, and the Self in all bei ng s, God in all beings, what shall be the action, — since action there still is, — ^which results from that seeing, and what shall be the cosmic or individu al motive, of all his. worjb? ItTsTSie question of Ariunaj- but • SAyujya, sdlokya and sâdrifya or sddhamtya. SAdhtamya is becoming of one law of being and action witli the Divine. t kim prabhdsheta kim dstta vrajeia kirn. THE PRINCIPLE OF DIVINE WORKS answered from a standpoint other than that from which Arjuna had put it. The motive cann^t^ personal desire on the intellectual, _ moral, emotiolfal ievej^for that has been abandoned) — even the moral motive has been abandoned, since the liberated man has passed beyond the lower distinction of sin and virtue, lives in a glorified purity beyond good and evil, hi cannot be the spiritual call to his perfect self-development by means of disinterested worksl for the call has been answered, the development im perfect and fulfilled. (His motive of action czn only be the holding together of the peoples, chikirshur lokasangraham. This great inarch of the peoples towards a far-off divine ideal has to be held together, prevented from falling into the bewilderment, confusion and utter discord of the understanding) which would lead to dissolution and destruction and to which the world moving forward in the night or dark twilight of ignorance would be too easily prone if it were not held together, conducted, kept to the great lines of its discipline by the illumination, by the strength, by the rule and example, by the visible standard and the invisible influence of its Best. The best, (the individuals who are in advance of the general line and above the general level of the collectivity, are the natural leaders of mankind, for it is they who can point to the race both the way they must follow and the standard or ideal they have to keep to or to attain. But the divinise d man is the Best in no ordinary sense of the word aiid his influence, _his example must have a power which that of ^ no ordinarily superior man can exercise. What example then shall he give? What rule or standard shall he uphold?^
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