{"id":2239,"date":"2013-07-13T01:40:19","date_gmt":"2013-07-13T01:40:19","guid":{"rendered":"http:\/\/localhost\/?p=2239"},"modified":"2013-07-13T01:40:19","modified_gmt":"2013-07-13T01:40:19","slug":"20-equality-and-knowledge-vol-19-essays-on-the-gita","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/19-essays-on-the-gita\/20-equality-and-knowledge-vol-19-essays-on-the-gita","title":{"rendered":"-20_Equality and Knowledge.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\nXX <\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n
\nEquality and Knowledge <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n
\nY<\/font>OGA <\/b>and knowledge are, in this early part of the Gita’s
\nteaching, the two wings of the soul’s ascent. By Yoga is meant union through divine works done without desire,
\nwith equality of soul to all things and all men, as a sacrifice to the Supreme, while knowledge is that on which this desirelessness,
\nthis equality, this power of sacrifice is founded. The two wings indeed assist each other’s flight; acting together, yet with a subtle
\nalternation of mutual aid, like the two eyes in a man which see together because they see alternately, they increase one another
\nmutually by interchange of substance. As the works grow more and more
\ndesireless, equal-minded, sacrificial in spirit, the knowledge increases; with
\nthe increase of the knowledge the soul becomes firmer in the desireless,
\nsacrificial equality of its works. The sacrifice of knowledge, says the Gita
\ntherefore, is greater than any material sacrifice. "Even if thou art the
\ngreatest doer of sin beyond all sinners, thou shalt cross over all the
\ncrookedness of evil in the ship of knowledge. There is nothing in the
\nworld equal in purity to knowledge." By knowledge desire and its first-born
\nchild, sin, are destroyed. The liberated man is able to do works as a sacrifice
\nbecause he is freed from attachment through his mind, heart and spirit being
\nfirmly founded in self <\/p>\n

knowledge, gata-sangasya j\u00f1ānāvasthita-cetasah<\/i>. All his work <\/p>\n

disappears completely as soon as done, suffers laya<\/i>, as one <\/p>\n

might say, in the being of the Brahman, praviliyate<\/i>; it has no reactionary consequence on the soul of the apparent doer. The
\nwork is done by the Lord through his Nature, it is no longer personal to the human instrument. The work itself becomes but
\npower of the nature and substance of the being of the Brahman. <\/span> <\/p>\n

\nIt is in this sense that the Gita is speaking when it says that
\nall the totality of work finds its completion, culmination, end <\/p>\n

in knowledge, sarvam karmā<\/font>khilam j\u00f1āne parisamā<\/font>pyate<\/i>. “As
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 200<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\na fire kindled turns to ashes its fuel, so the fire of knowledge turns all works to ashes.” By this it is not at all meant that when
\nknowledge is complete, there is cessation from works. What is meant is made clear by the Gita when it says that he who
\nhas destroyed all doubt by knowledge and has by Yoga given up all works and is in possession of the Self is not bound by <\/p>\n

his works, yoga-sannyasta-karmānam ātmavantam na karmā<\/font>n<\/font>i<\/i> nibadhnanti<\/i>, and that he whose self has become the self of all
\nexistences, acts and yet is not affected by his works, is not caught in them, receives from them no soul-ensnaring reaction,
\nkurvann<\/i>
\napi na lipyate<\/i>. Therefore, it says, the Yoga of works is better than the physical renunciation of works, because, while Sannyasa is
\ndifficult for embodied beings who must do works so long as they are in the body, Yoga of works is entirely sufficient and
\nit rapidly and easily brings the soul to Brahman. That Yoga of works is, we have seen, the offering of all action to the Lord,
\nwhich induces as its culmination an inner and not an outer, a spiritual, not a physical giving up of works into the Brahman, <\/p>\n

into the being of the Lord, brahmani ādhāya karmā<\/font>n<\/font>i<\/i>, mayi<\/i> sannyasya<\/i>. When works are thus “reposed on the Brahman,”
\nthe personality of the instrumental doer ceases; though he acts, he does nothing; for he has given up not only the fruits of his
\nworks, but the works themselves and the doing of them to the Lord. The Divine then takes the burden of works from him; the
\nSupreme becomes the doer and the act and the result. <\/span> <\/p>\n

\nThis knowledge of which the Gita speaks, is not an intellectual activity of the
\nmind; it is a luminous growth into the highest state of being by the outshining
\nof the light of the divine sun of Truth, "that Truth, the Sun lying concealed in
\nthe dark ness” of our ignorance of which the Rigveda speaks, tat satyam<\/i> <\/p>\n

sū<\/font>ryam tamasi ksiyantam<\/i>. The immutable Brahman is there in <\/p>\n

the spirit’s skies above this troubled lower nature of the dualities,
\nuntouched either by its virtue or by its sin, accepting neither our sense of sin nor our self-righteousness, untouched by its joy
\nand its sorrow, indifferent to our joy in success and our grief in failure, master of all, supreme, all-pervading,
\nprabhu vibhu<\/i>,
\ncalm, strong, pure, equal in all things, the source of Nature,   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 201<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

not the direct doer of our works, but the witness of Nature and her works, not
\nimposing on us either the illusion of being the doer, for that illusion is the
\nresult of the ignorance of this lower Nature. But this freedom, mastery, purity
\nwe cannot see; we are bewildered by the natural ignorance which hides from us
\nthe eternal self-knowledge of the Brahman secret within our being. But knowledge
\ncomes to its persistent seeker and removes the natural self-ignorance; it shines
\nout like a long-hidden sun and lights up to our vision that self-being supreme
\nbeyond the dualities of this lower existence, ādityavat prakāśayati tat param<\/i>. By a
\nlong whole-hearted endeavour, by directing our whole conscious being to that, by making that our whole aim, by turning it into
\nthe whole object of our discerning mind and so seeing it not only in ourselves but everywhere, we become one thought and self <\/p>\n

with that, tad-buddhayas tad-ātmānah<\/i>, we are washed clean of
\nall the darkness and suffering of the lower man by the waters of knowledge,1<\/font><\/sup>
\nj\u00f1ā<\/font>na-nirdhūta-kalmasāh<\/i>. <\/p>\n

<\/span> <\/p>\n

\nThe result is, says the Gita, a perfect equality to all things and all persons;
\nand then only can we repose our works completely in the Brahman. For the Brahman is equal,
\nsamam<\/i> <\/p>\n

brahma<\/i>, and it is only when we have this perfect equality, sāmye<\/i>
\n sthitam manah<\/font><\/i>, “seeing with an equal eye the learned and <\/p>\n

cultured Brahmin, the cow, the elephant, the dog, the outcaste” and knowing all as one Brahman, that we can, living in that
\noneness, see like the Brahman our works proceeding from the nature freely without any fear of attachment, sin or bondage. Sin
\nand stain then cannot be; for we have overcome that creation full of desire and its works and reactions which belongs to
\nthe ignorance, tair jitah sargah<\/i>, and living in the supreme and <\/p>\n

divine Nature there is no longer fault or defect in our works;
\nfor these are created by the inequalities of the ignorance. The equal Brahman is faultless,
\nnirdosam hi samam brahma<\/i>, beyond
\nthe confusion of good and evil, and living in the Brahman we
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n1
\nThe Rigveda so speaks of the streams of the Truth, the waters that have perfect
\n . <\/i>
\nknowledge, the waters that are full of the divine sunlight, rtasya dh<\/i><\/font>ā<\/font><\/i>r<\/i><\/font>ā<\/font><\/i>h<\/i><\/font><\/font><\/i>,
\n<\/font>ā<\/font><\/i>po
\nvicetasah<\/i><\/font><\/font><\/i><\/i>, <\/p>\n

svarvat<\/i><\/font>ī<\/font><\/i>r apah<\/i><\/font><\/font><\/i>. What are here metaphors, are there concrete symbols. <\/p>\n

 
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 202<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\ntoo rise beyond good and evil; we act in that purity, stainlessly, with an equal and single purpose of fulfilling the welfare of <\/p>\n

all existences, ksīna-kalmasāh sarvabhūta-hite ratā<\/font>h<\/font><\/i>. The Lord in our hearts is in the ignorance also the cause of our actions,
\nbut through his Maya, through the egoism of our lower nature which creates the tangled web of our actions and brings back
\nupon our egoism the recoil of their tangled reactions affecting us inwardly as sin and virtue, affecting us outwardly as suffering
\nand pleasure, evil fortune and good fortune, the great chain of Karma. When we are freed by knowledge, the Lord, no longer
\nhidden in our hearts, but manifest as our supreme self, takes up <\/p>\n

our works and uses us as faultless instruments, nimitta-mātram<\/i>, for the helping of the world. Such is the intimate union between
\nknowledge and equality; knowledge here in the buddhi <\/i>reflected as equality in the temperament; above, on a higher plane of
\nconsciousness, knowledge as the light of the Being, equality as the stuff of the Nature.
\n<\/span> <\/p>\n

\nAlways in this sense of a supreme self-knowledge is this  
\n <\/i>
\nword j\u00f1āna <\/i>used in Indian philosophy and Yoga; it is the light by which we grow into our true being, not the knowledge by
\nwhich we increase our information and our intellectual riches; it is not scientific or psychological or philosophic or ethical or
\naesthetic or worldly and practical knowledge. These too no doubt help us to grow, but only in the becoming, not in the
\nbeing; they enter into the definition of Yogic knowledge only when we use them as aids to know the Supreme, the Self, the
\nDivine, \u2014 scientific knowledge, when we can get through the veil of processes and phenomena and see the one Reality behind
\nwhich explains them all; psychological knowledge, when we use it to know ourselves and to distinguish the lower from the
\nhigher, so that this we may renounce and into that we may grow; philosophical knowledge, when we turn it as a light upon
\nthe essential principles of existence so as to discover and live in that which is eternal; ethical knowledge, when by it having
\ndistinguished sin from virtue we put away the one and rise above the other into the pure innocence of the divine Nature; aesthetic
\nknowledge, when we discover by it the beauty of the Divine;   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 203<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

knowledge of the world, when we see through it the way of the Lord with his creatures and use it for the service of the Divine
\nin man. Even then they are only aids; the real knowledge is that which is a secret to the mind, of which the mind only gets
\nreflections, but which lives in the spirit. <\/span> <\/p>\n

\nThe Gita in describing how we come by this knowledge, says
\nthat we get first initiation into it from the men of knowledge who have seen<\/i>, not those who know merely by the intellect,
\nits essential truths; but the actuality of it comes from within ourselves: “the man who is perfected by Yoga, finds it of himself in the self by the course of Time,” it grows within him, that is to say, and he grows into it as he goes on increasing
\nin desirelessness, in equality, in devotion to the Divine. It is only of the supreme knowledge that this can altogether be said;
\nthe knowledge which the intellect of man amasses, is gathered laboriously by the senses and the reason from outside. To get
\nthis other knowledge, self-existent, intuitive, self-experiencing, self-revealing, we must have conquered and controlled our mind
\n and senses, samyatendriyah<\/font><\/i>, so that we are no longer subject to <\/p>\n

their delusions, but rather the mind and senses become its pure
\nmirror; we must have fixed our whole conscious being on the truth of that supreme reality in which all exists,
\ntat-parah<\/i>, so <\/p>\n

that it may display in us its luminous self-existence.
\n<\/span> <\/p>\n

\nFinally, we must have a faith which no intellectual doubt <\/p>\n

 
\n <\/i>
\ncan be allowed to disturb, śraddhāvān labhate j\u00f1ānam<\/i>. “The ignorant who has not faith, the soul of doubt goeth to perdition;
\nneither this world, nor the supreme world, nor any happiness is for the soul full of doubts.” In fact, it is true that without
\nfaith nothing decisive can be achieved either in this world or for possession of the world above, and that it is only by laying hold
\nof some sure basis and positive support that man can attain any measure of terrestrial or celestial success and satisfaction and
\nhappiness; the merely sceptical mind loses itself in the void. But still in the lower knowledge doubt and scepticism have their
\ntemporary uses; in the higher they are stumbling-blocks: for there the whole secret is not the balancing of truth and error,
\nbut a constantly progressing realisation of revealed truth. In  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 204<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nintellectual knowledge there is always a mixture of falsehood or incompleteness which has to be got rid of by subjecting the
\ntruth itself to sceptical inquiry; but in the higher knowledge falsehood cannot enter and that which intellect contributes by
\nattaching itself to this or that opinion, cannot be got rid of by mere questioning, but will fall away of itself by persistence in
\nrealisation. Whatever incompleteness there is in the knowledge attained, it must be got rid of, not by questioning in its roots
\nwhat has already been realised, but by proceeding to further and more complete realisation through a deeper, higher and wider
\nliving in the Spirit. And what is not yet realised must be prepared for by faith, not by sceptical questioning, because this truth is
\none which the intellect cannot give and which is indeed often quite opposed to the ideas in which the reasoning and logical
\nmind gets entangled: it is not a truth which has to be proved, but a truth which has to be lived inwardly, a greater reality
\ninto which we have to grow. Finally, it is in itself a self-existent truth and would be self-evident if it were not for the sorceries
\nof the ignorance in which we live; the doubts, the perplexities which prevent us from accepting and following it, arise from that
\nignorance, from the sense-bewildered, opinion-perplexed heart and mind, living as they do in a lower and phenomenal truth and <\/p>\n

therefore questioning the higher realities, aj\u00f1āna-sambhūtam<\/i>
\n hrtstham samśayam<\/i>. They have to be cut away by the sword <\/p>\n

of knowledge, says the Gita, by the knowledge that realises,
\nby resorting constantly to Yoga, that is, by living out the union with the Supreme whose truth being known all is known,
\nyasmin<\/i>
\n  
\n vij\u00f1ā<\/font>te sarvam vij\u00f1ā<\/font>tam<\/i>.
\n<\/span> <\/p>\n

\nThe higher knowledge we then get is that which is to the knower of Brahman his constant vision of things when he lives
\nuninterruptedly in the Brahman, brahmavid brahmani sthitah<\/i>. <\/p>\n

That is not a vision or knowledge or consciousness of Brahman
\nto the exclusion of all else, but a seeing of all in Brahman and as the Self. For, it is said, the knowledge by which we rise beyond
\nall relapse back into the bewilderment of our mental nature, is “that by which thou shalt see all existences without exception
\nin the Self, then in Me.” Elsewhere the Gita puts it more largely,   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 205<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

“Equal-visioned everywhere, he sees the Self in all existences and all existences in the Self. He who sees Me everywhere and all and
\neach in Me, is never lost to Me nor I to him. He who has reached oneness and loves Me in all beings, that Yogin, howsoever he
\nlives and acts, is living and acting in Me. O Arjuna, he who sees all equally everywhere as himself, whether it be happiness
\nor suffering, I hold him to be the supreme Yogin.” That is the old Vedantic knowledge of the Upanishads which the Gita holds
\nup constantly before us; but it is its superiority to other later formulations of it that it turns persistently this knowledge into
\na great practical philosophy of divine living. Always it insists on the relation between this knowledge of oneness and Karmayoga,
\nand therefore on the knowledge of oneness as the basis of a liberated action in the world. Whenever it speaks of knowledge,
\nit turns at once to speak of equality which is its result; whenever it speaks of equality, it turns to speak too of the knowledge
\nwhich is its basis. The equality it enjoins does not begin and end in a static condition of the soul useful only for self-liberation;
\nit is always a basis of works. The peace of the Brahman in the liberated soul is the foundation; the large, free, equal, worldwide action of the Lord in the liberated nature radiates the power which proceeds from that peace; these two made one
\nsynthesise divine works and God-knowledge. <\/span> <\/p>\n

\nWe see at once what a profound extension we get here
\nfor the ideas which otherwise the Gita has in common with other systems of philosophic, ethical or religious living. Endurance, philosophic indifference, resignation are, we have said, the foundation of three kinds of equality; but the Gita’s truth
\nof knowledge not only gathers them all up together, but gives them an infinitely profound, a magnificently ample significance.
\nThe Stoic knowledge is that of the soul’s power of self-mastery by fortitude, an equality attained by a struggle with one’s nature, maintained by a constant vigilance and control against its natural rebellions: it gives a noble peace, an austere happiness,
\nbut not the supreme joy of the liberated self living not by a rule, but in the pure, easy, spontaneous perfection of its divine
\nbeing, so that “however it may act and live, it acts and lives  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 206<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nin the Divine," because here perfection is not only attained but possessed in
\nits own right and has no longer to be maintained by effort, for it has become
\nthe very nature of the soul’s being. The Gita accepts the endurance and
\nfortitude of our struggle with the lower nature as a preliminary movement; but
\nif a certain mastery comes by our individual strength, the freedom of mastery
\nonly comes by our union with God, by a merging or dwelling of the personality in
\nthe one divine Person and the loss of the personal will in the divine Will.
\nThere is a divine Master of Nature and her works, above her though inhabiting
\nher, who is our highest being and our universal self; to be one with him is to
\nmake ourselves divine. By union with God we enter into a supreme freedom and a
\nsupreme mastery. The ideal of the Stoic, the sage who is king because by
\nself-rule he becomes master also of outward conditions, resembles superficially
\nthe Vedantic idea of the self
\n ruler and all-ruler, svarā<\/font>t<\/font> samrā<\/font>t<\/font><\/i>; but it is on a lower plane.
\nThe Stoic kingship is maintained by a force put upon self and environment; the entirely liberated kingship of the Yogin exists
\nnaturally by the eternal royalty of the divine nature, a union with its unfettered universality, a finally unforced dwelling in
\nits superiority to the instrumental nature through which it acts. His mastery over things is because he has become one soul with
\nall things. To take an image from Roman institutions, the Stoic freedom is that of the
\nlibertus<\/i>, the freedman, who is still really
\na dependent on the power that once held him enslaved; his is a freedom allowed by Nature because he has merited it. The
\nfreedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity.
\nWhatever he does and however he lives, the free soul lives in <\/p>\n

the Divine; he is the privileged child of the mansion, balavat<\/i>, who cannot err or fall because all he is and does is full of the
\nPerfect, the All-blissful, the All-loving, the All-beautiful. The <\/p>\n

kingdom which he enjoys, rā<\/font>jyam
\nsamrddham<\/i>, is a sweet and <\/p>\n

happy dominion of which it may be said, in the pregnant phrase
\nof the Greek thinker, “The kingdom is of the child.” <\/span> <\/p>\n

\nThe knowledge of the philosopher is that of the true nature
\nof mundane existence, the transience of outward things, the   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 207<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

vanity of the world’s differences and distinctions, the superiority of the inner calm, peace, light, self-dependence. It is an equality
\nof philosophic indifference; it brings a high calm, but not the greater spiritual joy; it is an isolated freedom, a wisdom like that
\nof the Lucretian sage high in his superiority upon the cliff-top whence he looks down on men tossed still upon the tempestuous
\nwaters from which he has escaped, \u2014 in the end something after all aloof and ineffective. The Gita admits the philosophic motive
\nof indifference as a preliminary movement; but the indifference to which it finally arrives, if indeed that inadequate word can be
\nat all applied, has nothing in it of the philosophic aloofness. It
\nis indeed a position as of one seated above, udāsīnavat<\/i>, but as the Divine is seated above, having no need at all in the world,
\nyet he does works always and is present everywhere supporting, helping, guiding the labour of creatures. This equality is founded
\nupon oneness with all beings. It brings in what is wanting to the philosophic equality; for its soul is the soul of peace, but also it is
\nthe soul of love. It sees all beings without exception in the Divine, it is one self with the Self of all existences and therefore it is in
\nsupreme sympathy with all of them. Without exception,
\naśesena<\/i>,
\nnot only with all that is good and fair and pleases; nothing and no one, however vile, fallen, criminal, repellent in appearance,
\ncan be excluded from this universal, this whole-souled sympathy and spiritual oneness. Here there is no room, not merely for
\nhatred or anger or uncharitableness, but for aloofness, disdain or any petty pride of superiority. A divine compassion for the
\nignorance of the struggling mind, a divine will to pour forth on it all light and power and happiness there will be, indeed, for the
\napparent man; but for the divine Soul within him there will be more, there will be adoration and love. For from all, from the
\nthief and the harlot and the outcaste as from the saint and the sage, the Beloved looks forth and cries to us, “This is I.” “He
\nwho loves Me in all beings,” \u2014 what greater word of power for the utmost intensities and profundities of divine and universal
\nlove, has been uttered by any philosophy or any religion? <\/span> <\/p>\n

\nResignation is the basis of a kind of religious equality,
\nsubmission to the divine will, a patient bearing of the cross, a  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 208<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nsubmissive forbearance. In the Gita this element takes the more ample form of an entire surrender of the whole being to God. It
\nis not merely a passive submission, but an active self-giving; not only a seeing and an accepting of the divine Will in all things, but
\na giving up of one’s own will to be the instrument of the Master of works, and this not with the lesser idea of being a servant of
\nGod, but, eventually at least, of such a complete renunciation both of the consciousness and the works to him that our being
\nbecomes one with his being and the impersonalised nature only an instrument and nothing else. All result good or bad, pleasing
\nor unpleasing, fortunate or unfortunate, is accepted as belonging to the Master of our actions, so that finally not only are grief and
\nsuffering borne, but they are banished: a perfect equality of the emotional mind is established. There is no assumption of personal will in the instrument; it is seen that all is already worked out in the omniscient prescience and omnipotent effective power
\nof the universal Divine and that the egoism of men cannot alter the workings of that Will. Therefore, the final attitude is that
\nenjoined on Arjuna in a later chapter, “All has been already done by Me in my divine will and foresight; become only the <\/p>\n

occasion, O Arjuna,” nimitta-mā<\/font>tram
\nbhava savyasācin<\/i>. This
\nattitude must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring
\nabout a faultless response of the instrument to the divine Power and Knowledge. A perfect, an absolute equality of self-surrender,
\nthe mentality a passive channel of the divine Light and Power, the active being a mightily effective instrument for its work
\nin the world, will be the poise of this supreme union of the Transcendent, the universal and the individual.
\n<\/span> <\/p>\n

\nEquality too there will be with regard to the action of others upon us. Nothing that they can do will alter the inner oneness,
\nlove, sympathy which arises from the perception of the one Self in all, the Divine in all beings. But a resigned forbearance and
\nsubmission to them and their deeds, a passive non-resistance, will be no necessary part of the action; it cannot be, since a
\nconstant instrumental obedience to the divine and universal Will must mean in the shock of opposite forces that fill the world a
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 209<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

conflict with personal wills which seek rather their own egoistic satisfaction. Therefore Arjuna is bidden to resist, to fight, to conquer; but, to fight without hatred or personal desire or personal enmity or antagonism, since to the liberated soul these feelings
\n are impossible. To act for the lokasangraha<\/i>, impersonally, for
\nthe keeping and leading of the peoples on the path to the divine goal, is a rule which rises necessarily from the oneness of the
\nsoul with the Divine, the universal Being, since that is the whole sense and drift of the universal action. Nor does it conflict with
\nour oneness with all beings, even those who present themselves here as opponents and enemies. For the divine goal is their goal
\nalso, since it is the secret aim of all, even of those whose outward minds, misled by ignorance and egoism, would wander from the
\npath and resist the impulsion. Resistance and defeat are the best outward service that can be done to them. By this perception
\nthe Gita avoids the limiting conclusion which might have been drawn from a doctrine of equality impracticably overriding all
\nrelations and of a weakening love without knowledge, while it keeps the one thing essential unimpaired. For the soul oneness
\nwith all, for the heart calm universal love, sympathy, compassion, but for the hands freedom to work out impersonally the
\ngood, not of this or that person only without regard to or to the detriment of the divine plan, but the purpose of the creation, the
\nprogressing welfare and salvation of men, the total good of all existences.
\n<\/span> <\/p>\n

\nOneness with God, oneness with all beings, the realisation of the eternal divine unity everywhere and the drawing onwards
\nof men towards that oneness are the law of life which arises from the teachings of the Gita. There can be none greater, wider,
\nmore profound. Liberated oneself, to live in this oneness, to help mankind on the path that leads towards it and meanwhile
\nto do all works for God and help man also to do with joy and acceptance all the works to which he is called,
\nkrtsna-karma-krt<\/i>, <\/p>\n

sarvakarmāni josayan<\/i>, no greater or more liberal rule of divine <\/p>\n

works can be given. This freedom and this oneness are the secret
\ngoal of our human nature and the ultimate will in the existence of the race. It is that to which it must turn for the happiness all
\n  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 210<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nmankind is now vainly seeking, when once men lift their eyes and their hearts to see the Divine in them and around, in all and
\neverywhere, sarvesu<\/i>, sarvatra<\/i>, and learn that it is in him they <\/p>\n

live, while this lower nature of division is only a prison-wall which they must break down or at best an infant-school which
\nthey must outgrow, so that they may become adult in nature and free in spirit. To be made one self with God above and God
\nin man and God in the world is the sense of liberation and the secret of perfection.
\n  
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 211<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XX   Equality and Knowledge   YOGA and knowledge are, in this early part of the Gita’s teaching, the two wings of the soul’s ascent….<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47],"tags":[],"class_list":["post-2239","post","type-post","status-publish","format-standard","hentry","category-19-essays-on-the-gita","wpcat-47-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2239","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2239"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2239\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2239"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2239"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2239"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}