Bhagavad Gita, chapter 3, verse 20

Here then are the two ideals, Vedist and Vedantist, standing as if in all their sharp original separation and opposition, on one side the active ideal of acquiring enjoyments here and the highest good beyond by sacrifice and the mutual dependence of the human being and the divine powers and on the other, facing it, the austerer ideal of the liberated man who, independent in the Spirit, has nothing to do with enjoyment or works or the human or the divine worlds, but exists only in the peace of the supreme Self, joys only in the calm joy of the Brahman. The next verses create a ground for the reconciliation between the two extremes; the secret is not inaction as soon as one turns towards the higher truth, but desireless action both before and after it is reached. The liberated man has nothing to gain by action, but nothing also to gain by inaction, and it is not at all for any personal3.19-20 object that he has to make his choice. “Therefore without attachment perform ever the work that is to be done (done for the sake of the world, lokasaṅgraha, as is made clear immediately afterward); for by doing work without attachment man attains to the highest. For it was even by works that Janaka and the rest attained to perfection.” It is true that works and sacrifice are a3.11 means of arriving at the highest good, śreyaḥ param avāpsyatha; but there are three kinds of works, that done without sacrifice for personal enjoyment which is entirely selfish and egoistic and3.16 misses the true law and aim and utility of life, moghaṁ pārtha sa jīvati, that done with desire, but with sacrifice and the enjoyment only as a result of sacrifice and therefore to that extent consecrated and sanctified, and that done without desire or attachment of any kind. It is the last which brings the soul of man to3.19 the highest, param āpnoti pūruṣaḥ.

That this is the sense of the passage is made clear in what3.20-25 follows, by the affirmation of lokasaṅgraha as the object of works, of Prakriti as the sole doer of works and the divine Purusha as their equal upholder, to whom works have to be3.30 given up even in their doing,—this inner giving up of works and yet physical doing of them is the culmination of sacrifice,—and by the affirmation that the result of such active sacrifice with an equal and desireless mind is liberation from the bondage of4.22-23 works. "He who is satisfied with whatever gain comes to him and equal in failure and success, is not bound even when he acts. When a man liberated, free from attachment, acts for sacrifice, all his action is dissolved," leaves, that is to say, no result of bondage or after-impression on his free, pure, perfect and equal soul. To these passages we shall have to return. They are followed by a perfectly explicit and detailed interpretation of the meaning of yajña in the language of the Gita which leaves no doubt at all about the symbolic use of the words and the psychological character of the sacrifice enjoined by this teaching. In the ancient Vedic system there was always a double sense physical and psychological, outward and symbolic, the exterior form of the sacrifice and the inner meaning of all its circumstances. But the secret symbolism of the ancient Vedic mystics, exact, curious, poetic, psychological, had been long forgotten by this time and it is now replaced by another, large, general and philosophical in the spirit of Vedanta and a later Yoga. The fire of sacrifice, agni, is no material flame, but brahmāgni, the fire of the Brahman, or it is the Brahman-ward energy, inner Agni, priest of the4.24-31 sacrifice, into which the offering is poured; the fire is self-control or it is a purified sense-action or it is the vital energy in that discipline of the control of the vital being through the control of the breath which is common to Rajayoga and Hathayoga, or it is the fire of self-knowledge, the flame of the supreme sacrifice. The food eaten as the leavings of the sacrifice is, it is explained, the nectar of immortality, amṛta, left over from the offering; and here we have still something of the old Vedic symbolism in which the Soma-wine was the physical symbol of the amṛta, the immortalising delight of the divine ecstasy won by the sacrifice, offered to the gods and drunk by men. The offering itself is whatever working of his energy, physical or psychological, is consecrated by him in action of body or action of mind to the gods or God, to the Self or to the universal powers, to one's own higher Self or to the Self in mankind and in all existences.

The works of sacrifice are thus vindicated as a means of liberation and absolute spiritual perfection, saṁsiddhi. So Janaka3.20-22 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 — karmaṇaiva hi saṁsiddhim āsthitā janakādayaḥ. 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 royalty. “Thou shouldst do works regarding also the holding together of the peoples, lokasaṅgraham evāpi sampaśyan kartum arhasi. Whatsoever the Best doeth, that the lower kind of man puts into practice; the standard he creates, the people follows. O son of Pritha, I have no work that I need to do 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 ca karmaṇi, — eva implying, I abide in it and do not leave it as the Sannyasin thinks himself bound to abandon works.3.23-24 “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 work and I should be the creator of confusion and slay these creatures. As those who know not3.25-26 act with attachment to the action, he who knows should act without attachment, 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 Yoga.” There are few more important passages in the Gita than these seven striking couplets.

But it is to assist that ascent or evolution the descent is made or accepted; that the Gita makes very clear. It is, we might say, to exemplify the possibility of the Divine manifest in the human being, so that man may see what that is and take courage to grow into it. It is also to leave the influence of that manifestation vibrating in the earth-nature and the soul of that manifestation presiding over its upward endeavour. It is to give a spiritual mould of divine manhood into which the seeking4.7-8 soul of the human being can cast itself. It is to give a dharma, a religion,—not a mere creed, but a method of inner and outer living,—a way, a rule and law of self-moulding by which he can grow towards divinity. It is too, since this growth, this ascent is no mere isolated and individual phenomenon, but like all in the divine world-activities a collective business, a work3.20-25 and the work for the race, to assist the human march, to hold it together in its great crises, to break the forces of the downward gravitation when they grow too insistent, to uphold or restore the great dharma of the Godward law in man's nature, to prepare even, however far off, the kingdom of God, the victory of the seekers of light and perfection, sādhūnām, and the overthrow of those who fight for the continuance of the evil and the darkness. All these are recognised objects of the descent of the Avatar, and it is usually by his work that the mass of men seek to distinguish him and for that that they are ready to worship him. It is only the spiritual who see that this external Avatarhood is a sign, in the symbol of a human life, of the eternal inner Godhead making himself manifest in the field of their own human mentality and corporeality so that they can grow into unity with that and be possessed by it. The divine manifestation of a Christ, Krishna, Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth, may be repeated in the inner life of all human beings.

The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he4.23 grows. Works must be done as a sacrifice to this Lord of our6.29-31 works, and we must by growing into the Self realise our oneness with him in our being and see our personality as a partial manifestation of him in Nature. One with him in being, we grow one with all beings in the universe and do divine works, not as ours,3.20 but as his workings through us for the maintenance and leading of the peoples.

The highest way appointed for him is to carry out the will11.33 of God without egoism, as the human occasion and instrument of that which he sees to be decreed, with the constant supporting8.7 memory of the Godhead in himself and man, mām anusmaran, and in whatever ways are appointed for him by the Lord of his11.33 Nature. Nimittamātraṁ bhava savyasācin. He will not cherish personal enmity, anger, hatred, egoistic desire and passion, will not hasten towards strife or lust after violence and destruction3.20 like the fierce Asura, but he will do his work, lokasaṅgrahāya. Beyond the action he will look towards that to which it leads, that for which he is warring. For God the Time-Spirit does not destroy for the sake of destruction, but to make the ways clear in the cyclic process for a greater rule and a progressing manifestation,11.33 rājyaṁ samṛddham. He will accept in its deeper sense, which the superficial mind does not see, the greatness of the struggle, the glory of the victory,—if need be, the glory of the victory which comes masked as defeat,—and lead man too in the enjoyment of his opulent kingdom. Not appalled by the face of the Destroyer, he will see within it the eternal Spirit imperishable in all these perishing bodies and behind it the face of the Charioteer, the Leader of man, the Friend of all creatures, suhṛdaṁ sarvabhūtānām. This formidable World-Form once seen5.29 and acknowledged, it is to that reassuring truth that the rest of the chapter is directed; it discloses in the end a more intimate face and body of the Eternal.

But it would seem that this can be attained very well, best even, pre-eminently, directly, by the quiescence of Sannyasa. Its appointed path would seem to be the way of the Akshara, a complete renunciation of works and life, an ascetic seclusion, an ascetic inaction. Where is the room here, or at least where is the call, the necessity, for the command to action, and what has all this to do with the maintenance of the cosmic existence,3.20 lokasaṅgraha, the slaughter of Kurukshetra, the ways of the Spirit in Time, the vision of the million-bodied Lord and his high-voiced bidding,11.33 "Arise, slay the foe, enjoy a wealthy kingdom"? And what then is this soul in Nature? This spirit too, this Kshara, this enjoyer of our mutable existence, is the Purushottama; it is he in15.7 his eternal multiplicity, that is the Gita's answer. "It is an eternal portion of me that becomes the Jiva in a world of Jivas." This is an epithet, a statement of immense bearing and consequence. For it means that each soul, each being in its spiritual reality is the very Divine, however partial its actual manifestation of him in Nature. And it means too, if words have any sense, that each manifesting spirit, each of the many, is an eternal individual, an eternal unborn and undying power of the one Existence. We call this manifesting spirit the Jiva, because it appears here as if a living creature in a world of living creatures, and we speak of this spirit in man as the human soul and think of it in the terms of humanity only. But in truth it is something greater than its present appearance and not bound to its humanity: it was a lesser manifestation than the human in its past, it can become something much greater than mental man in its future. And when this soul rises above all ignorant limitation, then it puts on its divine nature of which its humanity is only a temporary veil, a thing of partial and incomplete significance. The individual spirit exists and ever existed beyond in the Eternal, for it is itself everlasting, sanātana. It is evidently this idea of the eternal individual which leads the Gita to avoid any expression at all suggestive of a complete dissolution, laya, and to speak rather of the highest state of the soul as a dwelling in the Purushottama, nivasiṣyasi mayyeva. If when12.8 speaking of the one Self of all it seems to use the language of Adwaita, yet this enduring truth of the eternal individual, mamāṁśaḥ sanātanaḥ, adds something which brings in a15.7 qualification and appears almost to accept the seeing of the Visishtadwaita,—though we must not therefore leap at once to the conclusion that that alone is the Gita's philosophy or that its doctrine is identical with the later doctrine of Ramanuja. Still this much is clear that there is an eternal, a real and not only an illusive principle of multiplicity in the spiritual being of the one divine Existence.

It is here that the Gita intervenes with a restatement of the truth of the Spirit, of the Self, of God and of the world and Nature. It extends and remoulds the truth evolved by a later thought from the ancient Upanishads and ventures with assured steps on an endeavour to apply its solving power to the problem of life and action. The solution offered by the Gita does not disentangle all the problem as it offers itself to modern mankind; as stated here to a more ancient mentality, it does not meet the insistent pressure of the present mind of man for a collective advance, does not respond to its cry for a collective life that will at last embody a greater rational and ethical and if possible even a dynamic spiritual ideal. Its call is to the individual who has become capable of a complete spiritual existence; but for the rest of the race it prescribes only a gradual advance, to be wisely effected by following out faithfully with more and more of3.20-25 intelligence and moral purpose and with a final turn to spirituality the law of their nature. Its message touches the other smaller solutions but, even when it accepts them partly, it is to point them beyond themselves to a higher and more integral secret into which as yet only the few individuals have shown themselves fit to enter.

Every kind of solution has been offered from the entire abandonment of works and life, so far as that is physically possible, to the acceptance of life as it is but with a new spirit animating and uplifting its movements, in appearance the same as they were but changed in the spirit behind them and therefore in their inner significance. The extreme solution insisted on by the world-shunning ascetic or the inward-turned ecstatical and self-oblivious mystic is evidently foreign to the purpose of an integral Yoga; for if we are to realise the Divine in the world, it cannot be done by leaving aside the world-action and action itself altogether. At a less high pitch it was laid down by the religious mind in ancient times that one should keep only such actions as are in their nature part of the seeking, service or cult of the Divine and such others as are attached to these or, in addition, those that are indispensable to the ordinary setting of life but done in a religious spirit and according to the injunctions of traditional religion and Scripture. But this is too formalist a rule for the fulfilment of the free spirit in works, and it is besides professedly no more than a provisional solution for tiding over the transition from life in the world to a life in the Beyond which still remains the sole ultimate purpose. An integral Yoga must lean rather to the catholic injunction of the Gita that even the liberated soul, living in the Truth, should still do all the works of life so that the plan of the universal evolution under a secret divine leading may not languish or suffer. But if all works are to be done with the same forms and on the same lines as they are now done in the Ignorance, our gain is only inward and our life is in danger of becoming the dubious and ambiguous formula of an inner Light doing the works of an outer Twilight, the perfect Spirit expressing itself in a mould of imperfection foreign to its own divine nature. If no better can be done for a time,—and during a long period of transition something like this does inevitably happen,—then so it must remain till things are ready and the spirit within is powerful enough to impose its own forms on the life of the body and the world outside; but this can be accepted only as a transitional stage and not as our soul's ideal or the ultimate goal of the passage.

At the same time the Yogin who knows the Supreme is not subject to any need or compulsion in these activities; for to him they are neither a duty nor a necessary occupation for the mind nor a high amusement, nor imposed even by the loftiest human purpose. He is not attached, bound and limited by any nor has he any personal motive of fame, greatness or personal satisfaction in these works; he can leave or pursue them as the Divine in him wills, but he need not otherwise abandon them in his pursuit of the higher integral knowledge. He will do these things just as the supreme Power acts and creates, for a certain spiritual joy in creation and expression or to help in the holding together and right ordering or leading of this world of God's workings. The Gita teaches that the man of knowledge shall by his way of life give to those who have not yet the spiritual consciousness, the love and habit of all works and not only of actions recognised as pious, religious or ascetic in their character; he should not draw men away from the world-action by his example. For the world must proceed in its great upward aspiring; men and nations must not be led to fall away from even an ignorant activity into a worse ignorance of inaction or to sink down into that miserable disintegration and tendency of dissolution which comes upon communities and peoples when there predominates the tamasic principle, the principle whether of obscure confusion and error or of weariness and inertia. "For I too," says the Lord in the Gita, "have no need to do works, since there is nothing I have not or must yet gain for myself; yet I do works in the world: for if I did not do works, all laws would fall into confusion, the worlds would sink towards chaos and I would be the destroyer of these peoples." The spiritual life does not need, for its purity, to destroy interest in all things except the Inexpressible or to cut at the roots of the Sciences, the Arts and Life. It may well be one of the effects of an integral spiritual knowledge and activity to lift them out of their limitations, substitute for our mind's ignorant, limited, tepid or trepidant pleasure in them a free, intense and uplifting urge of delight and supply a new source of creative spiritual power and illumination by which they can be carried more swiftly and profoundly towards their absolute light in knowledge and their yet undreamed possibilities and most dynamic energy of content and form and practice. The one thing needful must be pursued first and always; but all things else come with it as its outcome and have not so much to be added to us as recovered and reshaped in its self-light and as portions of its self-expressive force.

But if his action is governed by no external rule, one rule it will observe that is not external; it will be dictated by no personal desire or aim, but will be a part of a conscious and eventually a well-ordered because self-ordered divine working in the world. The Gita declares that the action of the liberated man must be directed not by desire, but towards the keeping together of the world, its government, guidance, impulsion, maintenance in the path appointed to it. This injunction has been interpreted in the sense that the world being an illusion in which most men must be kept, since they are unfit for liberation, he must so act outwardly as to cherish in them an attachment to their customary works laid down for them by the social law. If so, it would be a poor and petty rule and every noble heart would reject it to follow rather the divine vow of Amitabha Buddha, the sublime prayer of the Bhagavata, the passionate aspiration of Vivekananda. But if we accept rather the view that the world is a divinely guided movement of Nature emerging in man towards God and that this is the work in which the Lord of the Gita declares that he is ever occupied although he himself has nothing ungained that he has yet to win, then a deep and true sense will appear for this great injunction. To participate in that divine work, to live for God in the world will be the rule of the Karmayogin; to live for God in the world and therefore so to act that the Divine may more and more manifest himself and the world go forward by whatever way of its obscure pilgrimage and move nearer to the divine ideal.

लोकसंग्रहमेवापि संपश्यन् कर्तुमर्हसि ॥ यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः॥ सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । योजयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥

"Looking also to the maintenance of order in the world thou shouldest act; for whatever the best practises, that other men practise; for the standard set by him is followed by the whole world. In all the Universe there is for Me no necessary action, for I have nothing I do not possess or wish to possess, and lo I abide always doing. For if I abide not at all doing action vigilantly, men would altogether follow in my path, O son of Pritha; these worlds would sink if I did not actions, and I should be the author of confusion (literally illegitimacy, the worst & primal confusion, for it disorders the family which is the fundamental unit of society) and the destroyer of the peoples. What the ignorant do, O Bharata, with their minds enslaved to the work, that the wise man should do with a free mind to maintain the order of the world; the wise man should not upset the mind of the ignorant who are slaves of their deeds, but should apply himself to all works doing customary things with a mind in Yoga."

Small things are often indicative of great and far-reaching tendencies. While glancing at the Modern Review,—always the best worth perusal of our Indian monthlies,—our attention was arrested by a slight illustrated article on Railways in India and America. The writer contrasts the squalor, indigence and discomfort of railway travelling in this Paradise of the efficient Anglo-Indian with the lavish comfort and opulence of railway furnishings and appointments in the United States. The contrast is indicative of the immense gulf between the teeming wealth of America and the miserable indigence of India, once the richest country in the world. America is the land above all lands where enjoyment, bhoga, is frankly recognised and accepted. India, many would say, is the land above all lands where bhoga is sternly refused. That is the common view; we are not inclined to think it the correct view. The asceticism of India is a phase, a characteristic of a civilisation dominated by an unfavourable environment and driven in upon itself. The classical period when India was full of life, activity, development, abounding vigour, defending herself successfully against the impact of the outer barbarian, was a period of frank and lavish enjoyment far more intellectual, artistic, perfect than anything Europe has ever been capable of, even at its best. In yet older literature we find the true spirit of India, a splendid capacity for bhoga and tyaga in their highest terms, the utter enjoyment of the householder, the utter renunciation of the sannyasin. To take the utmost joy of life, to be capable of the utmost renunciation of life, at one and the same time, in the same mind and body, to be master of both capacities and bound by neither,—this was the secret of India, the mighty discipline of which Janaka was the traditional exemplar. "Renounce all that thou mayest enjoy all,"—this is India's characteristic message,—not Buddha's absolute renunciation, not the European's enslavement to his bodily, vital and intellectual desires and appetites. Tyaga within, bhoga without,—Ananda, the divine delight of the purified soul, embracing both.

The danger of tamoguṇa is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?"—as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim,—and again when the sadhak tastes the relief, the tremendous relief of a negative śānti and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgrahārthāya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts,

lokasaṅgrahārthāya (p. 85)—Does this mean present order?

THE GURU Nor is there; for Jnana is indispensable. Jnana is first & greatest; works without Jnana will not save a man but only plunge him deeper and deeper into bondage. The works of which the Upanishad speaks are to be done after you have invested all this universe with God; after, that is to say, you have realised that all is the one Brahman and that your actions are but the dramatic illusions unrolled by Prakriti for the delight of the Purusha. You will then do your works तेन त्यक्तेन; or as Srikrishna tells you to do, after giving up the desire for the fruits of your works and devoting all your actions to Him,—not to your lower not-self which feels pleasure & pain but to the Brahman in you which works only लोकसंग्रहार्थ that instead of the uninstructed multitudes being bewildered and led astray by your inactivity, the world may rather be helped, strengthened and maintained by the godlike nature of your works. This is what the Upanishad goes on to say "Thus to you there is no other way than this, action clingeth not to a man." This means that desireless actions, actions performed after renunciation and devoted to God,—these & these only—do not cling to a man, do not bind him in their invisible chains but fall from him as the water from the wings of the swan. They cannot bind him, because he is freed from the woven net of causality. Causality springs from the idea of duality, the idea of sorrow & happiness, love & hate, heat & cold which arises from Avidya and he, having renounced desire and realised Unity, is above Avidya and above duality. Bondage has no meaning for him. It is not in reality he that is doing the actions, but Prakriti inspired by the presence of the Purusha in him.

The law of spiritual abandonment in preference to mere physical abandonment, is the solution enounced by Srikrishna, the greatest of all teachers, for a deep and vexed problem which has troubled the Hindu consciousness from ancient times. There are, as we know, three means of salvation; salvation by knowledge, the central position in Buddhism; salvation by faith & love, the central position in Christianity; salvation by faith & works, the central position in Mahomedanism. In Hinduism, the Sanatandharma, all these three paths are equally accepted. But in all three the peculiar and central religious experience of Hinduism,—the reality & eternity of the Self, the transience & unreality of all else,—is insisted upon as the guiding principle & indispensable idea. This is the bridge which carries you over to immortality; this is the gate of salvation. The Jnanamargin envisages only one reality, the Brahman, and by turning away from all that is phenomenal and seeking the One reality in himself, enters into the being of the Eternal. The Bhakta envisages only two realities, God & himself, and by the ecstatic union of himself with God through love and adoration, enters into the pure and unmixed presence of the Eternal. The Karmamargin envisages three realities which are one; the Eternal in Itself, pure and without a second, the Eternal as a transcendent Will or Force manifesting Himself phenomenally but not really in cosmic work & the Eternal in the Jivatman, manifesting Himself similarly in individual work in a finite body; and he too, by abandoning desire and laying his works upon God, attains likeness to the Eternal and through that gate enters into identity with the Eternal. In one thing all these agree, the transience & unreality of phenomenal existence. But if phenomenal existence is unreal, of what use is it to remain in the world? Let us abandon house and wealth and wife and friends and children; let us flee from them to the solitude of mountain & forest and escape as soon as possible by knowledge & meditation from the world of phenomena. Such was the cry that arose in India before and after the days of Buddha, when the power of the Jnanamarga was the strongest on the Hindu consciousness. The language of the Bhakta is not very different; "Let us leave the things of the world," he cries, "let us forget all else and think and speak only of the name of Hari." Both have insisted that works and the world are a snare & a bondage from which it is best to flee. The Karmayogin alone has set himself against the current and tried to stand in the midmost of the cosmic stir, in the very surge and flux of phenomena without being washed away in the tide. Few, he has said, who remain in the world, can be above the world and live in communion with the Eternal; but few also who flee to the mountains, really attain Him, and few of those who spend their days in crying Lord, Lord, are accepted by Him to whom they cry. It is always the many who are called, the few who are chosen. And if Janak could remain in the world and be ever with God in the full luxury, power & splendour of the life of a great king, if Rama & Srikrishna lived in the world and did the works of the world, yet were God, who shall say that salvation cannot be attained in the midst of actions, nay, even through the instrumentality of actions? To this dispute the answer of Srikrishna is the one solution. To abandon desire in the spirit is the one thing needful; if one fail to do this, it is vain for him to practise Yoga in mountain or forest solitude, it is vain to sing the name of Hari and cry Lord, Lord, from morn to night, it is vain to hope for safety by "doing one's duty in the world". The man unpurified of desire, whatever way he follows, will not find salvation. But if he can purify his spirit of desire, then whether on solitary mountain and in tiger-haunted forest, or in Brindavun the beautiful, or in the king's court, the trader's shop or the hut of the peasant, salvation is already in his grasp. For the condition of salvation is to leave the lower unreal self and turn to the real Self; and the stain & brand of the lower self is desire. Get rid of desire and the doors of the Eternal stand wide open for your soul to enter in. The way of the Sannyasin who leaves the world and devotes all himself to Jnana or Bhakti, is a good way, and there is none better; but the way of the Tyagin who lives among sense-objects and in the whirl of action without cherishing the first or yielding to the rush of the second, is the right way for the Karmayogin. This is what the Upanishad with great emphasis proceeds to establish as the second rule of conduct for the Karmamargin.

But the works of the Karmayogin are works done with knowledge and without desire. These certainly cannot prevent release or lead to fresh debt and fresh bondage. For bondage is the result of desire and ignorance and disappears with desire and ignorance. Desire & ignorance are indeed the boundaries of Nature's jurisdiction and once we have left them behind, we have passed out of her kingdom; we have taken sanctuary from her pursuit and are freemen released from the action of her laws. To deny the innocence of works without desire would be to deny reason, to deny Sruti, to deny facts. For Janaka and others did works, Srikrishna did works, but none will say that either the avatar or the jivanmukta were bound by his works; for their karma was done with knowledge and without desire. Works without desire, then, cannot prevent salvation or lead to fresh bondage.

Shankara indeed says that when we have got Jnana, we necessarily cease to do works, for Jnana makes us one with the Eternal who is actionless अकर्ता. Yet Janaka knew the Eternal and did works; Sri Krishna was the Eternal and did works. For Brahman the Eternal, is both कर्ता and अकर्ता; He works and He does not work. As Sacchidananda, He is above works, but He is also above knowledge and above devotion. When the Jivatman becomes Sacchidananda, devotion is lost in Ananda or absolute bliss, knowledge is lost in Chit or absolute Consciousness, works are lost in Sat or absolute Existence. But as Isha or Shakti, He does works by which He is not bound and the Jivatman also when he is made one with Isha or Shakti continues to do works without being bound.

Mankind upon earth is one foremost self-expression of the universal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental power of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental and ever has been in spite of all differences of intellectual development ranging from the poverty of the Bushman and negroid to the rich cultures of Asia and Europe, and the whole race has, as the human totality, one destiny which it seeks and increasingly approaches in the cycles of progression and retrogression it describes through the countless millenniums of its history. Nothing which any individual race or nation can triumphantly realise, no victory of their self-aggrandisement, illumination, intellectual achievement or mastery over the environment, has any permanent meaning or value except in so far as it adds something or recovers something or preserves something for this human march. The purpose which the ancient Indian scripture offers to us as the true object of all human action, lokasaṅgraha, the holding together of the race in its cyclic evolution, is the constant sense, whether we know it or know it not, of the sum of our activities.

Finally, why suppose that I am against meditation or bhakti? I have not the slightest objection to your taking either or both as the means of approach to the Divine. Only I saw no reason why anyone should fall foul of works and deny the truth of those who have reached, as the Gita says, through works perfect realisation and oneness of nature with the Divine, saṁsiddhim, sādharmyam, as did "Janaka and others", simply because he himself cannot find or has not yet found their deeper secret—hence my defence of works.

"lokasaṅgrahārthāya" [p. 85]—Does this mean the present order?

Important people, you see—necessary for the world action, লোকসংগ্রহায় চ, can't be kept waiting.

Sri Aurobindo: But that is not the same as service to humanity. The Gita also asks us to work for the good of the world. _Loka hita_ can be done in many ways.

* * * Mankind upon earth is one foremost self-expression of the universal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental power of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental and ever has been in spite of all differences of intellectual development ranging from the poverty of the Bushman and negroid to the rich cultures of Asia and Europe, and the whole race has, as the human totality, one destiny which it seeks and increasingly approaches in the cycles of progression and retrogression it describes through the countless millenniums of its history. Nothing which any individual race or nation can triumphantly realise, no victory of their self-aggrandisement, illumination, intellectual achievement or mastery over the environment, has any permanent meaning or value except in so far as it adds something or recovers something or preserves something for this human march. The purpose which the ancient Indian scripture offers to us as the true object of all human action, lokasaṅgraha, the holding together of the race in its cyclic evolution, is the constant sense, whether we know it or know it not, of the sum of our activities.