Bhagavad Gita, chapter 5, verse 29

Obviously, this cannot be the meaning of the Gita, for it would be in contradiction with all the rest of the book. Even in the passage itself, without the illumining interpretation afterwards given to it in the fourth chapter, we have already an indication of a wider sense where it is said that sacrifice is born from work, work from brahman, brahman from the Akshara, and3.14-15 therefore the all-pervading Brahman, sarvagataṁ brahma, is established in the sacrifice. The connecting logic of the "therefore" and the repetition of the word brahma are significant; for it shows clearly that the brahman from which all work is born has to be understood with an eye not so much to the current Vedic teaching in which it means the Veda as to a symbolical sense in which the creative Word is identical with the all-pervading Brahman, the Eternal, the one Self present in all existences, sarvabhūteṣu, and present in all the workings of existence. The Veda is the knowledge of the Divine, the Eternal,—"I am He who is to be known15.15 in all the books of the Knowledge," vedaiś ca vedyaḥ, Krishna will say in a subsequent chapter; but it is the knowledge of him in the workings of Prakriti, in the workings of the three guṇas, first qualities or modes of Nature, traiguṇyaviṣayā vedāḥ. This Brahman or Divine in the workings of Nature is born, as we may say, out of the Akshara, the immutable Purusha, the Self who stands above all the modes or qualities or workings of Nature, nistraiguṇya. The Brahman is one but self-displayed in two aspects, the immutable Being and the creator and originator of works in the mutable becoming, ātman, sarvabhūtāni; it is the immobile omnipresent Soul of things and it is the spiritual principle of the mobile working of things, Purusha poised in himself and Purusha active in Prakriti; it is akṣara and kṣara. In both of these aspects the Divine Being, Purushottama, manifests himself in the universe; the immutable above all qualities is His poise of peace, self-possession, equality, samaṁ brahma; from that proceeds His manifestation in the qualities of Prakriti and their universal workings; from the Purusha in Prakriti, from this Brahman with qualities, proceed all the works^* of the universal energy, Karma, in man and in all existences; from that work proceeds the principle of sacrifice. Even the material interchange between gods and men proceeds upon this principle, as typified in the dependence of rain and its product food on this working and on them the physical birth of creatures. For all the working of Prakriti is in its true nature a sacrifice, yajña, with the Divine Being as the enjoyer of all energisms and works and sacrifice and the great Lord of all existences, bhoktāraṁ yajñatapasāṁ sarvaloka-maheśvaram, and to know this Divine all-pervading3.15 and established in sacrifice, sarvagataṁ yajñe pratiṣṭhitam, is the true, the Vedic knowledge.

1. That this is the right interpretation results also from the opening of the eighth chapter where the universal principles are enumerated, akṣara (brahma), svabhāva, karma, kṣara bhāva, puruṣa, adhiyajña. Akshara is the immutable Brahman, spirit or self, Atman; swabhava is the principle of the self, adhyātma, operative as the original nature of the being, "own way of becoming", and this proceeds out of the self, the Akshara; Karma proceeds from that and is the creative movement, visarga, which brings all natural beings and all changing subjective and objective shapes of being into existence; the result of Karma therefore is all this mutable becoming, the changes of nature developed out of the original self-nature, kṣara bhāva out of svabhāva; Purusha is the soul, the divine element in the becoming, adhidaivata, by whose presence the workings of Karma become a sacrifice, yajña, to the Divine within; adhiyajña is this secret Divine who receives the sacrifice.

If this were so, the Gita would lose all its meaning; for its first and central object would be defeated. But the Gita insists that the nature of the action does matter and that there is a positive sanction for continuance in works, not only that one quite negative and mechanical reason, the objectless compulsion of Nature. There is still, after the ego has been conquered, a5.29 divine Lord and enjoyer of the sacrifice, bhoktāraṁ yajñatapasām, and there is still an object in the sacrifice. The impersonal Brahman is not the very last word, not the utterly highest secret of our being; for impersonal and personal, finite and infinite turn out to be only two opposite, yet concomitant aspects of a divine Being unlimited by these distinctions who is both these things at once. God is an ever unmanifest Infinite ever self-impelled to manifest himself in the finite; he is the great impersonal Person of whom all personalities are partial appearances; he is the Divine who reveals himself in the human being, the Lord seated in the heart of man. Knowledge teaches us to see all beings in the one impersonal self, for so we are liberated from the separative ego-sense, and then through this delivering impersonality to see them in this God, ātmani atho mayi, "in the Self and then in Me." Our ego, our limiting personalities stand in the way of our recognising the Divine who is in all and in whom all have their being; for, subject to personality, we see only such fragmentary aspects of Him as the finite appearances of things suffer us to seize. We have to arrive at him not through our lower personality, but through the high, infinite and impersonal part of our being, and that we find by becoming this self one in all in whose existence the whole world is comprised. This infinite containing, not excluding all finite appearances, this impersonal admitting, not rejecting all individualities and personalities, this immobile sustaining, pervading, containing, not standing apart from all the movement of Nature, is the clear mirror in which the Divine will reveal His being. Therefore it is to the Impersonal that we have first to attain; through the cosmic deities, through the aspects of the finite alone the perfect knowledge of God cannot be totally obtained. But neither is the silent immobility of the impersonal Self, conceived as shut into itself and divorced from all that it sustains, contains and pervades, the whole all-revealing all-satisfying truth of the Divine. To see that we have to look through its silence to the Purushottama, and he in his divine greatness possesses both the Akshara and the Kshara; he is seated in the immobility, but he manifests himself in the movement and in all the action of cosmic Nature; to him even after liberation the sacrifice of works in Nature continues to be offered.

And yet this liberation does not at all prevent him from acting. Only, he knows that it is not he who is active, but the modes, the qualities of Nature, her triple guṇas. "The man who knows the principles of things thinks, his mind in Yoga (with the inactive Impersonal), 'I am doing nothing'; when he sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, takes, ejects,5.8-9 opens his eyes or closes them, he holds that it is only the senses acting upon the objects of the senses." He himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, triguṇātīta; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this traiguṇātītya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama. It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all,9.11 sarva-loka-maheśvara. "With a consciousness identified with the Self, renouncing all thy actions into Me, mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā3.30, freed from personal hopes and desires, from the thought of 'I' and 'mine', delivered from the fever of the soul, fight," work, do my will in the world. The Divine motives, inspires, determines the entire action; the human soul impersonal in the Brahman is the pure and silent channel of his power; that power in the Nature executes the divine movement. Such only are the works of the liberated soul, muktasya karma4.23, for in nothing does he act from a personal inception; such are the actions of the accomplished Karmayogin. They rise from a free spirit and disappear without modifying it, like waves that rise and disappear on the surface of conscious, immutable depths.4.23 Gata-saṅgasya muktasya jñānāvasthita-cetasaḥ, yajñāyācarataḥ karma samagraṁ pravilīyate.

But these two, the status and immutability of the Soul and the action of the Soul and its mutability in Nature, actually coexist. And this would be an anomaly irreconcilable except by some such theory as that of Maya or else of a double and divided being, if there were not a supreme reality of the Soul’s existence of which these are the two contrary aspects, but which is limited by neither of them. We have seen that the Gita finds this in the Purushottama. The supreme Soul is the Ishwara,9.11 God, the Master of all being, sarvaloka-maheśvara. He puts forth his own active nature, his Prakriti, — svāṁ prakṛtim, says the Gita, — manifest in the Jiva, worked out by the svabhāva, “own-becoming”, of each Jiva according to the law of the divine being in it, the great lines of which each Jiva must follow, but worked out too in the egoistic nature by the bewildering play3.28 of the three gunas upon each other, guṇā guṇeṣu vartante. That7.14 is the traiguṇyamayī māyā, the Maya hard for man to get beyond, duratyayā, — yet can one get beyond it by transcending the three gunas. For while all this is done by the Ishwara through his Nature-Power in the Kshara, in the Akshara he is untouched, indifferent, regarding all equally, extended within all, yet above all. In all three he is the Lord, the supreme Ishwara in the highest, the presiding and all-pervading Impersonality, prabhu and vibhu, in the Akshara, and the immanent Will and present active Lord in the Kshara. He is free in his impersonality even while working out the play of his personality; he is not either merely impersonal or personal, but one and the same being in two aspects; he is the impersonal-personal, nirguṇo guṇī, of the Upanishad. By him all has been willed even before it is worked out, — as he says of the still living11.33 Dhartarashtrians, “already have they been slain by Me,” mayā nihatāḥ pūrvam eva, — and the working out by Nature is only the result of his Will; yet by virtue of his impersonality behind4.13 he is not bound by his works, kartāram akartāram.

But again we get immediately afterwards two verses which might seem to lead away from this conclusion. "Having put outside of himself all outward touches and concentrated the5.27-28 vision between the eyebrows and made equal the prāṇa and the apāna moving within the nostrils, having controlled the senses, the mind and the understanding, the sage devoted to liberation, from whom desire and wrath and fear have passed away is ever free." Here we have a process of Yoga that brings in an element which seems quite other than the Yoga of works and other even than the pure Yoga of knowledge by discrimination and contemplation; it belongs in all its characteristic features to the system, introduces the psycho-physical askesis of Rajayoga. There is the conquest of all the movements of the mind, cittavṛtti-nirodha; there is the control of the breathing, Pranayama; there is the drawing in of the sense and the vision. All of them are processes which lead to the inner trance of Samadhi, the object of all of them mokṣa, and mokṣa signifies in ordinary parlance the renunciation not only of the separative ego-consciousness, but of the whole active consciousness, a dissolution of our being into the highest Brahman. Are we to suppose that the Gita gives this process in that sense as the last movement of a release by dissolution or only as a special means and a strong aid to overcome the outward-going mind? Is this the finale, the climax, the last word? We shall find reason to regard it as both a special means, an aid, and at least one gate of a final departure, not by dissolution, but by an uplifting to the supracosmic existence. For even here in this passage this is not the last word; the last word, the finale, the climax comes in a verse that follows and is the last couplet of the chapter. "When a man has known Me as the Enjoyer of5.29 sacrifice and tapasya (of all askesis and energisms), the mighty lord of all the worlds, the friend of all creatures, he comes by the peace." The power of the Karmayoga comes in again; the knowledge of the active Brahman, the cosmic supersoul, is insisted on among the conditions of the peace of Nirvana.

But there is another supreme reality of the Infinite that must also be recognised as an indispensable element of the liberating knowledge. This reality is that of the transcendent downlook as well as the close immanent presence of the divine government of the universe. The Supreme who becomes all creation, yet infinitely transcends it, is not a will-less cause aloof from his creation. He is not an involuntary originator who disowns all responsibility for these results of his universal Power or casts them upon an illusive consciousness entirely different from his own or leaves them to a mechanical Law or to a Demiurge or to a Manichean conflict of Principles. He is not an aloof and indifferent Witness who waits impassively for all to abolish itself or return to its unmoved original principle. He is the mighty lord of the worlds and peoples, loka-maheśvara, and governs all not only from within but from above, from his supreme transcendence. Cosmos cannot be governed by a Power that does not transcend cosmos. A divine government implies the free mastery of an omnipotent Ruler and not an automatic force or mechanical law of determinative becoming limited by the apparent nature of the cosmos. This is the theistic seeing of the universe, but it is no shrinking and gingerly theism afraid of the world's contradictions, but one which sees God as the omniscient and omnipotent, the sole original Being who manifests in himself all, whatever it may be, good and evil, pain and pleasure, light and darkness as stuff of his own existence and governs himself what in himself he has manifested. Unaffected by its oppositions, unbound by his creation, exceeding, yet intimately related to this Nature and closely one with her creatures, their Spirit, Self, highest Soul, Lord, Lover, Friend, Refuge, he is ever leading them from within them and from above through the mortal appearances of ignorance and suffering and sin and evil, ever leading each through his nature and all through universal Nature towards a supreme light and bliss and immortality and transcendence. This is the fullness of the liberating knowledge. It is a knowledge of the Divine within us and in the world as at the same time a transcendent Infinite. An Absolute who has become all that is by his divine Nature, his effective power of Spirit, he governs all from his transcendence. He is intimately present within every creature and the cause, ruler, director of all cosmic happenings and yet is he far too great, mighty and infinite to be limited by his creation.

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.

Or he will be one who has given up all desire and action to the Master of his being, one pure and still, indifferent to whatever12.16 comes, not pained or afflicted by any result or happening, one who has flung away from him all egoistic, personal and mental initiative whether of the inner or the outer act, one who lets the divine will and divine knowledge flow through him undeflected by his own resolves, preferences and desires, and yet for that very reason is swift and skilful in all action of his nature, because this flawless unity with the supreme will, this pure2.50 instrumentation is the condition of the greatest skill in works. Again,12.17 he will be one who neither desires the pleasant and rejoices at its touch nor abhors the unpleasant and sorrows at its burden. He has abolished the distinction between fortunate and unfortunate happenings, because his devotion receives all things equally as good from the hands of his eternal Lover and Master.12.18-19 The God-lover dear to God is a soul of wide equality, equal to friend and enemy, equal to honour and insult, pleasure and pain, praise and blame, grief and happiness, heat and cold, to all that troubles with opposite affections the normal nature. He will have no attachment to person or thing, place or home; he will be content and well-satisfied with whatever surroundings, whatever relation men adopt to him, whatever station or fortune. He will keep a mind firm in all things, because it is constantly seated in the highest self and fixed for ever on the one divine object of his love and adoration. Equality, desirelessness and freedom from the lower egoistic nature and its claims are always the one perfect foundation demanded by the Gita for the great liberation. There is to the end an emphatic repetition of its first fundamental teaching and original desideratum, the calm soul of knowledge that sees the one self in all things, the tranquil egoless equality that results from this knowledge, the desireless action offered in that equality to the Master of works, the surrender of the whole mental nature of man into the hands of the mightier indwelling spirit. And the crown of this equality is love founded on knowledge, fulfilled in instrumental action, extended to all things and beings, a vast absorbing and all-containing love for the divine Self who is Creator and Master of the universe, suhṛdaṁ sarva-bhūtānāṁ sarva-loka-maheśvaram5.29.

Certainly, fear enters into the relations of the master and the servant and even of the father and the child, but only when they are on the human level, when control and subjection and punishment figure predominantly in them and love is obliged to efface itself more or less behind the mask of authority. The Divine even as the Master does not punish anybody, does not threaten, does not force obedience. It is the human soul that has freely to come to the Divine and offer itself to his overpowering force that he may seize and uplift it towards his own divine levels, and give it that joy of mastery of the finite nature by the Infinite and of service to the Highest by which there comes freedom from the ego and the lower nature. Love is the key of this relation, and this service, dāsyam, is in Indian Yoga the happy service of the divine Friend or the passionate service to the divine Beloved. The Master of the worlds who in the Gita demands of his servant, the bhakta, to be nothing more in life than his instrument, makes this claim as the friend, the guide, the higher Self, and describes himself as the Lord of all the worlds who is the friend of all creatures, sarvalokamaheśvaraṁ suhṛdaṁ sarvabhūtānām; the two relations in fact must go together and neither can be perfect without the other. So too it is not the fatherhood of God as the Creator who demands obedience because he is the maker of our being, but the fatherhood of love which leads us towards the closer soul-union of Yoga. Love is the real key in both, and perfect love is inconsistent with the admission of the motive of fear. Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance; even awe and reverence for the divine Power are a sign of distance and division and they disappear in the intimacy of the union of love. Moreover, fear belongs to the lower nature, to the lower self, and in approaching the higher Self must be put aside before we can enter into its presence.

But since the renunciation asked of us is not the objective renunciation,—although that too is not excluded so far as it is necessary for the real surrender,—since it is not an outward process of flight from the objects of pleasure, it can only be, in essence, an inner sacrifice to the Master of the world, to Ish, the Lord. Since there is only One Lord in multitudinous bodies & to Him the entire world belongs, everything that is offered to the enjoyment not of the one Lord of the world, but to the mind, senses, body as part of the motion, the jagat, is an ignorant sacrifice on a false altar. It may be justified by the great cosmic ignorance so long as that principle of consciousness keeps its hold on us, but it can never bring the supreme good or the divine bliss. A perverse & broken movement, it brings a perverse and broken result.^* So long as we feel ourselves to be at all separate existences from God and others, anyán, we are here as His deputies and instruments to receive out of what the world possesses so much as the Lord of the world sends or brings to us, and to offer them up not to our mind and senses but to the Master of the Universe seated in ourselves and in others, bhoktáram yajnatapasám sarvalokamaheshwaram. He is the true enjoyer of all sacrifices and works of askesis, the mighty lord of all the worlds. For this reason the Gita directs us to offer up as an utter sacrifice to the Supreme all our actions, all our efforts, all our enjoyments, yat tapasyasi, yat karoshi yad aśnási. Demanding nothing for ourselves, but receiving for Him all that He wills to give us through the action of others or our own, we are to refer them all to Him again for His acceptance. Even what we do, we are to do not for our sake, but for God's sake, not for our personal & self-regarding aims, but for what we see, rightly or wrongly, in the light we have, to be His aim in us, concentrating on the action, not reaching out to its fruit. This rule of life is the greatest we are capable of while still at work in the ignorance and moving subject to the dualities; but if we wish to go beyond, we must proceed to a yet more unsparing sacrifice. The Gita begins with the sacrifice to God of our desires and the fruits of our action; but it goes on to the giving up into God, mayi sannyasya, of action itself and even the least internal or external movement towards action, sarvarambhah; it insists, above all & to the end, on the supreme renunciation of the ego-sense, the ahankara, as the one all-satisfying and divine sacrifice demanded by the ego-transcendent Universal Being from the ego-besieged and ego-ridden human soul. We must, in this consummation, fall perfectly passive in mind, life & body & allow the Divine Power to use them from above, as a man uses a machine, wields a sword or hurls a ball to its mark. These formulae of the Gita are, also, the true sense of the inner sacrifice imposed on the seeker by the Isha Upanishad. It is the sacrifice of the lower or motional parts of our being to the higher or divine part—the offering of jagat into the Lord.

Renunciation once determined for us in its spirit & type, we arrive naturally at the other term of this great reconciliation, the enjoyment pointed at in bhunjítháh. To understand the place and relation of the Seer's gospel of divine immortality & bliss in the thought and development of Hinduism, we must return for a moment to the fundamental Hindu idea of sacrifice. For it is in the light of this original idea of sacrifice that we must understand the ancient transition from Veda to Vedanta. Sacrifice to the gods was from the earliest times the central idea of the Hindu religion, under the name of renunciation, sacrifice to God still remains its whole spirit and teaching. The gods, Masters of natural forces, act in Nature under God in the motional being of the Master of all and distribute their energies to individual movements and creatures; from their store, the individual receives whatever he possesses of capacities, desires & enjoyments; at their hands he must seek whatever, not possessing, he desires firmly to acquire. But the principle of Nature, that great motion and complex rhythm, stands in the harmony & interdependence of the individual & general, jagatyam jagat; the individual, therefore, can neither gain what he has not nor keep what he has except by sacrifice of his personal energies & possessions into the world-substance & the world-energies. By expenditure of what he has, offering it into the general stream of the corresponding force or substance in the perpetual flux and movement of Nature, he is kept safe by the gods or he increases. If it is my purpose to improve my muscular strength, I must first consent to an output, an expenditure in exercise of the strength I already have, allowing it to escape as energy into the world-sum of energy, sacrificing to Vayu and Prithivi; I must accept temporary loss of power, weariness and exhaustion, losing a little that I may gain more; then, what I have given is taken up by the deities in the Jagati and, if the sacrifice has been properly conducted, returned increased, doubled, trebled or even decupled to the giver. As it is in our physical, so it is in our mental & emotional being. I must pour love from myself in feeling & action into the world-stream of love, sacrificing to Mitra; then only what I have given may return to me increased, doubled, trebled, decupled in the love and affection of others or in my own enlarged capacity for loving. The rule, being fundamental & universal, holds good with all internal & external possessions and holdings, the dhanani of the Rigveda. "Foster by sacrifice the gods," says the Gita, "and let those gods foster you; fostering each other ye shall attain the supreme good,—param sreyah." Attaining the supreme good we pass beyond the gods and come to God; we leave Veda to arrive at Vedanta or, rather, fulfil Veda in Vedanta. Then we are no longer content to sacrifice this or that possession, giving a share, making reservations, but offer unreservedly & unconditionally the supreme sacrifice, yielding up on the highest of all altars all that we are and possess; we give no longer to Agni, Indra, Varuna or Mitra, but to the supreme & universal Lord, bhoktáram yajnatapasám. Then, too, we receive in return not wealth, nor cattle nor horses nor lands nor empire, not joys nor powers nor brilliances nor capacities, but God Himself & the world with all these things in them as trifles and playthings for the soul to enjoy as God enjoys, possessing them and yet not possessing, wholly unbound by possession.

bhoktāraṁ yajñatapasāṁ sarvalokamaheśvaram
suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati

আমাদের দেশে ও য়ুরোপে মুখ্য প্রভেদ এই যে, আমাদের জীবন অন্তর্ম্মুখী, য়ুরোপের জীবন বহির্ম্মুখী। আমরা ভাবকে আশ্রয় করিয়া পাপপুণ্য ইত্যাদি বিচার করি, য়ুরোপ কর্ম্মকে আশ্রয় করিয়া পাপপুণ্য ইত্যাদি বিচার করে। আমরা ভগবানকে অন্তর্যামী ও আত্মস্থ বুঝিয়া অন্তরে তাঁহাকে অন্বেষণ করি, য়ুরোপ ভগবানকে জগতের রাজা বুঝিয়া বাহিরে তাঁহাকে দেখে ও উপাসনা করে। য়ুরোপের স্বর্গ স্থূলজগতে, পৃথিবীর ঐশ্বর্য্য, সৌন্দর্য্য, ভোগ-বিলাস তাঁহাদের আদরণীয় ও মৃগ্য; যদি অন্য স্বর্গ কল্পনা করেন, তাহা এই পার্থিব ঐশ্বর্য্য, সৌন্দর্য্য ভোগ-বিলাসের প্রতিকৃতি, তাঁহাদের ভগবান আমাদের ইন্দ্রের সমান, পার্থিব রাজার ন্যায় রত্নময় সিংহাসনে আসীন হইয়া সহস্র বন্দনাকারী দ্বারা স্তবস্তুতিতে স্ফীত হইয়া বিশ্বসাম্রাজ্য চালান। আমাদের শিব পরমেশ্বর, অথচ ভিক্ষুক, পাগল, ভোলানাথ, আমাদের কৃষ্ণ বালক, হাস্যপ্রিয়, রঙ্গময়, প্রেমময়, ক্রীড়া করা তাঁহার ধর্ম্ম। য়ুরোপের ভগবান কখন হাসেন না, ক্রীড়া করেন না, তাহাতে তাঁহার গৌরব নষ্ট হয়, তাঁহার ঈশ্বরত্ব আর থাকে না। সেই বহির্ম্মুখী ভাব ইহার কারণ — ঐশ্বর্য্যের চিহ্ন তাঁহাদের ঐশ্বর্য্যের প্রতিষ্ঠা, চিহ্ন না দেখিলে তাঁহারা জিনিষটী দেখিতে পান না, তাঁহাদের দিব্যচক্ষু নাই, সূক্ষ্মদৃষ্টি নাই, সবই স্থূল। আমাদের শিব ভিক্ষুক, কিন্তু ত্রিলোকের সমস্ত ধন ও ঐশ্বর্য্য অল্পেতে সাধককে দান করেন ভোলানাথ, কিন্তু জ্ঞানীর অপ্রাপ্য জ্ঞান তাঁহার স্বভাবসিদ্ধ সম্পত্তি। আমাদের প্রেমময় রঙ্গপ্রিয় শ্যামসুন্দর কুরুক্ষেত্রের নায়ক, জগতের পাতা, অখিল ব্রহ্মাণ্ডের সখা ও সুহৃদ। ভারতের বিরাট জ্ঞান, তীক্ষ্ণ সূক্ষ্মদৃষ্টি, অপ্রতিহত দিব্যচক্ষু স্থূল আবরণ ভেদ করিয়া আত্মস্থ ভাব, আসল সত্য, অন্তর্নিহিত গূঢ়তত্ত্ব বাহির করিয়া আনে।

ভোক্তারং যজ্ঞতপসাং সর্ব্বলোকমহেশ্বরম্।
সুহৃদং সর্ব্বভূতানাং জ্ঞাত্বা মাং শান্তিমৃচ্ছতি॥