Essays on the Gita

The Supreme Divine 297knowers speak, and this is that into which the doers of askesisenter when they have passed beyond the affections of the mindof mortality and for the desire of which they practise the controlof the bodily passions. 2 That eternal reality is the highest step,place, foothold of being (padam); therefore is it the supreme goalof the soul’s movement in Time, itself no movement but a statusoriginal, sempiternal and supreme, paraṁ sthānam ādyam.The Gita describes the last state of the mind of the Yogin inwhich he passes from life through death to this supreme divineexistence. A motionless mind, a soul armed with the strength ofYoga, a union with God in bhakti, — the union by love is nothere superseded by the featureless unification through knowledge,it remains to the end a part of the supreme force of theYoga, — and the life-force entirely drawn up and set betweenthe brows in the seat of mystic vision. All the doors of thesense are closed, the mind is shut in into the heart, the life-forcetaken up out of its diffused movement into the head, the intelligenceconcentrated in the utterance of the sacred syllable OMand its conceptive thought in the remembrance of the supremeGodhead, mām anusmaran. That is the established Yogic wayof going, a last offering up of the whole being to the Eternal,the Transcendent. But still that is only a process; the essentialcondition is the constant undeviating memory of the Divine inlife, even in action and battle — mām anusmara yudhya ca —and the turning of the whole act of living into an uninterruptedYoga, nitya-yoga. Whoever does that, finds Me easy to attain,says the Godhead; he is the great soul who reaches the supremeperfection.The condition to which the soul arrives when it thus departsfrom life is supracosmic. The highest heavens of the cosmic planare subject to a return to rebirth; but there is no rebirth imposedon the soul that departs to the Purushottama. Thereforewhatever fruit can be had from the aspiration of knowledge tothe indefinable Brahman, is acquired also by this other and comprehensiveaspiration through knowledge, works and love to the2 The language here is taken bodily from the Upanishads.