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Essays on the Gita

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462 <str<strong>on</strong>g>Essays</str<strong>on</strong>g> <strong>on</strong> <strong>the</strong> <strong>Gita</strong>what we are without, between our self and our power, what weknow ourselves to be and what we will and do. Where is <strong>the</strong>release here, where <strong>the</strong> full elevati<strong>on</strong> and transformati<strong>on</strong> to <strong>the</strong>higher spiritual nature, <strong>the</strong> immortal Dharma, <strong>the</strong> law properto <strong>the</strong> infinite purity and power of a divine being? If this changecannot be effected while in <strong>the</strong> body, <strong>the</strong>n so it must be said, that<strong>the</strong> whole nature cannot be transformed and <strong>the</strong>re must remainan unrec<strong>on</strong>ciled duality until <strong>the</strong> mortal type of existence dropsoff like a discarded shell from <strong>the</strong> spirit. But in that case <strong>the</strong>gospel of works cannot well be <strong>the</strong> right or at least cannot be<strong>the</strong> ultimate gospel: a perfect quiescence or at least as perfect aquiescence as possible, a progressive Sannyasa and renunciati<strong>on</strong>of works would seem still to be <strong>the</strong> true counsel of perfecti<strong>on</strong>,— as indeed <strong>the</strong> Mayavadin c<strong>on</strong>tends, who says that <strong>the</strong> <strong>Gita</strong>’sway is no doubt <strong>the</strong> right way so l<strong>on</strong>g as we remain in acti<strong>on</strong>, butstill all works are an illusi<strong>on</strong> and quiescence <strong>the</strong> highest path. Toact in this spirit is well, but <strong>on</strong>ly as a transiti<strong>on</strong> to a renunciati<strong>on</strong>of all works, to cessati<strong>on</strong>, to an absolute quiescence.This is <strong>the</strong> difficulty which <strong>the</strong> <strong>Gita</strong> has still to meet inorder to justify works to <strong>the</strong> seeker after <strong>the</strong> Spirit. O<strong>the</strong>rwiseit must say to Arjuna, “Act temporarily in this fashi<strong>on</strong>, butafterwards seek <strong>the</strong> higher way of renunciati<strong>on</strong> of works.” But<strong>on</strong> <strong>the</strong> c<strong>on</strong>trary it has said that not <strong>the</strong> cessati<strong>on</strong> of works,but renunciati<strong>on</strong> of desire is <strong>the</strong> better way; it has spoken of<strong>the</strong> acti<strong>on</strong> of <strong>the</strong> liberated man, muktasya karma. It has eveninsisted <strong>on</strong> doing all acti<strong>on</strong>s, sarvāṇi karmāṇi, kṛtsna-karmakṛt;it has said that in whatever way <strong>the</strong> perfected Yogin livesand acts, he lives and acts in God. This can <strong>on</strong>ly be, if <strong>the</strong> naturealso in its dynamics and workings becomes divine, a powerimperturbable, intangible, inviolate, pure and untroubled by <strong>the</strong>reacti<strong>on</strong>s of <strong>the</strong> inferior Prakriti. How and by what steps is thismost difficult transformati<strong>on</strong> to be effected? What is this lastsecret of <strong>the</strong> soul’s perfecti<strong>on</strong>? what <strong>the</strong> principle or <strong>the</strong> processof this transmutati<strong>on</strong> of our human and earthly nature?

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