to the race both the way they must follow and the stan- dard or ideal théy have to keep to or to attain. But the divinised man is the. Best in no ordinary sense of the word and his influence, his example must have a power which that of no ordinarily superior man can exercise. What example then shall he give? What rale or standard shall he uphold?
In order to indicate more perfectly his” meaning, the divine Teacher, the Avatar gives his own example, his own standard to Arjuna. I abide in the path of action,” he seems to say, “the path that all men follow; thou too must abide in action. In the way I.act, in ~ that way thou too must act. T am above the necessity of works, for 1 have nothing to gain by them ; I am the Divine who possess all things and all beings in the world and I am myself beyond the world as well as in it and I do not depend upon anything or any one in all . the three worlds for any object; yetIact. This too must be thy manner and spirit of working. I, the Divine, am the rule and the standard ; it is I who make the path in- which men tread; I am the way and the goal. But I do all this largely, universally, visibly in part, but far more invisibly; and men do not really know the way of my workings. Thou when thou knowest and seest, when thou hast become the divinised man, must be the individual power of God, the human yet divine exampie, even as I am in my avatars. Most men dwell in the ignovance, the God-seer dwells in the knowledge ; but lct himy not confuse the minds of men by a dangerous example, rejecting in his superiority the works of the world ; let him not cut short the thread of action before it is spun out, let him not perplex and
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