which it seeks in them and can miss, but for the self in them, for their expression of the Divine, for that which -is eternal in them and which it cannot miss. 1t is without attachment to their outward touches, but finds every- where the same joy that it finds in itself, because its ‘self is theirs, has become one self with the self of all beings, because it is united with the one and equal Brahman in them through all their differences, brakma- yoga-yuktitmd, sarvabhiitdtma-bhiititmd. It does not rejoice in the touches of the pleasant or feel anguish in the touches of the unpleasant; neither the wounds of things, nor the wounds of friends, nor the wounds of enemies can disturb the firmness of its outgazing mind or bewilder its receiving heart ; this soul is in its nature, as the Upanishad puts it, avran’am, without wound or scar. In all things it hasthesame 1mperlshable Ananda, sukham akshayam agnute.
That equality, impersonality, peace, joy, freedom do not depend on so outward a thing as doing or not doing works. The Gita insists repeatedly on the difference between the inward and the outward renuncia- tion, tydga and sannydsa. The latter, it says, is value- less without the former, hardly possible even to attain without it, and unnecessary when there is the inward freedom. In fact tydga itself is the real and sufficient Sannyasa. “He should be known asthe eternal San- nyasin who neither hates nor desires ; free from the dualities he is happily and easily released from all bondage.” The painful process of outward Sannyasa, duhkham dptum, is an unnecessary process. It is per- fectly true that all actions, as well as the fruit of action, have to be given up, to be renounced, but inwardly, not
