though he acts, he does nothing; for he has given up not only the fruits of his works, but the works themselves and the doing of them to the Lord. The Divine then takes the burden of works from him; the Supreme becomes the doer and the act and the result.
This knowledge of which the Gita speaks, is not an intellectual activity of the mind; it is a luminous growth into the highest state of being by the outshining of the light of the divine sun of Truth, "that Truth, the Sun lying concealed in the darkness of our ignorance of which the Rigveda speaks, tat satyam sûryam tamasi kshayantam. The immutable Brahman is there in the spirit's skies above this troubled lower nature of the dualities, untouched either by its virtue or by its sin, accepting neither our sense of sin nor our self-righteousness, untouched by its joy and its sorrow, indifferent to our joy in success and our grief in failure, master of all, supreme, all-pervading, prabhu vibhu, calm, strong, pure, equal in all things, the source of Nature, not the direct doer of our works, but the witness of Nature and her works, not imposing on us either the illusion of being the doer, for that illusion is the result of the ignorance of this lower Nature. But this freedom, mastery, purity we cannot see; we are bewildered by the natural ignorance which hides from us the eternal self-knowledge of the Brahman secret within our being. But knowledge comes to its persistent seeker and removes the natural self-ignorance; it shines out like a long-hidden sun and lights up to our vision that self-being supreme beyond the dualities of this lower existence, âdityavat prakâçayati tat param. By a long whole-hearted endeavour, by directing our whole conscious being to that, by making that our whole aim,
