by turning it into the whole object of our discerning mind and so seeing it not only in ourselves but everywhere, we become one thought and self with that, tad-buddhayo tad-âtmânah, we are washed clean of all the darkness and suffering of the lower man by the waters of knowledge,[1] jnàna-nirdhûta-kalmashâh.
The result is, says the Gita, a perfect equality to all things and all persons; and then only can we repose our works completely in the Brahman. For the Brahman is equal, samam Brahma, and it is only when we have this perfect equality, sâmye sthitam manah, "seeing with an equal eye the learned and cultured Brahman, the cow, the elephant, the dog, the outcaste" and knowing all as one Brahman, that we can, living in that oneness, see like the Brahman our works proceeding from the nature freely without any fear of attachment, sin or bondage. Sin and stain then cannot be; for we have overcome that creation full of desire and its works and reactions which belongs to the ignorance, tair jitah sargah, and living in the supreme and divine nature there is no longer fault or defect in our works; for these are created by the inequalities of the ignorance. The equal Brahman is faultless, nirdosham hi samam brahma, beyond the confusion of good and evil, and living in the Brahman we too rise beyond good and evil; we act in that purity, stainlessly, with an equal and single purpose of fulfilling the welfare of all existences, kshîna-kalmashâh sarvabhûta-hite ratâh. The Lord in our hearts is in the ᵐ
- ↑ The Rigveda so speaks of the streams of the Truth, the waters that have perfect knowledge, the waters that are full of the divine sunlight, ritasya dhârâh, âpo vichetasah, swarvatîr apah. What are here metaphors, are there concrete symbols.
