But at any rate when the Yoga is attained, all this has to be yukta in another sense, the ordinary sense of the word everywhere else in the Gita. In all states, in waking and in sleeping, in foodand play and action, theYogin will then be in Yoga with the Divine, and all will be done by him in the consciousness of the Divine as the self and as the All and as that which supports and contains his own life and his action. Desire and ego and personal will and the thought of the mind are the motives of action only in the lower nature; when the ego is lost and the Yogin’ becomes Brahman, when he lives in and is, even, a transcendent and universal consciousness, action comes spontaneously out of that, luminous knowledge higher than the mental thought comes out of that, a power other and mightier than the personal will comes out of that to do for him his*works and bring its fruits : personal action has ceased, all has been taken up into the Brahman and assumed by the Divine, may: sannyasya karmana.
For when the Gita describes the nature of this self- realisation and the result of the Yoga* which comes by Nirvana of the separative ego-mind and its motives of thought and feeling and action into the Brahman-cons- ciousness, it includes the cosmic sense, though lifted into a new kind of wvision. “The man whose self isin Yoga, sees the self in all beings and all beings in the self, he sees all with an equal vision.” All that he sees is to him the Self, all is his self, all is the Divine. But is there no danger, if he dwells at all in the mutability of the Kshara, of his losing all the results of this difficult Yoga, losing the Self and falling back into the mind, of
- ↑ Yoga-kshema
