Page:Essays On The Gita - Ghose - 1922.djvu/140

132 and knowledge, is to him a night, a troubled sleep and darkness of the soul; that higher being which is to them a night, a sleep in which all knowledge and will ceasg, is to the self-mastering sage his waking, his luminous day of true being, knowledge and power. They are troubled and muddy waters disturbed by every little inrush of desire ; he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled, For while they are filled with the troubling sense of ego and mine and thine, he 1s one with the one self in all and has no “I” or “mine.” He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end, can attain to extinction in the Brahman, Nirvana, —not the negative self-annihilation of the Buddhists,but the great inmergence of the separate personal self into the vastreality of the one infinite impersonal Existence.

Such, subtly unifying Sankhya, Yoga and Vedanta, is the first foundation of the teaching of the Gita, It is far from being all, butitis the first indispensable practical unity of knowledge and works with a hint already of the third crowning intensest element in the soul’s completeness, divine love and devotion,