Page:Essays On The Gita - Ghose - 1922.djvu/257

Rh advocates. The Gita, however, admits and makes room for this movement; it allows as a recoiling starting-point the perception of the defects of the world-existence, birth and disease and death and old age and sorrow, the historic starting-point of the Buddha, janma-mrityu-jarâ-vydhi-duhkha-doshânudarshanam, and it accepts the effort of those whose self-discipline is motived by a desire for release, even in this spirit, from the curse of age and death, jarâ-marana-mokshâya mâm áçritya yatanti ye. But that, to be of any profit, must be accompanied by the sattwic perception of a higher state and the taking delight and refuge in the existence of the Divine, màm àçritya. Then the soul by its recoil comes to a greater condition of being, lifted beyond the three gunas and free from birth and death and age and grief, and enjoys the immortality of its self-existence, janma-mrityu-jarà-duhkhair vîmukto ’mritam açnute. The tamasic unwillingness to accept the pain and effort of life is indeed by itself a weakening and degrading thing, and in this lies the danger of preaching to all alike the gospel of asceticism and world-disgust, that it puts, the stamp of a tamasic weakness and shrinking on unfit souls, confuses their understanding, buddhi-bhedam janayet, diminishes the sustained aspiration, the confidence in living, the power of effort which the soul of man needs for its salutary, its necessary rajasic struggle to master its environment, without really opening to it—for it is yet incapable of that—a higher goal, a greater endeavour, a mightier victory. But in souls that are fit this tamasic recoil may serve a useful spiritual purpose by slaying their rajasic attraction, their eager preoccupation with the lower life which prevents the sattwic awakening to a higher possibility. Seeking then for a refuge in the