Verse 12·11

From this lofty platform the great creed rises to its crowning ideas, for since we must act but neither for any human or future results of action nor for the sake of the action itself, and yet action must have some goal to which it is devoted, there is no goal left but God. We must devote then our actions to God & through that rise to complete surrender of the personality to him, whether in the idea of him manifest through Yoga or the idea of him Unmanifest through God-knowledge. “They who worship me as the imperishable, illimitable, unmanifest, controlling all the organs, one-minded to all things, they doing good to all creatures attain to me. But far greater is their pain of endeavour whose hearts cleave to the Unmanifest; for hardly can salvation in the unmanifest be attained by men that have a body. But they who reposing all actions in Me, to Me devoted contemplate and worship me in single-minded Yoga, speedily do I become their saviour from the gulfs of death & the world, for their hearts, O Partha, have entered into me. On Me repose thy mind, pour into Me thy reason, in Me wilt thou have then thy dwelling, doubt it not. Yet if thou canst not steadfastly repose thy mind in Me, desire, O Dhananjaya, to reach me by Yoga through askesis. If that too thou canst not, devote thyself to action for Me; since also by doing actions for My sake thou wilt attain thy soul’s perfection. If even for this thou art too feeble then abiding in Yoga with me with a soul subdued abandon utterly desire for the fruits of action. For better than askesis is knowledge, and better than knowledge is concentration and better than concentration is renunciation of the fruit of deeds, for upon such renunciation followeth the soul’s peace”. Such is the ladder which Vyasa has represented Krishna as building up to God with action for its firm & sole basis. If it is questioned whether the Bhagavadgita is the work of Vyasa (whether he be Krishna of the Island is another question to be settled on its own merits), I answer that there is nothing to disprove his authorship, while on the other hand allowing for the exigencies of philosophical exposition the style is undoubtedly either his or so closely modelled on his as to defy differentiation. Moreover the whole piece is but the philosophical justification and logical enlargement of the gospel of action, preached by Krishna in the Mahabharat proper, the undoubted work of this poet. I have here no space for anything more than a quotation. Sanjaya has come to the Pandavas from Dhritarashtra and dissuaded them from battle in a speech taught him by that wily & unwise monarch; it is skilfully aimed at the most subtle weakness of the human heart, representing the abandonment of justice & their duty as a holy act of self-abnegation and its pursuit as no better than wholesale murder and parricide. It is better for the sons of Pandou to be dependents, beggars & exiles all their lives than to enjoy the earth by the slaughter of their brothers, kinsmen and spiritual guides: contemplation is purer & nobler than action & worldly desires. Although answering firmly to the envoy, the children of Pandou are in their hearts shaken; for as Krishna afterward tells Karna, when the destruction of a nation is at hand wrong comes to men’s eyes clothed in the garb of right. Sanjaya’s argument is one Christ & Buddha would have endorsed; Christ & Buddha would have laboured to confirm the Pandavas in their scruples. On Krishna rests the final word & his answer is such as to shock seriously the conventional ideas of a religious teacher to which Christianity & Buddhism have accustomed us. In a long & powerful speech he deals at great length with Sanjaya’s arguments. We must remember therefore that he is debating a given point and speaking to men who have not like Arjouna the adhikar to enter into the “highest of all mysteries”. We shall then realise the close identity between his teaching here and that of the Gita.