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AMONG the priceless teachings that may be found in the great Hindu poem of the Mahabharata, there is none so rare and precious as this, "The Lord's Song." Since it fell from the Divine lips of Shri Krishna on the field of battle, and stilled the surging emotions of His disciple and friend, how many troubled hearts has it quieted and strengthened, how many weary souls has it led to His Feet. It is meant to lift the aspirant from the lower levels of renunciation where objects are renounced, to the loftier heights where desires are dead, and where the Yogi dwells in calm and ceaseless contemplation, while his body and mind are actively employed in discharging the duties that fall to his lot in life. That the spiritual man need not be a recluse, that union with the Divine Life may be achieved and maintained in the midst of worldly affairs, that the obstacles to that union lie not outside us but within us - such is the central lesson of the BHAGAVAD GITA.
It is a Scripture of Yoga: now Yoga is literally Union, and it means harmony with the Divine Law, the becoming one with the Divine Life, by the subdual of all outward-going energies. To reach this, balance must be gained, equilibrium, so that the self, joined to the SELF, shall not be affected by pleasure or pain, desire or aversion, or any of the "pairs of opposites" between which untrained selves swing backwards and forwards. Moderation is therefore the key-note of the GITA, and the harmonising of all the constituents of man, till they vibrate in perfect attunement with the One, the Supreme SELF. This is the aim the disciple is to set before him. He must learn not to he attracted by the attractive, nor repelled by the repellent, but must see both as manifestations of the one Lord, so that they may be lessons for his guidance not fetters for his bondage. In the midst of turmoil he must rest in the Lord of Peace, discharging every duty to the fullest, not because he seeks the results of his actions, but because it is his duty to perform them. His heart is an altar, love to his Lord the flame burning upon it; all his acts, physical and mental, are sacrifices offered on the altar; and once offered, he has with them no further concern. They ascend to the Lotus Feet of Ishvara, and, changed by the fire, they retain no binding force on the Soul.
As though to make the lesson more impressive, it was given on a field of battle. Arjuna, the warrior-prince, was to vindicate his brother's title, to destroy a usurpor who was oppressing the land; it was his duty as prince, as warrior, to fight for the deliverance of his nation and to restore order and peace. To make the contest more bitter, loved comrades and friends stood on both sides, wringing his heart with personal anguish, and making a conflict of duties as well as physical strife. Could he slay those to whom he owed love and duty, and trample on ties of kindred ? To break family ties was a sin; to leave the people in cruel bondage was a sin; where was the right way ? Justice must be done, else law would be disregarded ; but how slay without sin ? The answer is the burden of the book: Have no personal interest in the event; carry out the duty imposed by the position in life; realise that Ishvara, at once Lord and Law, is the Doer, working out the mighty evolution that ends in bliss and peace; be identified with Him by devotion, and then perform duty as duty, fighting without passion or desire, without anger or hatred; thus activity forges no bonds, Yoga is accomplished, and the Soul is free.
