The result of this knowledge, this desirelessness and this impersonality is a perfect equality in the soul and the nature. Equality is the fourth sign of the divine worker. He has, says the Gita, passed beyond the dualities ; he is dwandwdtita. We have seen that he re- gards with equal eyes, without any disturbance of feel- ing, failure and success, victory and defeat; but not only these, all dualities are in him surpassed and re- conciled. The outward distinctions by which men determine their psychological attitude towards the happenings of the world, have for him only a subordi- nate and instrumental meaning. He does not ignore them, but he is above them. Good happening and evil happening, so all-important to the human soul subject to desire, are to the desireless divine soul equally wel- come since by their mingled strand are worked out the developing forms of the eternal good. He cannot be defeated, since all for him is moving towards the divine victory in the Kurukshetra of Nature, dharmakshetre kurukshetre, the field of doings which is the field of the evolving Dharma, and every turn of the conflict has been designed and mapped by the foreseeing eye of the Master of the battle, the Lord of works and Guide of the dharma. Honour and dishonour from men cannot move him, nor their praise nor their blame : for he has a greater clear-seeing’judge and another standard for his action, and his motive admits no dependence upon worldly rewards. Arjuna the Kshatriya prizes naturally honour and reputation and is right in shunning disgrace and the name of céward as worse than death; for to maintain the point of honour and the standard of courage in the world is part of his dharma : but Arjuna
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