consequence on the soul of the apparent doer. The work is done by the Lord through his Nature, it is no longer personal to the human instrument. The work itself becomes but power of the nature and substance of the being of the Brahman.
It is in this sense that the Gita is speaking when it says that all the totality of work finds its completion, culmination, end in knowledge, sarvam karmâkhilam jnâne pavisamâpyate. "As a fire kindled turns to ashes its fuel, so the fire of knowledge turns all works to ashes." By this it is not at all meant that when knowledge is complete, there is cessation from works. What is meant is made clear by the Gita when it says that he who has destroyed all doubt by knowledge and has by Yoga given up all works and is in possession of the Self is not bound by his works, yoga-sannyasta-karmânam âtmavantam na karmâni nibadhnanti, and that he whose self has become the self of all existences, acts and yet is not affected by his works, is not caught in them, receives from them no soul-ensnaring reaction, kurvann api na lipyate. Therefore, it says, the Yoga of works is better than the physical renunciation of works, because, while Sannyasa is difficult for embodied beings who must do works so long as they are in the body, Yoga of works is entirely sufficient and it rapidly and easily brings the soul to Brahman. That Yoga of works is, we have seen, the offering of all action to the Lord, which induces as its culmination an inner and not an outer, a spiritual, not a physical giving up of works into the Brahman, into the being of the Lord, brahmani âdhâya karmâni, mayi sannyasya. When works are thus "reposed on the Brahman," the personality of the instrumental doer ceases;
