We get back to the great idea of the Gita, the idea of the Purushottama,—though that name is not given till close upon the end, it is always that which Krishna means by his “I” and “me,” the Divine who is there as the one self in our timeless immutable being, who is present too in the world, in all existences, in all activities, the master of the silence and the peace, the master of the pnwer and the action, who is here incar- nate as the divine charioteer of the stupendous conflict, the Transcendent, the Self, the All, the master of every individual being. He is the enjoyer of all sacrifice and of all tapasya, therefore shall the seeker of liberation do works as a sacrifice and as a tapasya ; he is the lord of all the worlds, manifested in Nature and in these be- ings, therefore shall the liberated man still do works for the right government and leading on of the peoples in these worlds, loka-sangraha ;he is the friend of all “exis- tences, therefore is the sage who has found Nirvana within him and all around, still and always occupied with the good of all creatures,—even as the nirvana of Mahayana Buddhism took for its highest sign the works of a universal compassion. Therefore too, even when he has found oneness with the Divine in his timeless and immutable self, is he still capable, since he embraces the relations also of the play of Nature, of divine love for man and of love for the Divine, of bhakti. '
That this is the drift of "the meaning, becomes clearer when we have fathomed the sense of the sixth chapter which is a large comment on and a full develop- ment of the idea of these closing verses of the fifth,—that shows the importance which the Gita attaches to them
