But the same individual when egoism is rooted out, annulled, then he finds that he is held all the time by the Supreme so that what the Supreme wants is acted out without effort through the individual, effortlessly. And effortless operation of the divine consciousness through oneself: this is the whole mark of an egoless consciousness. The same divine is immobile as a condition of mobility. The whole world as we experience is mobile, that mobility is the Divine, but that mobility has behind it a kind of a reservoir of immobility. Now, supposing I want to relate myself to that immobility, then you cannot ask from that divine which is immobile to be acting for you in the world: He is immobile; He can give only the experience of witness, sākṣībhāva. So, if you enter into sākṣībhāva, you can only experience the Divine as a witness: don’t expect Him that He will do so many things for you. The Divine as immobile, is immobile, equal, allows everything to happen, He will also tell you ‘be equal minded’. If you ask to the Divine and pray to the Divine: ‘You now solve my problem’, He will not solve the problem; that is not the relationship between immobile and yourself. He can only give you the experience of immobility so that you are equal minded whether the problem is resolved or not resolved, this is the only advantage you get.
But the problem to be resolved for that you have to go to the Divine who is both ‘immobile’ and ‘mobile’, only that divine can solve the problem. Why is it necessary to be told is because Arjuna wanted to solve the problem and he was arguing that he will runaway from the battlefield and attain to Sannyasa and will attain to Mukti, so, Sri Krishna says, ‘If you are looking for the solution of the problem and if you just withdraw from the world and withdraw from the battle and go to the immobile your problem won’t be solved’. For solving the problem there is only one way and that is to know the Divine integrally: therefore integral divine is a necessity of the Gita’s position. If Gita’s aim was only to tell you how to withdraw from the world, then integral divine is not necessary. It is only because Gita started with a very big problem: how to resolve the problem in an intensity of action of the most horrible type, ghoraṁ karma, this is the condition of Kurukshetra, ghoraṁ karma, the Karma was horrible, terrible. In the midst of this horrible action, a problem that arose in the mind of Arjuna had to be resolved, this can be resolved only if the divine is integral, is ‘immobile’, ‘mobile’, ‘supra–cosmic’ and ‘cosmic’, not only that, He is also ‘individual’. Reality as supra–cosmic, cosmic and individual; the Reality that is one and yet complex; Reality that is one and one that is many; the one that is infinite and finite; the one that is space–less and time–less and time and space, only on that basis can this problem of Arjuna be resolved: this is the basis of the synthesis of Yoga. The rest of the paragraphs and verses of the chapter are comparatively easy.
So, next time we shall go through them much more fast, but for today we can end here. All right?