Essays on the Gita -Sri Aurobindo
First Series : Chapter 12
The Significance of Sacrifice
hitam, is the true, the Vedic knowledge. But he may be known in an inferior action through the devas, the gods, the powers of the divine Soul in Nature and in the eternal interaction of these powers and the soul of man, mutually giving and receiving, mutually helping, increasing, raising each other’s workings and satisfaction, a commerce in which man rises towards a growing fitness for the supreme good. He recognises that his life is a part of this divine action in Nature and not a thing separate and to be held and pursued for its own sake. He regards his enjoyments and the satisfaction of his desires as the fruit of sacrifice and the gift of the gods in their divine universal workings and he ceases to pursue them in the false and evil spirit of sinful egoistic selfishness as if they were a good to be seized from life by his own unaided strength without return and without thankfulness. As this spirit increases in him, he subordinates his desires, becomes satisfied with sacrifice as the law of life and works and is content with whatever remains over from the sacrifice, giving up all the rest freely as an offering in the great and beneficent interchange between his life and the world life.
References and Context
- ↑ That this is the right interpretation results also from the opening of the eighth chapter where the universal principles are enumerated, aksara (brahma), svabhava, karma, ksara bhava, purusa, adhiyajna. Akshara is the immutable Brahman, spirit or self, Atman; swabhava is the principle of the self, adhyatma, operative as the original nature of the being, “own way of becoming”, and this proceeds out of the self, the Akshara; Karma proceeds from that and is the creative movement, visarga,which brings all natural beings and all changing subjective and objective shapes of being into existence; the result of Karma therefore is all this mutable becoming, the changes of nature developed out of the original self-nature, ksara bhava out of svabhava; Purusha is the soul, the divine element in the becoming, adhidaivata, bywhose presence the workings of Karma become a sacrifice, yajna, to the Divine within; adhiyajna is this secret Divine who receives the sacrifice.
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