Essays on the Gita -Sri Aurobindo
First Series : Chapter 18
The Divine Worker
What then is the solution? what is that type of works by which we shall be released from the ills of life, from this doubt, this error, this grief, from this mixed, impure and baffling result even of our purest and bestintentioned acts, from these million forms of evil and suffering? No outward distinctions need be made, is the reply; no work the world needs, be shunned; no limit or hedge set round our human activities; on the contrary, all actions should be done, but from a soul in Yoga with the Divine, yuktah, krsna-karma krt. A karma, cessation from action is not the way; the man who has attained to the insight of the highest reason, perceives that such inaction is itself a constant action, a state subject to the workings of Nature and her qualities. The mind that takes refuge in physical inactivity, is still under the delusion that it and not Nature is the doer of works; it has mistaken inertia for liberation; it does not see that even in what seems absolute inertia greater than that of the stone or clod, Nature is at work, keeps unimpaired her hold. On the contrary in the full flood of action the soul is free from its works, is not the doer, not bound by what is done, and he who lives in the freedom of the soul, not in the bondage of the modes of Nature, alone has release from works.
This is what the Gita clearly means when it says that he who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and discernment among men. This saying hinges upon the Sankhya distinction between Purusha and Prakriti, between the free inactive soul, eternally calm, pure and unmoved in the midst of works, and ever active Nature operative as much in inertia and cessation as in the overt turmoil of her visible hurry of labour. This is the knowledge which the highest effort of the discriminating reason, the buddhi, gives to us, and therefore whoever possesses it is the truly rational and discerning man, sa buddhiman manus yes u,— not the perplexed thinker who judges life and works by the external, uncertain and impermanent dis- tinctions of the lower reason. Therefore the liberated man is not afraid of action, he is a large and universal doer of all works, krsna-karma krt; not as others do them in subjection to Nature, but poised in the silent calm of the soul, tranquilly in Yoga with the Divine. The Divine is the lord of his works, he is only their channel through the instrumentality of his nature conscious of and subject to her Lord.