Essays on the Gita -Aurobindo 178

Essays on the Gita -Sri Aurobindo
First Series : Chapter 18
The Divine Worker

The all-pervading Impersonal accepts neither the sin nor the virtue of any: these are things created by the ignorance in the creature, by his egoism of the doer, by his ignorance of his highest self, by his involution in the operations of Nature, and when the self-knowledge within him is released from this dark envelope, that knowledge lights up like a sun the real self within him; he knows himself then to be the soul supreme above the instruments of Nature. Pure, infinite, inviolable, immutable, he is no longer affected; no longer does he imagine himself to be modified by her workings. By complete identification with the Impersonal he can, too, release himself from the necessity of returning by birth into her movement.

And yet this liberation does not at all prevent him from acting. Only, he knows that it is not he who is active, but the modes, the qualities of Nature, her triple gun. as. “The man who knows the principles of things thinks, his mind in Yoga (with the inactive Impersonal), ‘I am doing nothing’; when he sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes or closes them, he holds that it is only the senses acting upon the objects of the senses.” He himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, trigun atıta; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alter- nations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this traigun. atıtya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama. It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument,


References and Context

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Essays on the Gita -Aurobindo
Serial No Chapter Name Page No
First Series
1. Our Demand and Need from the Gita 1
2. The Divine Teacher 9
3. The Human Disciple 17
4. The Core of the Teaching 26
5. Kurukshetra 37
6. Man and the Battle of Life 44
7. The Creed of the Aryan Fighter 56
8. Sankhya and Yoga 67
9. Sankhya, Yoga and Vedanta 80-81
10. The Yoga of the Intelligent Will 92
11. Works and Sacrifice 102
12. The Significance of Sacrifice 110
13. The Lord of the Sacrifice 119
14. The Principle of Divine Works 128
15. The Possibility and Purpose of Avatarhood 139
16. The Process of Avatarhood 151
17. The Divine Birth and Divine Works 161
18. The Divine Worker 169
19. Equality 180
20. Equality and Knowledge 192
21. The Determinism of Nature 203
22. Beyond the Modes of Nature 215
23. Nirvana and Works in the World 225
24. The Gist of the Karmayoga 238
Second Series
1. The Two Natures 250
2. The Synthesis of Devotion and Knowledge Gita 262
3. The Supreme Divine 271
4. The Secret of Secrets 282
5. The Divine Truth and Way 291
6. Works, Devotion and Knowledge 301
7. The Supreme Word of the Gita 314
8. God in Power of Becoming 330
9. The Theory of the Vibhuti 340
10. The Vision of the World-Spirit Time the Destroyer 350
11. The Vision of the World-Spirit The Double Aspect 360
12. The Way and the Bhakta 367
13. The Field and its Knower 377
14. Above the Gunas 388
15. The Three Purushas 402
16. The Fullness of Spiritual Action 416
17. Deva and Asura 429
18. The Gunas, Faith and Works 442
19. The Gunas, Mind and Works 458
20. Swabhava and Swadharma 471
21. Towards the Supreme Secret 490
22. The Supreme Secret 503
23. The Core of the Gita’s Meaning 525
24. The Message of the Gita 534