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Essays on the Gita -Sri Aurobindo
First Series : Chapter 23
Nirvana and Works in the World
The mark of this status is the supreme peace of a calm self- extinction,sa ntim nirvan aparamam,and, asifto make it quite clear that it is not the Buddhist’s Nirvana in a blissful negation of being, but the Vedantic loss of a partial in a perfect being that it intends, the Gita uses always the phrase brahma nirva na, extinction in the Brahman; and the Brahman here certainly seems to mean the Immutable, to denote primarily at least the inner timeless Self withdrawn from active participation even though immanent in the externality of Nature. We have to see then what is the drift of the Gita here, and especially whether this peace is the peace of an absolute inactive cessation, whether the self-extinction in the Akshara means the absolute excision of all knowledge and consciousness of the Kshara and of all action in the Kshara. We are accustomed indeed to regard Nirvana and any kind of existence and action in the world as incompatible and we might be inclined to argue that the use of the word is by itself sufficient and decides the question. But if we look closely at Buddhism, we shall doubt whether the absolute incompatibility really existed even for the Buddhists; and if we look closely at the Gita, we shall see that it does not form part of this supreme Vedantic teaching. The Gita after speaking of the perfect equality of the Brahman-knower who has risen into the Brahman consciousness, brahmavid brahman. i sthitah. , develops in nine verses that follow its idea of Brahmayoga and of Nirvana in the Brahman. “When the soul is no longer attached to the touches of outward things,” it begins, “then one finds the happiness that exists in the Self; such a one enjoys an imperishable happiness, because his self is in Yoga, yukta, by Yoga with the Brahman.” The non-attachment is essential, it says, in order to be free from the attacks of desire and wrath and passion, a freedom without which true happiness is not possible. |
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