Essays on the Gita -Aurobindo 235

Essays on the Gita -Sri Aurobindo First Series : Chapter 23 Nirvana and Works in the World Desire and ego and personal will and the thought of the mind are the motives of action only in the lower nature; when the ego is lost and the Yogin becomes Brahman, when he lives in and is, even, a transcendent and universal consciousness, action comes spontaneously out of that, luminous knowledge higher than the mental thought comes out of that, a power other and mightier than the personal will comes out of that to do for him his works and bring its fruits personal action has ceased, all has been taken up into the Brahman and assumed by the Divine, mayi sannyasya karma ni. For when the Gita describes the nature of this self-realisation and the result of the Yoga which comes by Nirvana of the sep- arative ego-mind and its motives of thought and feeling and action into the Brahman-consciousness, it includes the cosmic sense, though lifted into a new kind of vision. “The man whose self is in Yoga, sees the self in all beings and all beings in the self, he sees all with an equal vision.” All that he sees is to him the Self, all is his self, all is the Divine. But is there no danger, if he dwells at all in the mutability of the Kshara, of his losing all the results of this difficult Yoga, losing the Self and falling back into the mind, of the Divine losing him and the world getting him, of his losing the Divine and getting back in its place the ego and the lower nature? No, says the Gita; “he who sees Me everywhere and sees all in Me, to him I do not get lost, nor does he get lost to Me.” For this peace of Nirvana, though it is gained through the Akshara, is founded upon the being of the Purushottama, matsam stham, and that is extended, the Divine, the Brahman is extended too in the world of beings and, though transcendent of it, not imprisoned in its own transcendence. One has to see all things as He and live and act wholly in that vision; that is the perfect fruit of the Yoga. But why act? Is it not safer to sit in one’s solitude looking out upon the world, if you will, seeing it in Brahman, in the Divine, but not taking part in it, not moving in it, not living in it, not acting in it, living rather ordinarily in the inner Samadhi?