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Essays on the Gita -Sri Aurobindo
First Series : Chapter 24
The Gist of the Karmayoga
If we say with the Sankhya that the will is in Nature and not in the Self, still there must be a motive in Nature and the power in her to draw the soul into its workings by interest, ego and attachment, and when these things cease to reflect themselves in the soul-consciousness, her power ceases and the motive of works ceases with it. But the Gita does not accept this view, which seems indeed to necessitate the existence of many Purushas and not one universal Purusha, otherwise the separate experience of the soul and its separate liberation while millions of others are still involved, would not be intelligible. Nature is not a separate principle, but the power of the Supreme going forth in cosmic creation. But if the Supreme is only this immutable Self and the individual is only something that has gone forth from him in the Power, then the moment it returns and takes its poise in the self, everything must cease except the supreme unity and the supreme calm. Secondly, even if in some mysterious way action still continues, yet since the Self is equal to all things, it cannot matter whether works are done or, if they are done, it cannot matter what work is done. Why then this insistence on the most violent and disastrous form of action, this chariot, this battle, this warrior, this divine charioteer? The Gita answers by presenting the Supreme as something greater even than the immutable Self, more comprehensive, one who is at once this Self and the Master of works in Nature. But he directs the works of Nature with the eternal calm, the equality, the superiority to works and personality which belong to the immutable. This, we may say, is the poise of being from which he directs works, and by growing into this we are growing into his being and into the poise of divine works. From this he goes forth as the Will and Power of his being in Nature, manifests himself in all existences, is born as Man in the world, is there in the heart of all men, reveals himself as the Avatar, the divine birth in man; and as man grows into his being, it is into the divine birth that he grows. Works must be done as a sacrifice to this Lord of our works, and we must by growing into the Self realise our oneness with him in our being and see our personality as a partial manifestation of him in Nature. One with him in being, we grow one with all beings in the universe and do divine works, not as ours, but as his workings through us for the maintenance and leading of the peoples.
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