Essays on the Gita -Sri Aurobindo
Second Series : Chapter 3
The Supreme Divine
And this is done at one and the same time by three simultaneous movements, — an integral self-finding through works founded in his and our spiritual nature, an integral self-becoming through knowledge of the Divine Being in whom all exists and who is all, and — most sovereign and decisive movement of all — an integral self- giving through love and devotion of our whole being to this All and this Supreme, attracted to the Master of our works, to the Inhabitant of our hearts, to the continent of all our conscious existence. To him who is the source of all that we are, we give all that we are. Our persistent consecration turns into knowledge of him all our knowing and into light of his power all our action. The passion of love in our self-giving carries us up to him and opens the mystery of his deepest heart of being. Love completes the triple cord of the sacrifice, perfects the triune key of the highest secret, uttamam rahasyam.
An integral knowledge in our self-giving is the first condition of its effective force. And therefore we have first of all to know this Purusha in all the powers and principles of his divine existence, tattvatah. , in the whole harmony of it, in its eternal essence and living process. But to the ancient thought all the value of this knowledge, tattvajnana, lay in its power for release out of our mortal birth into the immortality of a supreme existence. The Gita therefore proceeds next to show how this liberation too in the highest degree is a final outcome of its own movement of spiritual self-fulfilment. The knowledge of the Purushottama, it says in effect, is the perfect knowledge of the Brahman. Those who have resort to Me as their refuge, ma ̄m a ̄s ́ritya, their divine light, their deliverer, receiver and harbourer of their souls, those who turn to Me in their spiritual effort towards release from age and death, from the mortal being and its limitations, says Krishna, come to know that Brahman and all the integrality of the spiritual nature and the entirety of Karma. And because they know Me and know at the same time the material and the divine nature of being and the truth of the Master of sacrifice, they keep knowledge of Me also in the critical moment of their departure from physical existence and have at that moment their whole consciousness in union with Me. Therefore they attain to Me. No longer bound to the mortal existence, they reach the very highest status of the Divine quite as effectively as those who lose their separate personality in the impersonal and immutable Brahman. Thus the Gita closes this important and decisive seventh chapter.