Essays on the Gita -Sri Aurobindo
Second Series : PART-2 : Chapter 14
Above the Gunas
THE DISTINCTIONS between the Soul and Nature rapidly drawn in the verses of the thirteenth chapter by a few decisive epithets, a few brief but packed characterisa- tions of their separate power and functioning, and especially the distinction between the embodied soul subjected to the action of Nature by its enjoyment of her gunas, qualities or modes and the Supreme Soul which dwells enjoying the gunas, but not subject because it is itself beyond them, are the basis on which the Gita rests its whole idea of the liberated being made one in the conscious law of its existence with the Divine. That liberation, that oneness, that putting on of the divine nature, sa dharmya, it declares to be the very essence of spiritual freedom and the whole significance of immortality. This supreme importance assigned to sa dharmya is a capital point in the teaching of the Gita.
To be immortal was never held in the ancient spiritual teaching to consist merely in a personal survival of the death of the body: all beings are immortal in that sense and it is only the forms that perish. The souls that do not arrive at liberation, live through the returning aeons; all exist involved or secret in the Brahman during the dissolution of the manifest worlds and are born again in the appearance of a new cycle. Pralaya, the end of a cycle of aeons, is the temporary disintegration of a universal form of existence and of all the individual forms which move in its rounds, but that is only a momentary pause, a silent inter- val followed by an outburst of new creation, reintegration and reconstruction in which they reappear and recover the impetus of their progression. Our physical death is also a pralaya, — the Gita will presently use the word in the sense of this death, pralayam yati deha-bhrt, “the soul bearing the body comes to a pralaya,” to a disintegration of that form of matter with which its ignorance identified its being and which now dissolves into the natural elements. But the soul itself persists and after an interval resumes in a new body formed from those elements its round of births in the cycle, just as after the interval of pause and cessation the universal Being resumes his endless round of the cyclic aeons. This immortality in the rounds of Time is common to all embodied spirits.
References and Context
- ↑ Gita, XIV
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