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Essays on the Gita -Sri Aurobindo
Second Series : PART-2 : Chapter 16
The Fullness of Spiritual Action
We know now what the knowledge is. It is sufficient to remember that it reposes on another and wider vision than the human mental, a changed vision and experience by which one is first of all liberated from the limitations of the ego sense and its contacts and feels and sees the one self in all, all in God, all beings as Vasudeva, all as vessels of the Godhead and one’s self too as a significant being and soul-power of that one Godhead; it treats in a spiritual uniting consciousness all the happenings of the lives of others as if they were happenings of one’s own life; it allows no wall of separation and lives in a universal sympathy with all existences, while amidst the world- movement one still does the work that has to be done for the good of all, sarva-bhuta-hite, according to the way appointed by the Divine and in the measures imposed by the command of the Spirit who is Master of Time. Thus living and acting in this knowledge the soul of man becomes united with the Eternal in personality and in impersonality, lives in the Eternal though acting in Time, even as the Eternal acts, and is free, perfect and blissful whatever may be the form and determination of the work done in Nature. The liberated man has the complete and total knowledge, krtsnavid, and does all works without any of the restrictions made by the mind, krtsna-karma-krt, according to the force and freedom and infinite power of the divine will within him. And since he is united with the Eternal, he has too the pure spiritual and illimitable joy of his eternal existence. He turns with adoration to the Self of whom he is a portion, the Master of his works and divine Lover of his soul and nature. He is not an impassive calm spectator only; he lifts not only his knowledge and will to the Eternal, but his heart also of love and adoration and passion. For without that uplifting of the heart his whole nature is not fulfilled and united with God; the ecstasy of the spirit’s calm needs to be transformed by the ecstasy of the soul’s Ananda. Beyond the personal Jiva and the impersonal Brahman or Atman he reaches the supracosmic Purushottama who is immutable in impersonality and fulfils himself in personality and draws us to him through these two different attractions.
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