 |
Essays on the Gita -Sri Aurobindo
Second Series : Chapter 2
The Synthesis of Devotion and KnowledgeGita,[1]
By the force of that faith in his cult and worship he gets his desire and the spiritual realisation for which he is at the moment fitted. By seeking all his good from the Divine, he shall come in the end to seek in the Divine all his good. By depending for his joys on the Divine, he shall learn to fix in the Divine all his joy. By knowing the Divine in his forms and qualities, he shall come to know him as the All and the Transcendent who is the source of all things. [2] Thus by spiritual development devotion becomes one with knowledge. The Jiva comes to delight in the one Godhead, — in the Divine known as all being and consciousness and delight and as all things and beings and happenings, known in Nature, known in the self, known for that which exceeds self and Nature. He is ever in constant union with him, nityayukta; his whole life and being are an eternal Yoga with the Transcendent than whom there is nothing higher, with the Universal besides whom there is none else and nothing else. On him is concentred all his bhakti, ekabhaktih. , not on any partial godhead, rule or cult. This single devotion is his whole law of living and he has gone beyond all creeds of religious belief, rules of conduct, personal aims of life. He has no griefs to be healed, for he is in possession of the All- blissful. He has no desires to hunger after, for he possesses the highest and the All and is close to the All-Power that brings all fulfilment. He has no doubts or baffled seekings left, for all knowledge streams upon him from the Light in which he lives. He loves perfectly the Divine and is his beloved; for as he takes joy in the Divine, so too the Divine takes joy in him. This is the God-lover who has the knowledge, jnanı bhakta. And this knower, says the Godhead in the Gita, is my self; the others seize only motives and aspects in Nature, but he the very self-being and all-being of the Purushottama with which he is in union. His is the divine birth in the supreme Nature, integral in being, completed in will, absolute in love, perfected in knowledge. In him the Jiva’s cosmic existence is justified because it has exceeded itself and so found its own whole and highest truth of being.
|
 |
References and Context
- ↑ VII. 15-28.
- ↑ There is a place also for the three lesser seekings even after the highest attainment, but transformed, not narrowly personal, — for there can still be a passion for the re- moval of sorrow and evil and ignorance and for the increasing evolution and integral manifestation of the supreme good, power, joy and knowledge in this phenomenal Nature.
Related Articles
| Serial No | Chapter Name | Page No |