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Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/The Divine Worker.htm
FOURTH CHAPTER
THE DIVINE WORKER
(To attain to the divine
birth,—birth of the soul into a higher consciousness,—and to do
divine works both as a means towards that before it is attained and as
an expression of it after it is attained, is then all the Karma-yoga
of the Gita. The Gita does not try to define works by any outward signs
through which they can be recognisable to an external gaze, measurable
by the criticism of the world; it deliberately renounces even the
ordinary ethical distinctions by which men seek to guide
themselves in the light of the human reason. The signs by which it
distinguishes divine works are all profoundly intimate and subjectiv
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/The Double Aspect.htm
ELEVENTH CHAPTER
THE DOUBLE ASPECT
35.
Sanjaya said: Having heard these words of Keshava, Kiriti (Arjuna), with
clasped hands and trembling, saluted again and spoke to Krishna in a
faltering voice very much terrified and bowing down.
36.Arjuna said: Rightly and in good place,O Krishna, does the world
rejoice l and take pleasure in Thy name; the Rakshasas are fleeing from
Thee in terror to all the quarters and the companies of the Siddhas bow
down before Thee in adoration. 2
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1
Even while the effects of the terrible aspect of this vision are still
upon him, the first word
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/God in Power of Becoming.htm
TENTH CHAPTER
II. GOD IN POWER OF BECOMING
12. Arjuna1 said: Thou2 art
the supreme Brahman,
the supreme Abode, the supreme Purity, the one
Permanent, the divine Purusha, the original Godhead,
the Unborn, the all-pervading Lord.
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1 Arjuna accepts the entire
knowledge that has thus been
given to him by the divine Teacher. His mind is already
delivered from its doubts and seekings; his heart, turned now
from the outward aspect of the world, from its baffling appearance to its supreme sense and origin and its inner realities, is
already released
INDEX
(The reference is to the
chapters and slokas of the Gita
under which the subject is treated.)
Action—is done by Prakriti,
XIII-30, III-27; three essential
elements of, XVII-7; of the liberated man, XVIII-6, iof;
of three kinds—Sattwic,
Rajasic and Tamasic, XVIII-23f;
the secret of, XVII-78. See
Works.
Adhibhuta—VIII-4.
Adhiyajna—VIII-4.
Adhyatma—is swabhava, VIII-3.
Akshara—II; higher than the Buddhi, tll-43 ; the foundation
of self-mastery and
equality, VI-7f; XIV-23 ; the supreme
Brahman, VIII-3 ;
asceticism as the path of, XV-6. See the
Immutable.
Ananda—spiritual delight,
XVII-ig.
Arjuna—the symbolic companionship of Arjuna
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/Deva and Asura.htm
SIXTEENTH CHAPTER
DEVA AND ASURA
(The Gita has "insisted on
doing all actions, sarvani karmam, kritsnakrit; it has said that
in whatever way the perfected Yogin lives and acts, he lives and acts in
God. This can only be, if the nature also in its dynamics and workings
becomes divine, a power imperturbable,
intangible, inviolate, pure and untroubled by the re- actions of the
inferior Prakriti. How and by what steps is this most difficult
transformation to be effected ? What is this last secret of the soul's
perfection ? What the principle or the process of this transmutation of
our
human and earthly nature ?
The sattwic quality is a
first mediator be
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/The Significance of Sacrifice.htm
FOURTH CHAPTER
THE SIGNIFICANCE OF SACRIFICE
(The Gita now proceeds to
give an elaborate explanation of the meaning of Yajna which
leaves no doubt at all about the symbolic use of the words and the
psychological character of the sacrifice enjoined "by this teaching.)
Brahman is the giving,
Brahman is the food-offering, by Brahman it is offered into the
Brahman-fire, Brahman is that which is to be attained by samadhi in
Brahman-action.1
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1. This then is the
knowledge in which the liberated man I has to do works of sacri
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/The Field and its Knower.htm
THIRTEENTH CHAPTER
THE FIELD AND ITS KNOWER
1.
Arjuna1 said: Prakriti and Purusha, the Field and the Knower
of the Field, Knowledge and the object of Knowledge, these I fain would
learn, 0 Keshava.
2.
The Blessed Lord said: This body,2 0 son of Kunti, is called
the Field; that which takes cognizance of the Field is called the Knower
of the Field by the sages.
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1
Arjuna has been asked to do divine work as the instrument of the divine
Will in the cosmos. As a pragmatic and practical man he asks to learn
the actual difference between Purusha and Prakriti, the Field
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/The Gunas, Faith and Works.htm
SEVENTEENTH CHAPTER
THE GUNAS, FAITH AND WORKS
(The Gita has made a
distinction between action according to the license of personal desire
and action done according to the. Shastra. But we see also that there is
a freer tendency in man other than the leading of his desires and other
than his will to accept the Law, the fixed idea, the safe governing rule
of the Shastra. The individual frequently enough, the community at any
moment of its life is seen to turn away from the Shastra, becomes
impatient of it, loses that form of its will and faith and goes in
search of another law which it is now more disposed to accept as the
right rule of living
Resource name: /E-Library/Disciples/Anilbaran Roy/English/The Message of The Gita/Works, Devotion and knowledge.htm
NINTH CHAPTER
WORKS, DEVOTION AND
KNOWLEDGE
(All the truth that has
developed itself at this length step by step, each bringing forward a
fresh aspect of the integral knowledge and founding on it some result of
spiritual state and action, has now to take a turn of immense
importance. The Teacher therefore takes care first to draw attention to
the decisive character of what he is about to say, so that the mind
of Arjuna may be awakened and attentive. For he is going to open his
mind to the knowledge and sight of the integral Divinity and lead up to
the vision of the eleventh book, by which the warrior of Kurukshetra
becomes i conscious of t