VIII   God in Power of Becoming   A VERY important step has been reached, a decisive statement of its metaphysical and psychological synthesis has been added to the development of the Gita's gospel of spiritual liberation and divine works. The Godhead has been revealed in thought to Arjuna; he has been made visible to the mind's search and the heart's seeing as the supreme and universal Being, the supernal and universal Person, the inward-dwelling Master of our existence for whom man's knowledge, will and adoration were seeking through the mists of the Ignorance. There remains only the vision of the multiple Virat Purusha to complete the rev

XXIV   The Gist of the Karmayoga   THE FIRST six chapters of the Gita form a sort of preliminary block of the teaching; all the rest, all the other twelve chapters are the working out of certain unfinished figures in this block which here are seen only as hints behind the large-size execution of the main motives, yet are in themselves of capital importance and are therefore reserved for a yet larger treatment on the other two faces of the work. If the Gita were not a great written Scripture which must be carried to its end, if it were actually a discourse by a living teacher to a disciple which could be resumed in good time, when the disciple was ready for

'Essays on the Gita' by Sri Aurobindo— Page 1 of 50 XXIII   Nirvana and Works in the World   THE UNION of the soul with the Purushottama by a Yoga of the whole being is the complete teaching of the Gita and not only the union with the immutable Self as in the narrower doctrine which follows the exclusive way of knowledge. That is why the Gita subsequently, after it has effected the reconciliation of knowledge and works, is able to develop the idea of love and devotion, unified with both works and knowledge, as the highest height of the way to the supreme secret. For if the union with the immutable Self were the sole secret or the highest secret, that would

'Essays on the Gita' by Sri Aurobindo— Page 1 of 7 Note on the Text   ESSAYS ON THE GITA was first published in the monthly review Arya in two series. The first series, covering the first six chapters of the Gita, ran from August 1916 to July 1918. The second series, covering the last twelve chapters, ran from August 1918 to July 1920. The first series, slightly revised and with some new chapter titles, was brought out as a book in 1922 by V. Ramaswamy Sastrulu and Sons, Madras. New editions of the first series were published by Arya Publishing House, Calcutta, in 1926, 1937, 1944 and 1949. The same publisher issued an extensively revised edition of the second series in 192

'Essays on the Gita' by Sri Aurobindo— Page 1 of 50 IX   Sankhya, Yoga and Vedanta   THE WHOLE object of the first six chapters of the Gita is to synthetise in a large frame of Vedantic truth the two methods, ordinarily supposed to be diverse and even opposite, of the Sankhyas and the Yogins. The Sankhya is taken as the starting-point and the basis; but it is from the beginning and with a progressively increasing emphasis permeated with the ideas and methods of Yoga and remoulded in its spirit. The practical difference, as it seems to have presented itself to the religious minds of that day, lay first in this that Sankhya proceeded by knowledge and through the Yog

'Essays on the Gita' by Sri Aurobindo— Page 1 of 50 XIV   The Principle of Divine Works   THIS THEN is the sense of the Gita's doctrine of sacrifice. Its full significance depends on the idea of the Purushottama which as yet is not developed, — we find it set forth clearly only much later in the eighteen chapters, — and therefore we have had to anticipate, at whatever cost of infidelity to the progressive method of the Gita's exposition, that central teaching. At present the Teacher simply gives a hint, merely adumbrates this supreme presence of the Purushottama and his relation to the immobile Self in whom it is our first business, our pressing spiritual

XX   Swabhava and Swadharma 1   IT IS then by a liberating development of the soul out of this lower nature of the triple gunas into the supreme divine nature beyond the three gunas that we can best arrive at spiritual perfection and freedom. And this again can best be brought about by an anterior development of the predominance of the highest sattwic quality to a point at which sattwa also is overpassed, mounts beyond its own limitations and breaks up into a supreme freedom, absolute light, serene power of the conscious spirit in which there is no determination by conflicting gunas. A highest sattwic faith and aim new-shaping what we are according to the

IX   The Theory of the Vibhuti   THE IMPORTANCE of this chapter of the Gita is very much greater than appears at first view or to an eye of prepossession which is looking into the text only for the creed of the last transcendence and the detached turning of the human soul away from the world to a distant Absolute. The message of the Gita is the gospel of the Divinity in man who by force of an increasing union unfolds himself out of the veil of the lower Nature, reveals to the human soul his cosmic spirit, reveals his absolute transcendences, reveals himself in man and in all beings. The potential outcome here of this union, this divine Yoga, man grow

V   Kurukshetra   BEFORE we can proceed, following in the large steps of the Teacher of the Gita, to watch his tracing of the triune path of man, — the path which is that of his will, heart, thought raising themselves to the Highest and into the being of that which is the supreme object of all action, love and knowledge, we must consider once more the situation from which the Gita arises, but now in its largest bearings as a type of human life and even of all world-existence. For although Arjuna is himself concerned only with his own situation, his inner struggle and the law of action he must follow, yet, as we have seen, the particula

II   The Divine Teacher   THE PECULIARITY of the Gita among the great religious books of the world is that it does not stand apart as a work by itself, the fruit of the spiritual life of a creative personality like Christ, Mahomed or Buddha or of an epoch of pure spiritual searching like the Veda and Upanishads, but is given as an episode in an epic history of nations and their wars and men and their deeds and arises out of a critical moment in the soul of one of its leading personages face to face with the crowning action of his life, a work terrible, violent and sanguinary, at the point when he must either recoil from it altogether or carry it through