XIX   Equality   SINCE knowledge, desirelessness, impersonality, equality, the inner self-existent peace and bliss, freedom from or at least superiority to the tangled interlocking of the three modes of Nature are the signs of the liberated soul, they must accompany it in all its activities. They are the condition of that unalterable calm which this soul preserves in all the movement, all the shock, all the clash of forces which surround it in the world. That calm reflects the equable immutability of the Brahman in the midst of all mutations, and it belongs to the indivisible and impartial Oneness which is for ever immanent in all the multiplicities

X   The Yoga of the Intelligent Will   I HAVE had to deviate in the last two essays and to drag the reader with me into the arid tracts of metaphysical dogma, — however cursorily and with a very insufficient and superficial treatment, — so that we might understand why the Gita follows the peculiar line of development it has taken, working out first a partial truth with only subdued hints of its deeper meaning, then returning upon its hints and bringing out their significance until it rises to its last great suggestion, its supreme mystery which it does not work out at all, but leaves to be lived out, as the later ages of Indian spirituality tried to l

VII   The Supreme Word of the Gita   WE HAVE now got to the inmost kernel of the Gita's Yoga, the whole living and breathing centre of its teaching. We can see now quite clearly that the ascent of the limited human soul when it withdraws from the ego and the lower nature into the immutable Self calm, silent and stable, was only a first step, an initial change. And now too we can see why the Gita from the first insisted on the Ishwara, the Godhead in the human form, who speaks always of himself, "aham, mām," as of some great secret and omnipresent Being, lord of all the worlds and master of the human soul, one who is greater even than that immutable s

XVI   The Fullness of Spiritual Action   THE DEVELOPMENT of the idea of the Gita has reached a point at which one question alone remains for solution, — the question of our nature bound and defective and how it is to effect, not only in principle but in all its movements, its evolution from the lower to the higher being and from the law of its present action to the immortal Dharma. The difficulty is one which is implied in certain of the positions laid down in the Gita, but has to be brought out into greater prominence than it gets there and to be put into a clearer shape before our intelligence. The Gita proceeded on a psychological knowledge which

'Essays on the Gita' by Sri Aurobindo— Page 1 of 50 XVIII   The Gunas, Faith and Works 1   THE GITA has made a distinction between action according to the licence of personal desire and action done according to the Shastra. We must understand by the latter the recognised science and art of life which is the outcome of mankind's collective living, its culture, religion, science, its progressive discovery of the best rule of life, — but mankind still walking in the ignorance and proceeding in a half light towards knowledge. The action of personal desire belongs to the unregenerated state of our nature and is dictated by ignorance or false knowledge a

XXI   The Determinism of Nature   WHEN we can live in the higher Self by the unity of works and self-knowledge, we become superior to the method of the lower workings of Prakriti. We are no longer enslaved to Nature and her gunas, but, one with the Ishwara, the master of our nature, we are able to use her without subjection to the chain of Karma, for the purposes of the Divine Will in us; for that is what the greater Self in us is, he is the Lord of her works and unaffected by the troubled stress of her reactions. The soul ignorant in Nature, on the contrary, is enslaved by that ignorance to her modes, because it is identified there, not felicitousl

VII   The Creed of the Aryan Fighter 1   THE ANSWER of the divine Teacher to the first flood of Arjuna's passionate self-questioning, his shrinking from slaughter, his sense of sorrow and sin, his grieving for an empty and desolate life, his forecast of evil results of an evil deed, is a strongly-worded rebuke. All this, it is replied, is confusion of mind and delusion, a weakness of the heart, an unmanliness, a fall from the virility of the fighter and the hero. Not this was fitting in the son of Pritha, not thus should the champion and chief hope of a righteous cause abandon it in the hour of crisis and peril or suffer the sudden amazement

XI   The Vision of the World-Spirit 1 The Double Aspect   EVEN WHILE the effects of the terrible aspect of this vision are still upon him, the first words uttered by Arjuna after the Godhead has spoken are eloquent of a greater uplifting and reassuring reality behind this face of death and this destruction. "Rightly and in good place," he cries, "O Krishna, does the world rejoice 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. How should they not do thee homage, O great Spirit? For thou art the original Creator and Doer

'Essays on the Gita' by Sri Aurobindo— Page 1 of 50 II   The Synthesis of Devotion and Knowledge 1   THE GITA is not a treatise of metaphysical philosophy, in spite of the great mass of metaphysical ideas which arise incidentally in its pages; for here no metaphysical truth is brought into expression solely for its own sake. It seeks the highest truth for the highest practical utility, not for intellectual or even for spiritual satisfaction, but as the truth that saves and opens to us the passage from our present mortal imperfection to an immortal perfection. Therefore after giving us in the first fourteen verses of this chapter a leading ph

XV   The Possibility and Purpose of Avatarhood   IN SPEAKING of this Yoga in which action and knowledge become one, the Yoga of the sacrifice of works with knowledge, in which works are fulfilled in knowledge, knowledge supports, changes and enlightens works, and both are offered to the Purushottama, the supreme Divinity who becomes manifest within us as Narayana, Lord of all our being and action seated secret in our hearts for ever, who becomes manifest even in the human form as the Avatar, the divine birth taking possession of our humanity, Krishna has declared in passing that this was the ancient and original Yoga which he gave to Vivasvan,