Tusar Nath Mohapatra

Archive for August 2014

Sri Aurobindo Studies

The Gita focuses our attention on a spiritual experience of consciousness that it holds to be both higher and more comprehensive as to the significance of our existence that the vast impersonal and silent experience normally considered to be the ultimate spiritual status.   The experience incorporates all of the diverse parts of our being and brings about a comprehensive and integral affirmation of existence.   This is the experience of the entire universal manifestation as a supreme divine Person.

Starting from our egoistic standpoint we experience the reality of our life as somehow being distinct and separated, fragmented from all other forms and beings. Our first widening beyond this experience of the ego brings us eventually to the status of the impersonal vast that dissolves our ego-personality. The Gita then takes us to the next level of experience that both recognises the truth of the universal impersonality and simultaneously…

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Sri Aurobindo Studies

The interaction of the 3 Gunas brings about an imperfect and constantly changing result in actual life actions.   Even those of a highly developed sattwic tendency are unable to completely or constantly maintain that status. This is a key insight that the Gita provides in order to underline the necessity of transcending the action of the Gunas.   The ideal of the saint or the wise philosopher sage simply does not go far enough to truly transform life.

Sri Aurobindo describes the issue:.”The sattwic ideals of our enlightened will and reason are either themselves compromises, subject to a constant imperfection and flux of change, or, if absolute in their character, they can be followed only as a counsel of perfection ignored for the most part in practice or successful only as a partial influence. And if sometimes we imagine we have completely realised them, it is because we ignore…

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Sri Aurobindo Studies

Sri Aurobindo summarizes the essence of the Gita’s teaching in a brief passage that pulls together all the diverse threads that the Gita has systematically woven into its comprehensive practice. The setting on the battlefield is intended to convey the universality of the teaching; if it is applicable even for a warrior faced with the horrific duty of confronting and killing beloved relatives, teachers and elders, then it clearly can be applied in all other fields of life and action. The Gita is not a gospel of warfare or self-aggrandisement through brute strength and violence; on the contrary, it addresses the unity of the entire creation and the need for each individual to eventually come to understand that Oneness.

“To break out of ego and personal mind and see everything in the wideness of the self and spirit, to know god and adore him in his integral truth and in…

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Sri Aurobindo Studies

The unique synthesis of the Gita brings together the various essential powers of our being into a unified, coordinated harmony focused on achieving the spiritual realisation of Oneness. The Gita looks beyond the surface differences of approach and methodology to recognise that the powers of knowledge, devotion and dedicated action actually complement, support and complete one another. A highest knowledge brings about a deep devotion. Having attained to a status of unity with the Divine, one takes on the characteristics of selfless action for the benefit of all beings and the entire manifestation. Starting from the dedication of one’s works, one can achieve the results of knowledge and devotion as well.

Sri Aurobindo cites the Gita: “And by doing also all actions always lodged in Me he attains by My grace the eternal and imperishable state.”

“This liberating action is of the character of works done in a profound union…

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Sri Aurobindo Studies

The Gita diverges from the traditional yoga of knowledge in that it does not stop with the defining experience of the immutable, silent, immobile, impersonal Brahman, no matter how high and powerful that experience may be. The Gita signals its view when it brings in the concept of devotion, Bhakti, at this stage. Normally, devotion would be looked upon as an inferior state of consciousness, having to do with the ego-individual and the struggle to exceed the bondage of the Gunas. The Gita however treats devotion as more than this, as a liberated action in its own right, and one which is based on an ultimate Reality beyond the immutable, immobile experience achieved through the traditional yoga of knowledge.

Sri Aurobindo quotes from the Gita: “When one has become the Brahman, when one neither grieves nor desires, when one is equal to all beings, then one gets the supreme love…

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Sri Aurobindo Studies

Where the Gita begins to differ from the traditional yogic path of renunciation is the form of renunciation called for by the Gita and the different end result that the Gita calls forth.

In the traditional path of sannyasa, the goal is clearly the abandonment of the active life and total immersion in the inner world of the Spirit. Sannyasa works to cut off the mind and the senses from their objects and leads to stillness and deep meditation, and eventually a breaking off of the relation of the Soul with the outer nature.

The Gita’s method however has the seeker remaining in the world of action, experiencing the sensations and relating to the objects of the senses, but doing so in a state of inner renunciation, such that the attachment based on desire is given up, so that a state of pure equality of soul is attained with neither…

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Sri Aurobindo Studies

Sri Aurobindo explains, in a brief compass, the steps that the Gita prescribes in order to achieve unity with the Brahman: “First, says the Gita, through a union of our purified intelligence with the pure spiritual substance in us by the Yoga of the Buddhi…. This spiritual turning of the Buddhi from the outward and downward to the inward and upward look is the essence of the Yoga of knowledge. The purified understanding has to control the whole being…; it must draw us away from attachment to the outward-going desires of the lower nature by a firm and steady will …, which in its concentration faces entirely towards the impersonality of the pure spirit. The senses must abandon their objects, the mind must cast away the liking and disliking which these objects excite in it,– for the impersonal self has no desires and repulsions; these are vital reactions of our…

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Tusar N. Mohapatra

Director, Savitri Era Learning Forum
SRA-102-C, Shipra Riviera, Indirapuram, Ghaziabad - 201014 (UP) India + 91 96500-65636
tusarnmohapatra@gmail.com
Aadhaar No. 3628 2075 7337
SELF posits a model of counselling and communicative action as an instrument in order to stimulate the public sphere. The model aims at supplementing the individual’s struggle for a successful social adjustment with more aspirational inputs so as to help one take an informed and balanced attitude towards life as well as society.
Savitri Era of those who adore,
Om Sri Aurobindo & The Mother.

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