During his forty years in Pondicherry, he worked out a new system of spiritual development which he called the Integral Yoga. We of the coming day stand at the head of a new age of development which must lead to such a new and larger synthesis. We have also in the Harivansha an account of the life of Krishna, very evidently full of legends, which perhaps formed the basis of the Puranic accounts.
Then, beholding the sons of Dhritarashtra standing in battle order, — and the flight of missiles having begun, the son of Pandu Arjunawhose emblem is an ape, took up his bow and spoke this word to Hrishikesha, O Lord of earth: The Secret of Secrets Chapter V.
Our object, then, in studying the Gita will not be a scholastic or academic scrutiny of its thought, nor to place its philosophy in the history of metaphysical speculation, nor shall we deal with it in the manner of the analytical dialectician.
We meet the name first in the Chhandogya Upanishad where all we can gather about him is that he was well known in spiritual tradition as a knower of the Brahman, so well known indeed in his personality and the circumstances of his life that it was Essays on the gita aurobindo ebook to refer to him by the name of his mother as Krishna son of Devaki for all to understand who was meant.
We approach it for help and light and our aim must be to distinguish its essential and living message, that in it on which humanity has to seize for its perfection and its highest spiritual welfare.
But all this, though of considerable historical importance, has none whatever for our present purpose. India has from ancient times held strongly a belief in the reality of the Avatara, the descent into form, the revelation of the Godhead in humanity.
In the same Upanishad we find mention of King Dhritarashtra son of Vichitravirya, and since tradition associated the two together so closely that they are both of them leading personages in the action of the Mahabharata, we may fairly conclude that they were actually contemporaries and that the epic is to a great extent dealing with historical characters and in the war of Kurukshetra with a historical occurrence imprinted firmly on the memory of the race.
And Kashya of the great bow, and Shikhandi of the great chariot, Dhrishtadyumna and Virata and Satyaki, the unconquered, Drupada, and the sons of Draupadi, O Lord of earth, and Saubhadra, the mighty-armed, on all sides their several conchs blew.
We know too that Krishna and Arjuna were the object of religious worship in the pre-Christian centuries; and there is some reason to suppose that they were so in connection with a religious and philosophical tradition from which the Gita may have gathered many of its elements and even the foundation of its synthesis of knowledge, devotion and works, and perhaps also that the human Krishna was the founder, restorer or at the least one of the early teachers of this school.
Owing to predominance of lawlessness, O Krishna, the women of the family become corrupt; women corrupted, O Varshneya, the confusion of the Varnas arises.
When this eternal divine Consciousness always present in every human being, this God in man, takes possession partly6 Essays on the gita aurobindo ebook wholly of the human consciousness and becomes in visible human shape the guide, teacher, leader of the world, not as those who living in their humanity yet feel something of the power or light or love of the divine Gnosis informing and conducting them, but out of that divine Gnosis itself, direct from its central force and plenitude, then we have the manifest Avatar.
So it is not fit that we kill the sons of Dhritarashtra, our kinsmen; indeed how may we be happy, O Madhava, killing our own people? It matters little whether or no, as modern criticism supposes, the Gita is a later composition inserted into the mass of the Mahabharata by its author in order to invest its teaching with the authority and popularity of the great national epic.
But even if it be sound, there remains the fact that the author has not only taken pains to interweave his work inextricably into the vast web of the larger poem, but is careful again and again to remind us of the situation from which the teaching has arisen; he returns to it prominently, not only at the end, but in the middle of his profoundest philosophical disquisitions.
The Divine also, pouring itself into the forms of the cosmic existence, is revealed ordinarily in an efflorescence of its powers, in energies and magnitudes of its knowledge, love, joy, developed force of being,5 in degrees and faces of its divinity.
All existence is a manifestation of God because He is the only existence and nothing can be except as either a real figuring or else a figment of that one reality.
What pleasures can be ours after killing the sons of Dhritarashtra. It is this internal divinity who is meant when the Gita speaks of the doer of violent Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge.
At the age of seven, he went to England for his education. But in India it has grown up and persisted as a logical outcome of the Vedantic view of life and taken firm root in the consciousness of the race. I will not fight. Subsequently, inhe withdrew from politics and moved to Pondicherry to devote himself exclusively to the practice of yoga.
When we thus understand the conception of Avatarhood, we see that whether for the fundamental teaching of the Gita, our present subject, or for spiritual life generally the external aspect has only a secondary importance. The Gita accepts the human Avatarhood; for the Lord speaks of the repeated, the constant7 manifestation of the Divine in humanity, when He the eternal Unborn assumes by his Maya, by the power of the infinite Consciousness to clothe itself apparently in finite forms, the conditions of becoming which we call birth.
The Gita may well in spite of its later form represent the outcome in Indian thought of the teaching of Krishna and the connection of that teaching with the historical Krishna, with Arjuna and with the war of Kurukshetra may be something more than a dramatic fiction. But when the divine Consciousness and Power, taking upon itself the human form and the human mode of action, possesses it not only by powers and magnitudes, by degrees and outward faces of itself but out of its eternal self-knowledge, when the Unborn knows itself and acts in the frame of the mental being and the appearance of birth, that is the height of the conditioned manifestation; it is the full and conscious descent of the Godhead, it is the Avatara.
During this period, he mastered Sanskrit, Bengali and several other Indian languages and produced a prolific output of poetry and literary criticism. The Vaishnava form of Vedantism which has laid most stress upon this conception expresses the relation of God in man to man in God by the double figure of Nara-Narayana, associated historically with the origin of a religious school very similar in its doctrines to the teaching of the Gita.
By these misdeeds of the ruiners of the family leading to the confusion of the orders, the eternal laws of the race and moral law of the family are destroyed.
In the annihilation of the family the eternal traditions of the family are destroyed; in the collapse of traditions, lawlessness overcomes the whole family, We do not belong to the past dawns but to the noons of the future.
Cheering the heart of Duryodhana. InSri Aurobindo withdrew to the seclusion of his room, but continued to maintain contact with disciples through a large correspondence and by giving darshan four times a year. Thus addressed by Gudakesha one that has overcome sleep. What is kingdom to us, O Govinda, what enjoyment, what even life?
Sin will take hold of us in slaying them, though they are the aggressors. Madhava Sri Krishna and the son of Pandu Arjuna blew their divine conchs.
Such controversies as the one that has raged in Europe over the historicity of Christ, would seem to a spiritually-minded Indian largely a waste of time; he would concede to it a considerable historical, but hardly any religious importance; for what does it matter in the end whether a Jesus son of the carpenter Joseph was actually born in Nazareth or Bethlehem, lived and taught and was done to death on a real or trumped-up charge of sedition, so long as we can know by spiritual experience the inner Christ, live uplifted in the light of his teaching and escape from the yoke of the natural Law by that atonement of man with God of which the crucifixion is the symbol?
And men whose family morals are corrupted, O Janardana, live for ever in hell.Sri Aurobindo clearly states his intentions towards this text in the introduction: to put the teachings of the Gita in a modern context, that is, to see how they can be made relevant to readers in the present day.
Sri Aurobindo has been considered one of the foremost philosophers of the 20th Century, but he was far more than just a philosopher. He was a political activist, a mystic, a spiritual leader and a poet, a yogi and a mint-body.coms: 8.
eBook Bhagavad Gita by Sri Aurobindo presented here was compiled mainly from Sri Aurobindo’s Essays on the Gita. It first appeared in. Essays on the Gita by Sri Aurobindo. The philosophy and self-discipline in Bhagavad Gita.
Free Book Download: Pdf, ePub, Amazon Kindle. Essays on the Gita Paperback – 27 Apr by Sri Aurobindo (Author) out of 5 stars 8 customer reviewsReviews: 8.
An exposition of the spiritual philosophy and method of self-discipline of the Bhagavad Gita. Almost all spiritual problems have been briefly but deeply dealt with in the Gita, Sri Aurobindo remarked to a disciple, and I have tried to bring all that out fully in the Essays.
In his estimation the Gita is a great work of spiritual synthesis, for it built a harmony 3/5(2).Download