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 Essays on gita by sri aurobindo teaching and escape from the yoke of the natural Law by that atonement of man with God of which the crucifixion is the symbol?
Very obviously a great body of the profoundest teaching cannot be built round an ordinary occurrence which has no gulfs of deep suggestion and hazardous difficulty behind its superficial and outward aspects and can be governed well enough by the ordinary everyday standards of thought and action.
The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Essays on gita by sri aurobindo and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures.
To read the Essays on the Gita is to experience the message of Krishna and fall in love with Him and his Lila. Gita has been fundamental text of ancient Indian culture.
Jul 09, Ron Krumpos rated it really liked it "Essays on the Gita" is one of the books in the secondary bibliography of my free ebook on comparative mysticism.
In seeking the kernel of the thought of the Gita we need, therefore, only concern ourselves with the spiritual significance of the human-divine Krishna of the Mahabharata who is presented to us as the teacher of Arjuna on the battle-field of Kurukshetra.
Second, the book itself is a commentary on the original text. If one labors through it, the book does give a reasonable overview of the message of the Gita without over simplifications. It was not a very easy read as explanation of theological construct is more theoretical exposition.
Among them the Gita takes a most important place. The Upanishads take up this crowning experience of the earlier seers and make it their starting-point for a high and profound synthesis of spiritual knowledge; they draw together into a great harmony all that had been seen and experienced by the inspired and liberated knowers of the Eternal throughout a great and fruitful period of spiritual seeking.
This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its Avatars or in the devotion to the human Guru through whom the voice of the one world-Teacher makes itself heard.
The historical Krishna, no doubt, existed. 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.
To these the many minds of a half-ripe knowledge or no knowledge at all attach themselves with exclusiveness and passion and will have it that this or the other book is alone the eternal Word of God and all others are either impostures or at best imperfectly inspired, that this or that philosophy is the last word of the reasoning intellect and other systems are either errors or saved only by such partial truth in them as links them to the one true philosophical cult.
Nor will even the most painstaking and disinterested scholarship and the most luminous theories of the historical development of Indian philosophy save us from inevitable error.
That would be to limit ourselves and to attempt to create our spiritual life out of the being, knowledge and the nature of others, of the men of the past, instead of building it out of our own being and potentialities.
The Theory of the Vibhuti Chapter X. In the West this belief has never really stamped itself upon the mind because it has been presented through exoteric Christianity as a theological dogma without any roots in the reason and general consciousness and attitude towards life.
Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine Power, Love and Knowledge.
The Secret of Secrets Chapter V. And definitely gives some food for contemplation if read with open mind. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness.
If the Christ, God made man, lives within our spiritual being, it would seem to matter little whether or not a son of Mary physically lived and suffered and died in Judea. The crown of this synthesis was in the experience of the Vedic Rishis something divine, transcendent and blissful in whose unity the increasing soul of man and the eternal divine fullness of the cosmic godheads meet perfectly and fulfil themselves.
For we shall find always that the deeper truth and principle is implied in the grain of the thought even when it is not expressly stated in its language. We start with the Vedic synthesis of the psychological being of man in its highest flights and widest ranging of divine knowledge, power, joy, life and glory with the cosmic existence of the gods, pursued behind the symbols of the material universe into those superior planes which are hidden from the physical senses and the material mentality.
Still less need we discuss the theories which regard the Gita as the fruit of some particular religious system or tradition.
That way one gets an idea why The Gita is considered the most important book of the Hindu religion. We see too that the fourfold order of society is merely the concrete form of a spiritual truth which is itself independent of the form; it rests on the conception of right works as a rightly ordered expression of the nature of the individual being through whom the work is done, that nature assigning him his line and scope in life according to his inborn quality and his self-expressive function.
It maps out, but it does not cut up or build walls or hedges to confine our vision.Publisher's Note: The translation of the Gita presented here was compiled mainly from Sri Aurobindo's "Essays on the Gita".
It first appeared in "The Message of the Gita", edited by Anilbaran Roy, in Essays on Gita Our Demand and Need from the Gita THE WORLD abounds with scriptures sacred and profane, with revelations and half-revelations, with religions and philosophies, sects and schools and systems. 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.
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".Reviews: 8.
Essays on the Gita It was after reading these essays, in particular, that in the s President Wilsons daughter went to Sri Aurobindo and devoted her life – receiving the name Nishtha via his vision in the Sri Aurobindo Ashram at Pondicherry.
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/5(11).Download