{"id":2231,"date":"2013-07-13T01:40:16","date_gmt":"2013-07-13T01:40:16","guid":{"rendered":"http:\/\/localhost\/?p=2231"},"modified":"2013-07-13T01:40:16","modified_gmt":"2013-07-13T01:40:16","slug":"29-the-divine-truth-and-way-vol-19-essays-on-the-gita","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/19-essays-on-the-gita\/29-the-divine-truth-and-way-vol-19-essays-on-the-gita","title":{"rendered":"-29_The Divine Truth and Way.htm"},"content":{"rendered":"
\n\n\n
\n

\n

<\/p>\n

V <\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

The Divine Truth and Way <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

T<\/font>HE GITA <\/b>then proceeds to unveil the supreme and integral secret, the one thought
\nand truth in which the seeker of perfection and liberation must learn to live
\nand the one law of perfection of his spiritual members and of all their
\nmovements. This supreme secret is the mystery of the transcendent Godhead who is
\nall and everywhere, yet so much greater and other than the universe and all its
\nforms that nothing here contains him, nothing expresses him really, and no
\nlanguage which is borrowed from the appearances of things in space and time and
\ntheir relations can suggest the truth of his unimaginable being. The consequent
\nlaw of our perfection is an adoration by our whole nature and its self-surrender
\nto its divine source and possessor. Our one ultimate way is the turning of our
\nentire existence in the world, and not merely of this or that in it, into a
\nsingle movement towards the Eternal. By the power and mystery of a divine Yoga
\nwe have come out of his inexpressible secrecies into this bounded nature of
\nphenomenal things. By a reverse movement of the same Yoga we must transcend the
\nlimits of phenomenal nature and recover the greater consciousness by which we
\ncan live in the Divine and the Eternal. <\/span> <\/p>\n

\nThe supreme being of the Divine is beyond manifestation: the true sempiternal
\nimage of him is not revealed in matter, nor is it seized by life, nor is it
\ncognisable by mind,
\nacintya rū<\/font>pa, avyaktamūrti<\/i>. What we see is only a self-created form, <\/p>\n

rūpa<\/i>, not the eternal form of the Divinity, svarū<\/font>pa<\/i>.
\nThere is someone or there is something that is other than the universe,
\ninexpressible, unimaginable, an ineffably infinite Godhead beyond anything that
\nour largest or subtlest conceptions of infinity can shadow. All this weft of
\nthings to which we give the   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 311<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

name of universe, all this immense sum of motion to which we can fix no limits
\nand vainly seek in its forms and movements for any stable reality, any status,
\nlevel and point of cosmic leverage, has been spun out, shaped, extended by this
\nhighest Infinite, founded upon this ineffable supracosmic Mystery. It is founded
\nupon a self-formulation which is itself unmanifest and unthinkable. All this
\nmass of becomings always changing and in motion, all these creatures,
\nexistences, things, breathing and living forms cannot contain him either in
\ntheir sum or in their separate existence. He is not in them; it is not in them
\nor by them that he lives, moves or has his being, \u2014 God is not the Becoming. It
\nis they that are in him, it is they that live and move in him and draw their
\ntruth from him; they are his becomings, he is their being.1<\/font><\/sup> In the unthinkable
\ntimeless and spaceless infinity of his existence he has extended this minor
\nphenomenon of a boundless universe in an endless space and time. <\/span> <\/p>\n

\nAnd even to say of him that all exists in him is not the whole truth of the
\nmatter, not the entirely real relation: for it is to speak of him with the idea
\nof space, and the Divine is spaceless and timeless. Space and time, immanence
\nand pervasion and exceeding are all of them terms and images of his
\nconsciousness. <\/p>\n

There is a Yoga of divine Power, me yoga aiśvarah<\/i>, by which <\/p>\n

the Supreme creates phenomena of himself in a spiritual, not a
\nmaterial, self-formulation of his own extended infinity, an extension of which
\nthe material is only an image. He sees himself as one with that, is identified
\nwith that and all it harbours. In that infinite self-seeing, which is not his
\nwhole seeing, \u2014 the pantheist’s identity of God and universe is a still more
\nlimited view, \u2014 he is at once one with all that is and yet exceeds it; but he is
\nother also than this self or extended infinity of spiritual being which contains
\nand exceeds the universe. All exists here in his world-conscious infinite, but
\nthat again is upheld as a self-conception by the supracosmic reality of the
\nGodhead which exceeds all our terms of world and being and consciousness.<\/span><\/p>\n

\n <\/p>\n

\n
\n1 <\/p>\n

matsth<\/i><\/font>ā<\/font><\/i>ni sarvabhūtāni na
\ncāham tesvavasthitah<\/i>. <\/p>\n

  
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 312<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nThis is the mystery of his being that he is supracosmic, yet not in any
\nexclusive sense extracosmic. For he pervades it all as its self; there is a
\nluminous uninvolved presence of the self-being of God,
\nmama ātmā<\/i>, which is in constant relation with the becoming and brings all
\nits existences into manifestation by his simple presence.2<\/font><\/sup> Therefore it is that
\nwe have these terms of Being and <\/p>\n

becoming, existence in itself, ātman<\/i>, and existences dependent
\nupon it, bhūtāni<\/i>, mutable beings and immutable being. But the highest
\ntruth of these two relations and the resolution of their antinomy must be found
\nin that which exceeds it; it is the supreme Godhead who manifests both
\ncontaining self and its contained phenomena by the power of his spiritual
\nconsciousness, yogamāyā<\/i>. And it is only through union with him in our spiritual
\nconsciousness that we can arrive at our real relations with his being. <\/span> <\/p>\n

\nMetaphysically stated, this is the intention of these verses of the Gita: but
\nthey rest founded not upon any intellectual speculation, but on spiritual
\nexperience; they synthetise because they arise globally from certain truths of
\nspiritual consciousness. When we attempt to put ourselves into conscious
\nrelations with whatever supreme or universal Being there exists concealed or
\nmanifest in the world, we arrive at a very various experience and one or other
\nvariant term of this experience is turned by different intellectual conceptions
\ninto their fundamental idea of existence. We have, to start with, the crude
\nexperience first of a Divine who is something quite different from and greater
\nthan ourselves, quite different from and greater than the universe in which we
\nlive; and so it is and no more so long as we live only in our phenomenal selves
\nand see around us only the phenomenal face of the world. For the highest truth
\nof the Supreme is supracosmic and all that is phenomenal seems a thing other
\nthan the infinity of the self-conscious spirit, seems an image of a lesser truth
\nif not an illusion. When we dwell in this difference only, we regard the Divine
\nas if extracosmic. That he is only in this sense that he is not, being
\nsupracosmic,
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n2 <\/p>\n

bhūtabhrn na ca bhūtastho mamātmā bhūtabhāvanah<\/i>. <\/p>\n

  
\n<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 313<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

contained in the cosmos and its creations, but not in the sense that they are
\noutside his being: for there is nothing outside the one Eternal and Real. We
\nrealise this first truth of the Godhead spiritually when we get the experience
\nthat we live and move and have our being in him alone, that however different
\nfrom him we may be, we depend on him for our existence and the universe itself
\nis only a phenomenon and movement in the Spirit.
\n<\/span> <\/p>\n

\nBut again we have the farther and more transcendent experience that our
\nself-existence is one with his self-existence. We perceive a one self of all and
\nof that we have the consciousness and the vision: we can no longer say or think
\nthat we are entirely different from him, but that there is self and there is
\nphenomenon of the self-existent; all is one in self, but all is variation in the
\nphenomenon. By an exclusive intensity of union with the self we may even come to
\nexperience the phenomenon as a thing dreamlike and unreal. But again by a double
\nintensity we may have too the double experience of a supreme self-existent
\noneness with him and yet of ourselves as living with him and in many relations
\nto him in a persistent form, an actual derivation of his being. The universe,
\nand our existence in the universe, becomes to us a constant and real form of the
\nself-aware existence of the Divine. In that lesser truth we have our relations
\nof difference between us and him and all these other living or inanimate powers
\nof the Eternal and our dealings with his cosmic self in the nature of the
\nuniverse. These relations are other than the supracosmic truth, they are
\nderivative creations of a certain power of consciousness of the spirit, and
\nbecause they are other and because they are creations the exclusive seekers of
\nthe supracosmic Absolute tax them with an unreality relative or complete. Yet
\nare they from him, they are existent forms derived from his being, not figments
\ncreated out of nothing. For it is ever itself and figures of itself and not
\nthings quite other than itself that the Spirit sees everywhere. Nor can we say
\nthat there is nothing at all in the supracosmic that corresponds to these
\nrelations. We cannot say that they are derivations of consciousness sprung from
\nthat source but  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 314<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nyet with nothing in the source which at all supports or justifies them, nothing
\nthat is the eternal reality and supernal principle of these forms of his being.
\n<\/span> <\/p>\n

\nAgain if we press in yet another way the difference between the self and the
\nforms of self, we may come to regard the Self as containing and immanent, we may
\nadmit the truth of omnipresent spirit, and yet the forms of spirit, the moulds
\nof its presence may affect us not only as something other than it, not only as
\ntransient, but as unreal images. We have the experience of the Spirit, the
\nDivine Being immutable and ever containing in his vision the mutabilities of the
\nuniverse; we have too the separate, the simultaneous or the coincident
\nexperience of the Divine immanent in ourselves and in all creatures. And yet the
\nuniverse may be to us only an empirical form of his and our consciousness, or
\nonly an image or a symbol of existence by which we have to construct our
\nsignificant relations with him and to grow gradually aware of him. But on the
\nother hand, we get another revealing spiritual experience in which we are forced
\nto see as the very Divine all things, not only that Spirit which dwells
\nimmutable in the universe and in its countless creatures, but all this inward
\nand outward becoming. All is then to us a divine Reality manifesting himself in
\nus and in the cosmos. If this experience is exclusive, we get the pantheistic
\nidentity, the One that is all: but the pantheistic vision is only a partial
\nseeing. This extended universe is not all that the Spirit is, there is an
\nEternal greater than it by which alone its existence is possible. Cosmos is not
\nthe Divine in all his utter reality, but a single self-expression, a true but
\nminor motion of his being. All these spiritual experiences, however different or
\nopposed at first sight, are yet reconcilable if we cease to press on one or
\nother exclusively and if we see this simple truth that the divine Reality is
\nsomething greater than the universal existence, but yet that all universal and
\nparticular things are that Divine and nothing else, \u2014 significative of him, we
\nmight say, and not entirely That in any part or sum of their appearance, but
\nstill they could not be significative of him if they were something else and not
\nterm and stuff of the   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 315<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

divine existence. That is the Real; but they are its expressive realities.3<\/font><\/sup> <\/p>\n

<\/span> <\/p>\n

\nThis is what is intended by the phrase, vā<\/font>sudevah<\/font> sarvam iti<\/i>; <\/p>\n

the Godhead is all that is universe and all that is in the universe and
\nall that is more than the universe. The Gita lays stress first on his
\nsupracosmic existence. For otherwise the mind would miss its highest goal and
\nremain turned towards the cosmic only or else attached to some partial
\nexperience of the Divine in the cosmos. It lays stress next on his universal
\nexistence in which all moves and acts. For that is the justification of the
\ncosmic effort and that is the vast spiritual self-awareness in which the Godhead
\nself-seen as the Time-Spirit does his universal works. Next it insists with a
\ncertain austere emphasis on the acceptance of the Godhead as the divine
\ninhabitant in the human body. For he is the Immanent in all existences, and if
\nthe indwelling divinity is not recognised, not only will the divine meaning of
\nindividual existence be missed, the urge to our supreme spiritual possibilities
\ndeprived of its greatest force, but the relations of soul with soul in humanity
\nwill be left petty, limited and egoistic. Finally, it insists at great length on
\nthe divine manifestation in all things in the universe and affirms the
\nderivation of all that is from the nature, power and light of the one Godhead.
\nFor that seeing too is essential to the God-knowledge; on it is founded the
\nintegral turn of the whole being and the whole nature Godwards, the acceptance
\nby man of the works of the divine Power in the world and the possibility of
\nremoulding his mentality and will into the type of the God-action, transcendent
\nin initiation, cosmic in motive, transmitted through the individual, the Jiva.
\n<\/span> <\/p>\n

\nThe supreme Godhead, the Self immutable behind the cosmic consciousness, the
\nindividual Divinity in the human being
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n3 Even if in the mind we feel them to be comparatively unreal in face of the
\nabsolutely Real. Shankara’s Mayavada apart from its logical scaffolding comes
\nwhen reduced to terms of spiritual experience to no more than an exaggerated
\nexpression of this relative unreality. Beyond mind the difficulty disappears,
\nfor there it never existed. The separate experiences that lie behind the
\ndifferences of religious sects and schools of philosophy or Yoga, transmuted,
\nshed their divergent mental sequences, are harmonised and, when exalted to their
\nhighest common intensity, unified in the supramental infinite.  
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 316<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nand the Divine secretly conscious or partially manifested in cosmic Nature and
\nall her works and creatures, are then one reality, one Godhead. But the truths
\nthat we can put forward the most confidently of one, are reversed or they alter
\ntheir sense when we try to apply them to the other poises of the one Being. Thus
\nthe Divine is always the Lord, Ishwara; but we cannot therefore crudely apply
\nthe idea of his essential lordship and mastery in exactly the same way without
\nchange in all four fields. As the Divine manifest in cosmic Nature he acts in
\nclose identity with Nature. He is himself then Nature, so to speak, but with a
\nspirit within her workings which foresees and forewills, understands and
\nenforces, compels the action, overrules in the result. As the one silent self of
\nall he is the non-doer, and Nature alone is the doer. He leaves all these works
\nto be done by her according <\/p>\n

to the law of our being, svabhāvas tu pravartate<\/i>, and yet he is
\nstill the lord, prabhu vibhu<\/i>, because he views and upholds our action and
\nenables Nature to work by his silent sanction. He by his immobility transmits
\nthe power of the supreme Godhead through the compulsion of his pervading
\nmotionless Presence and supports its workings by the equal regard of his witness
\nSelf in all things. As the supreme supracosmic Godhead he originates all, but is
\nabove all; he compels all to manifest, but does not lose himself in what he
\ncreates or attach himself to the works of his Nature. His is the free presiding
\nWill of being that is antecedent to all the necessities of the natural action.
\nIn the individual he is during the ignorance the secret Godhead in us who
\ncompels all to revolve on the machine of Nature on which the ego is carried
\nround as part of the machinery, at once a clog and a convenience. But since all
\nthe Divine is within each being, we can rise above this relation by transcending
\nthe ignorance. For we can identify ourselves with the one Self supporter of all
\nthings and become the witness and non-doer. Or else we can put our individual
\nbeing into the human soul’s right relation with the supreme Godhead within us
\nand make it in its parts of nature the immediate cause and instrument,
\nnimitta<\/i>, and in its spiritual self and person a high participant in the
\nsupreme, free and unattached mastery of that inner Numen. This is a thing we
\nhave to see clearly in   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 317<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

the Gita; we have to allow for this variation of the sense of the same truth
\naccording to the nodus of relation from which its application comes into force.
\nOtherwise we shall see mere contradiction and inconsistency where none exists or
\nbe baffled like Arjuna by what seems to us a riddling utterance. <\/span> <\/p>\n

\nThus the Gita begins by affirming that the Supreme contains <\/p>\n

all things in himself, but is not in any, matsthā<\/font>ni sarva-bhūtāni<\/i>, "all
\nare situated in Me, not I in them," and yet it proceeds immediately to say, "and
\nyet all existences are not situated in Me, my self is the bearer of all
\nexistences and it is not situated in existences." And yet again it insists with
\nan apparent self-contradiction that the Divine has lodged himself, has taken up
\nhis abode in the human body, mā<\/font>nusī<\/font>m tanum
\nāś<\/font>ritam<\/i>, and that  .i ˙ <\/p>\n

the recognition of this truth is necessary for the soul’s release by
\nthe integral way of works and love and knowledge. These statements are only in
\nappearance inconsistent with each other. It is as the supracosmic Godhead that
\nhe is not in existences, nor even they in him; for the distinction we make
\nbetween Being and becoming applies only to the manifestation in the phenomenal
\nuniverse. In the supracosmic existence all is eternal Being and all, if there
\ntoo there is any multiplicity, are eternal beings; nor can the spatial idea of
\nindwelling come in, since a supracosmic absolute being is not affected by the
\nconcepts of time and space which are created here by the Lord’s Yogamaya. There
\na spiritual, not a spatial or temporal coexistence, a spiritual identity and
\ncoincidence must be the foundation. But on the other hand in the cosmic
\nmanifestation there is an extension of universe in space and time by the supreme
\nunmanifest supracosmic Being, and in that extension he appears first as a self
\nwho supports all these <\/p>\n

existences; bhūta-bhrt<\/i>, he bears them in his all-pervading self <\/p>\n

existence. And, even, through this omnipresent self the supreme Self too, the
\nParamatman, can be said to bear the universe; he is its invisible spiritual
\nfoundation and the hidden spiritual cause of the becoming of all existences. He
\nbears the universe as the secret spirit in us bears our thoughts, works,
\nmovements. He seems to pervade and to contain mind, life and body, to support
\nthem by his presence: but this pervasion is itself an act  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 318<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nof consciousness, not material; the body itself is only a constant act of
\nconsciousness of the spirit.
\n<\/span> <\/p>\n

\nThis divine Self contains all existences; all are situated in him, not
\nmaterially in essence, but in that extended spiritual conception of self-being
\nof which our too rigid notion of a material and etheric space is only a
\nrendering in the terms of the physical mind and senses. In reality all even here
\nis spiritual coexistence, identity and coincidence; but that is a fundamental
\ntruth which we cannot apply until we get back to the supreme consciousness. Till
\nthen such an idea would only be an intellectual concept to which nothing
\ncorresponds in our practical experience. We have to say, then, using these terms
\nof relation in space and time, that the universe and all its beings exist in the
\ndivine Self-existent as everything else exists in the spatial primacy of ether.
\n"It is as the great, the all-pervading aerial principle dwells in the etheric
\nthat all existences dwell in Me, that is how you have to conceive of it," says
\nthe Teacher here to Arjuna. The universal existence is all-pervading and
\ninfinite and the Self-existent too is all-pervading and infinite; but the
\nself-existent infinity is stable, static, immutable, the universal is an
\nall-pervading movement, sarvatragah<\/i>. The Self is one, not <\/p>\n

many; but the universal expresses itself as all existence and is, as it seems,
\nthe sum of all existences. One is Being; the other is Power of Being which moves
\nand creates and acts in the existence of the fundamental, supporting, immutable
\nSpirit. The Self does not dwell in all these existences or in any of them; that
\nis to say, he is not contained by any, \u2014 just as the ether here is not contained
\nin any form, though all forms are derived ultimately from the ether. Nor is he
\ncontained in or constituted by all existences together \u2014 any more than the ether
\nis contained in the mobile extension of the aerial principle or is constituted
\nby the sum of its forms or its forces. But still in the movement also is the
\nDivine; he dwells in the many as the Lord in each being. Both these relations
\nare true of him at one and the same time. The one is a relation of
\nself-existence to the universal movement; the other, the immanence, is a
\nrelation of the universal existence to its own forms. The one is a truth of
\nbeing in its all-containing   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 319<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

immutability, self-existent: the other is a truth of Power of the same being
\nmanifest in the government and information of its own self-veiling and
\nself-revealing movements. <\/span> <\/p>\n

\nThe Supreme from above cosmic existence leans, it is here
\nsaid, or presses down upon his Nature to loose from it in an eternal cyclic
\nrecurrence all that it contains in it, all that was once manifest and has become
\nlatent. All existences act in the universe in subjection to this impelling
\nmovement and to the laws of manifested being by which is expressed in cosmic
\nharmonies the phenomenon of the divine All-existence. The Jiva follows the cycle
\nof its becoming in the action of this divine Nature, prakrTim māmikām, svām
\nprakrTim<\/i>, the "own nature" of the <\/p>\n

Divine. It becomes in the turns of her progression this or that
\npersonality; it follows always the curve of its own law of being as a
\nmanifestation of the divine Nature, whether in her higher and direct or her
\nlower and derived movement, whether in ignorance or in knowledge; it returns out
\nof her action into her immobility and silence in the lapse of the cycle.
\nIgnorant, it is subject to her
\ncyclic whirl, not master of itself, but dominated by her, avaśah prakrter vaśāt<\/i>; only by return to the divine consciousness can <\/p>\n

it attain to mastery and freedom. The Divine too follows the cycle, not as
\nsubject to it, but as its informing Spirit and guide, not with his whole being
\ninvolved in it, but with his power of being accompanying and shaping it. He is
\nthe presiding control of his own action of Nature, adhyaksa<\/i>, \u2014 not a
\nspirit born in <\/p>\n

her, but the creative spirit who causes her to produce all that appears in the
\nmanifestation. If in his power he accompanies her and causes all her workings,
\nhe is outside it too, as if One seated above her universal action in the
\nsupracosmic mastery, not attached to her by any involving and mastering desire
\nand not therefore bound by her works, because he infinitely exceeds them and
\nprecedes them, is the same before, during and after all their procession in the
\ncycles of Time. All their mutations make no difference to his immutable being.
\nThe silent self that pervades and supports the cosmos is not affected by its
\nchanges because, though supporting, it does not participate in them. This
\ngreatest supreme supracosmic Self also is not affected because it  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 320<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nexceeds and eternally transcends them. <\/span> <\/p>\n

\nBut also since this action is the action of the divine Nature, <\/p>\n

svā<\/font> prakrtih<\/font><\/i>, and the divine Nature can never be separate from
\n the Divine, in everything she creates the Godhead must be immanent.
\nThat is a relation which is not the whole truth of his being, but neither is it
\na truth which we can at all afford to ignore. He is lodged in the human body.
\nThose who ignore his presence, who despise because of its masks the divinity in
\nthe human form, are bewildered and befooled by the appearances of Nature and
\nthey cannot realise that there is the secret Godhead within, whether conscious
\nin humanity as in the Avatar or veiled by his Maya. Those who are great-souled,
\nwho are not shut up in their idea of ego, who open themselves to the indwelling
\nDivinity, know that the secret spirit in man which appears here bounded by the
\nlimited human nature, is the same ineffable splendour which we worship beyond as
\nthe supreme Godhead. They become aware of the highest status of him in which he
\nis master and lord of all existences and yet see that in each existence he is
\nstill the supreme Deity and the indwelling Godhead. All the rest is a
\nself-limitation for the manifesting of the variations of Nature in the cosmos.
\nThey see too that as it is his Nature which has become all that is in the
\nuniverse, everything here is in its inner fact nothing but one Divine, all is
\nVasudeva, and they worship him not only as the supreme Godhead beyond, but here
\nin the world, in his oneness and in every separate being. They see this truth
\nand in this truth they live and act; him they adore, live, serve both as the
\nTranscendent of things and as God in the world and as the Godhead in all that
\nis, serve him with works of sacrifice, seek him out by knowledge, see nothing
\nelse but him everywhere and lift their whole being to him both in its self and
\nin all its inward and outward nature. This they know to be the large and perfect
\nway; for it is the way of the whole truth of the one supreme and universal and
\nindividual Godhead.4<\/font><\/sup>
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n4 Gita, IX. 4-11, 13-15, 34.   <\/font><\/span><\/p>\n

\n\t\t\tPage – 321<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

V   The Divine Truth and Way   THE GITA then proceeds to unveil the supreme and integral secret, the one thought and truth in…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47],"tags":[],"class_list":["post-2231","post","type-post","status-publish","format-standard","hentry","category-19-essays-on-the-gita","wpcat-47-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2231","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2231"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2231\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2231"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2231"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2231"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}