{"id":2245,"date":"2013-07-13T01:40:21","date_gmt":"2013-07-13T01:40:21","guid":{"rendered":"http:\/\/localhost\/?p=2245"},"modified":"2013-07-13T01:40:21","modified_gmt":"2013-07-13T01:40:21","slug":"36-the-way-and-the-bhakta-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\/36-the-way-and-the-bhakta-vol-19-essays-on-the-gita","title":{"rendered":"-36_The Way and the Bhakta.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n  <\/p>\n

\n
\n The Way and the Bhakta <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n
\n I<\/font>N THE<\/b> eleventh chapter of the Gita the original
\n\tobject of the teaching has been achieved and brought up to a certain
\n\tcompleteness. The command to divine action done for the sake of the world
\n\tand in union with the Spirit who dwells in it and in all its creatures and
\n\tin whom all its working takes place, has been given and accepted by the
\n\tVibhuti. The disciple has been led away from the old poise of the normal man and
\nthe standards, motives, outlook, egoistic consciousness of his ignorance, away from all that had finally failed him in the hour
\nof his spiritual crisis. The very action which on that standing he had rejected, the terrible function, the appalling labour, he
\nhas now been brought to admit and accept on a new inner basis. A reconciling greater knowledge, a diviner consciousness,
\na high impersonal motive, a spiritual standard of oneness with the will of the Divine acting on the world from the fountain
\nlight and with the motive power of the spiritual nature, \u2014 this is the new inner principle of works which is to transform the
\nold ignorant action. A knowledge which embraces oneness with the Divine and arrives through the Divine at conscious oneness
\nwith all things and beings, a will emptied of egoism and acting only by the command and as an instrumentation of the secret
\nMaster of works, a divine love whose one aspiration is towards a close intimacy with the supreme Soul of all existence, accomplished by the unity of these three perfected powers an inner all-comprehending unity with the transcendent and universal
\nSpirit and Nature and all creatures are the foundation offered for his activities to the liberated man. For from that foundation
\nthe soul in him can suffer the instrumental nature to act in safety; he is lifted above all cause of stumbling, delivered from egoism
\nand its limitations, rescued from all fear of sin and evil and consequence, exalted out of that bondage to the outward nature
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 396<\/font><\/span><\/p>\n

\n

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

\nand the limited action which is the knot of the Ignorance. He can act in the power of the Light, no longer in twilight or darkness,
\nand a divine sanction upholds every step of his conduct. The difficulty which had been raised by the antinomy between the
\nfreedom of the Spirit and the bondage of the soul in Nature, has been solved by a luminous reconciliation of Spirit with Nature.
\nThat antinomy exists for the mind in the ignorance; it ceases to exist for the spirit in its knowledge.
\n<\/span> <\/p>\n

\nBut there is something more to be said in order to bring out all the meaning of the great spiritual change. The twelfth
\nchapter leads up to this remaining knowledge and the last six that follow develop it to a grand final conclusion. This thing
\nthat remains still to be said turns upon the difference between the current Vedantic view of spiritual liberation and the larger
\ncomprehensive freedom which the teaching of the Gita opens to the spirit. There is now a pointed return to that difference. The
\ncurrent Vedantic way led through the door of an austere and exclusive knowledge. The Yoga, the oneness which it recognised
\nas the means and the absorbing essence of the spiritual release, was a Yoga of pure knowledge and a still oneness with a supreme
\nImmutable, an absolute Indefinable, \u2014 the unmanifested Brahman, infinite, silent, intangible, aloof, far above all this universe
\nof relations. In the way proposed by the Gita knowledge is indeed the indispensable foundation, but an integral knowledge.
\nImpersonal integral works are the first indispensable means; but a deep and large love and adoration, to which a relationless
\nUnmanifest, an aloof and immovable Brahman can return no answer, since these things ask for a relation and an intimate
\npersonal closeness, are the strongest and highest power for release and spiritual perfection and the immortal Ananda. The
\nGodhead with whom the soul of man has to enter into this closest oneness, is indeed in his supreme status a transcendent
\nUnthinkable too great for any manifestation, Parabrahman; but he is at the same time the living supreme Soul of all things. He
\nis the supreme Lord, the Master of works and universal nature. He at once exceeds and inhabits as its self the soul and mind and
\nbody of the creature. He is Purushottama, Parameshwara and   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 397<\/font><\/span><\/p>\n

\n

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

\n

Paramatman and in all these equal aspects the same single and eternal Godhead. It is an awakening to this integral reconciling
\nknowledge that is the wide gate to the utter release of the soul and an unimaginable perfection of the nature. It is this Godhead
\nin the unity of all his aspects to whom our works and our adoration and our knowledge have to be directed as a constant inner
\nsacrifice. It is this supreme soul, Purushottama, transcendent of the universe, but also its containing spirit, inhabitant and possessor, even as it is mightily figured in the vision of Kurukshetra, into whom the liberated spirit has to enter once it has reached
\nto the vision and knowledge of him in all the principles and powers of his existence, once it is able to grasp and enjoy his
\n <\/i>multitudinous oneness, j\u00f1ātum drastum tattvena pravestum ca<\/i>.
\nThe liberation of the Gita is not a self-oblivious abolition of <\/p>\n

the soul’s personal being in the absorption of the One, sā<\/font>yujya<\/i> mukti<\/i>; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy <\/p>\n

of consciousness and identity of bliss, sāyujya<\/i>, \u2014 for one object <\/p>\n

of this Yoga is to become Brahman, brahmabhūta<\/i>. There is an eternal ecstatic dwelling in the highest existence of the Supreme, <\/p>\n

sālokya<\/i>, \u2014 for it is said, “Thou shalt dwell in me,”
\nnivasisyasi<\/i> <\/p>\n

mayyeva<\/i>. There is an eternal love and adoration in a uniting
\nnearness, there is an embrace of the liberated spirit by its divine
\nLover and the enveloping Self of its infinitudes, sā<\/font>mī<\/font>pya<\/i>. There is an identity of the soul’s liberated nature with the divine nature, <\/p>\n

sādrśya mukti<\/i>, \u2014 for the perfection of the free spirit is to become <\/p>\n

even as the Divine, madbhāvam āgatah<\/i>, and to be one with him <\/p>\n

in the law of its being and the law of its works and nature, <\/p>\n

sādharmyam āgatah<\/i>. The orthodox Yoga of knowledge aims at <\/p>\n

a fathomless immergence in the one infinite existence, sāyujya<\/i>; it
\nlooks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the <\/p>\n

greater release, sālokya<\/i>, sāmīpya<\/i>. The Yoga of works leads to <\/p>\n

oneness in power of being and nature, sādrśya<\/i>. But the Gita
\nenvelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.
\n<\/span> <\/p>\n

\nArjuna is made to raise the question of this difference. It  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 398<\/font><\/span><\/p>\n

\n

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

\nmust be remembered that the distinction between the impersonal immutable Akshara Purusha and the supreme Soul that is
\nat once impersonality and divine Person and much more than either \u2014 that this capital distinction implied in the later chapters
\nand in the divine “I” of which Krishna has constantly spoken, <\/p>\n

aham<\/i>, mām<\/i>, has as yet not been quite expressly and definitely drawn. We have been throughout anticipating it in order to
\nunderstand from the beginning the full significance of the Gita’s message and not have to go back again, as we would otherwise
\nbe obliged, over the same ground newly seen and prospected in the light of this greater truth. Arjuna has been enjoined first to
\nsink his separate personality in the calm impersonality of the one eternal and immutable self, a teaching which agreed well
\nwith his previous notions and offered no difficulties. But now he is confronted with the vision of this greatest transcendent,
\nthis widest universal Godhead and commanded to seek oneness with him by knowledge and works and adoration. Therefore he
\nasks the better to have a doubt cleared which might otherwise have arisen, “Those devotees who thus by a constant union <\/p>\n

seek after thee, tvām<\/i>, and those who seek after the unmanifest Immutable, which of these have the greater knowledge of Yoga?” This recalls the distinction made in the beginning by <\/p>\n

such phrases as “in the self, then in me,” ātmani atho mayi<\/i>: <\/p>\n

Arjuna points the distinction, tvām<\/i>, aksaram avyaktam<\/i>. Thou, he
\nsays in substance, art the supreme Source and Origin of all beings, a Presence
\nimmanent in all things, a Power pervading the universe with thy forms, a Person
\nmanifest in thy Vibhutis,
\nmanifest in creatures, manifest in Nature, seated as the Lord of works in the world and in our hearts by thy mighty world-Yoga.
\nAs such I have to know, adore, unite myself with thee in all my being, consciousness, thoughts, feelings and actions,
\nsatata-yukta<\/i>. But what then of this Immutable who never manifests, never puts on any form, stands back and apart from all action,
\nenters into no relation with the universe or with anything in it, is eternally silent and one and impersonal and immobile? This
\neternal Self is the greater Principle according to all current notions and the Godhead in the manifestation is an inferior figure:
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 399<\/font><\/span><\/p>\n

\n

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

\n

the unmanifest and not the manifest is the eternal Spirit. How then does the union which admits the manifestation, admits the
\nlesser thing, come yet to be the greater Yoga-knowledge? <\/span> <\/p>\n

\nTo this question Krishna replies with an emphatic decisiveness. “Those who found their mind in Me and by constant union, possessed of a supreme faith, seek after Me, I hold to be
\nthe most perfectly in union of Yoga.” The supreme faith is that which sees God in all and to its eye the manifestation and the
\nnon-manifestation are one Godhead. The perfect union is that which meets the Divine at every moment, in every action and
\nwith all the integrality of the nature. But those also who seek by a hard ascent after the indefinable unmanifest Immutable alone,
\narrive, says the Godhead, to Me. For they are not mistaken in their aim, but they follow a more difficult and a less complete
\nand perfect path. At the easiest, to reach the unmanifest Absolute they have to climb through the manifest Immutable here. This
\nmanifest Immutable is my own all-pervading impersonality and silence; vast, unthinkable, immobile, constant, omnipresent, it
\nsupports the action of personality but does not share in it. It offers no hold to the mind; it can only be gained by a motionless
\nspiritual impersonality and silence and those who follow after it alone have to restrain altogether and even draw in completely
\nthe action of the mind and senses. But still by the equality of their understanding and by their seeing of one self in all things
\nand by their tranquil benignancy of silent will for the good of all existences they too meet me in all objects and creatures. No less
\nthan those who unite themselves with the Divine in all ways of <\/p>\n

their existence, sarva-bhāvena<\/i>, and enter largely and fully into the unthinkable living fountainhead of universal things, divyam<\/i> <\/p>\n

purus<\/font>am acintya-rūpam<\/i>, these seekers too who climb through <\/p>\n

this more difficult exclusive oneness towards a relationless unmanifest Absolute find in the end the same Eternal. But this is a
\nless direct and more arduous way; it is not the full and natural movement of the spiritualised human nature.
\n<\/span> <\/p>\n

\nAnd it must not be thought that because it is more arduous, therefore it is a higher and more effective process. The easier
\nway of the Gita leads more rapidly, naturally and normally to  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 400<\/font><\/span><\/p>\n

\n

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

\nthe same absolute liberation. For its acceptance of the divine Person does not imply any attachment to the mental and sensuous limitations of embodied Nature. On the contrary it brings a swift and effectual unchaining from the phenomenal bondage
\nof death and birth. The Yogin of exclusive knowledge imposes on himself a painful struggle with the manifold demands of his
\nnature; he denies them even their highest satisfaction and cuts away from him even the upward impulses of his spirit whenever
\nthey imply relations or fall short of a negating absolute. The living way of the Gita on the contrary finds out the most intense
\nupward trend of all our being and by turning it Godwards uses knowledge, will, feeling and the instinct for perfection as so
\nmany puissant wings of a mounting liberation. The unmanifest Brahman in its indefinable unity is a thing to which embodied
\nsouls can only arrive and that hardly by a constant mortification, a suffering of all the repressed members, a stern difficulty <\/p>\n

and anguish of the nature, duhkham avāpyate<\/i>, kleśo ‘dhikataras<\/i> <\/p>\n

tesām<\/i>. The indefinable Oneness accepts all that climb to it, but
\noffers no help of relation and gives no foothold to the climber. All has to be done by a severe austerity and a stern and lonely
\nindividual effort. How different is it for those who seek after the Purushottama in the way of the Gita! When they meditate
\non him with a Yoga which sees none else, because it sees all to be Vasudeva, he meets them at every point, in every movement,
\nat all times, with innumerable forms and faces, holds up the lamp of knowledge within and floods with its divine and happy
\nlustre the whole of existence. Illumined, they discern the supreme Spirit in every form and face, arrive at once through all Nature
\nto the Lord of Nature, arrive through all beings to the Soul of all being, arrive through themselves to the Self of all that they
\nare; incontinently they break through a hundred opening issues at once into that from which everything has its origin. The other
\nmethod of a difficult relationless stillness tries to get away from all action even though that is impossible to embodied creatures.
\nHere the actions are all given up to the supreme Master of action and he as the supreme Will meets the will of sacrifice, takes from
\nit its burden and assumes to himself the charge of the works of   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 401<\/font><\/span><\/p>\n

\n

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

\n

the divine Nature in us. And when too in the high passion of love the devotee of the Lover and Friend of man and of all creatures
\ncasts upon him all his heart of consciousness and yearning of delight, then swiftly the Supreme comes to him as the saviour
\nand deliverer and exalts him by a happy embrace of his mind and heart and body out of the waves of the sea of death in this
\nmortal nature into the secure bosom of the Eternal. <\/span> <\/p>\n

\nThis then is the swiftest, largest and greatest way. On me,
\nsays the Godhead to the soul of man, repose all thy mind and lodge all thy understanding in me: I will lift them up bathed in
\nthe supernal blaze of the divine love and will and knowledge to myself from whom these things flow. Doubt not that thou
\nshalt dwell in me above this mortal existence. The chain of the limiting earthly nature cannot hold the immortal spirit exalted
\nby the passion, the power and the light of the eternal love, will and knowledge. No doubt, on this way too there are difficulties;
\nfor there is the lower nature with its fierce or dull downward gravitation which resists and battles against the motion of ascent
\nand clogs the wings of the exaltation and the upward rapture. The divine consciousness even when it has been found at first in
\na wonder of great moments or in calm and splendid durations, cannot at once be altogether held or called back at will; there is
\nfelt often an inability to keep the personal consciousness fixed steadily in the Divine; there are nights of long exile from the
\nLight, there are hours or moments of revolt, doubt or failure. But still by the practice of union and by constant repetition of
\nthe experience, that highest spirit grows upon the being and takes permanent possession of the nature. Is this also found too
\ndifficult because of the power and persistence of the outward-going movement of the mind? Then the way is simple, to do
\nall actions for the sake of the Lord of the action, so that every outward-going movement of the mind shall be associated with
\nthe inner spiritual truth of the being and called back even in the very movement to the eternal reality and connected with its
\nsource. Then the presence of the Purushottama will grow upon the natural man till he is filled with it and becomes a godhead
\nand a spirit; all life will become a constant remembering of God   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 402<\/font><\/span><\/p>\n

\n

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

\nand perfection too will grow and the unity of the whole existence of the human soul with the supreme Existence.
\n<\/span> <\/p>\n

\nBut it may be that even this constant remembering of God and
\nlifting up of our works to him is felt to be beyond the power of the limited
\nmind, because in its forgetfulness it turns to the act and its outward object
\nand will not remember to look within and lay our every movement on the divine
\naltar of the Spirit. Then the way is to control the lower self in the act and do
\nworks without desire of the fruit. All fruit has to be renounced, to be given up
\nto the Power that directs the work, and yet the work has to be done that is
\nimposed by It on the nature. For by this means the obstacle steadily diminishes
\nand easily disappears; the mind
\nis left free to remember the Lord and to fix itself in the liberty of the divine consciousness. And here the Gita gives an ascending
\nscale of potencies and assigns the palm of excellence to this Yoga <\/p>\n

of desireless action. Abhyā<\/font>sa<\/i>, practice of a method, repetition of an effort and experience is a great and powerful thing; but better
\nthan this is knowledge, the successful and luminous turning of the thought to the Truth behind things. This thought-knowledge
\ntoo is excelled by a silent complete concentration on the Truth so that the consciousness shall eventually live in it and be always
\none with it. But more powerful still is the giving up of the fruit of one’s works, because that immediately destroys all causes
\nof disturbance and brings and preserves automatically an inner calm and peace, and calm and peace are the foundation on
\nwhich all else becomes perfect and secure in possession by the tranquil spirit. Then the consciousness can be at ease, happily
\nfix itself in the Divine and rise undisturbed to perfection. Then too knowledge, will and devotion can lift their pinnacles from a
\nfirm soil of solid calm into the ether of Eternity. <\/span> <\/p>\n

\nWhat then will be the divine nature, what will be the greater
\nstate of consciousness and being of the bhakta who has followed this way and turned to the adoration of the Eternal? The Gita in
\na number of verses rings the changes on its first insistent demand, on equality, on desirelessness, on freedom of spirit. This is to be
\nthe base always, \u2014 and that was why so much stress was laid on it in the beginning. And in that equality bhakti, the love and
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 403<\/font><\/span><\/p>\n

\n

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

\n

adoration of the Purushottama must rear the spirit towards some greatest highest
\nperfection of which this calm equality will be the wide foundation. Several
\nformulas of this fundamental equal consciousness are given here. First, an
\nabsence of egoism, of I-ness and my-ness, nirmamo nirahankārah<\/i>. The bhakta of the
\nPurushottama is one who has a universal heart and mind which has broken down all the narrow walls of the ego. A universal
\nlove dwells in his heart, a universal compassion flows from it like an encompassing sea. He will have friendship and pity for
\nall beings and hate for no living thing: for he is patient, longsuffering, enduring, a well of forgiveness. A desireless content
\nis his, a tranquil equality to pleasure and pain, suffering and happiness, the steadfast control of self and the firm unshakable
\nwill and resolution of the Yogin and a love and devotion which gives up the whole mind and reason to the Lord, to the Master
\nof his consciousness and knowledge. Or, simply, he will be one who is freed from the troubled agitated lower nature and from
\nits waves of joy and fear and anxiety and resentment and desire, a spirit of calm by whom the world is not afflicted or troubled,
\nnor is he afflicted or troubled by the world, a soul of peace with whom all are at peace.
\n<\/span> <\/p>\n

\nOr he will be one who has given up all desire and action to the Master of his being, one pure and still, indifferent to
\nwhatever comes, not pained or afflicted by any result or happening, one who has flung away from him all egoistic, personal
\nand mental initiative whether of the inner or the outer act, one who lets the divine will and divine knowledge flow through
\nhim undeflected by his own resolves, preferences and desires, and yet for that very reason is swift and skilful in all action of
\nhis nature, because this flawless unity with the supreme will, this pure instrumentation is the condition of the greatest skill in
\nworks. Again, he will be one who neither desires the pleasant and rejoices at its touch nor abhors the unpleasant and sorrows at
\nits burden. He has abolished the distinction between fortunate and unfortunate happenings, because his devotion receives all
\nthings equally as good from the hands of his eternal Lover and Master. The God-lover dear to God is a soul of wide equality,
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 404<\/font><\/span><\/p>\n

\n

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

\nequal to friend and enemy, equal to honour and insult, pleasure and pain, praise and blame, grief and happiness, heat and cold,
\nto all that troubles with opposite affections the normal nature. He will have no attachment to person or thing, place or home;
\nhe will be content and well-satisfied with whatever surroundings, whatever relation men adopt to him, whatever station or
\nfortune. He will keep a mind firm in all things, because it is constantly seated in the highest self and fixed for ever on the one
\ndivine object of his love and adoration. Equality, desirelessness and freedom from the lower egoistic nature and its claims are
\nalways the one perfect foundation demanded by the Gita for the great liberation. There is to the end an emphatic repetition
\nof its first fundamental teaching and original desideratum, the calm soul of knowledge that sees the one self in all things, the
\ntranquil egoless equality that results from this knowledge, the desireless action offered in that equality to the Master of works,
\nthe surrender of the whole mental nature of man into the hands of the mightier indwelling spirit. And the crown of this equality
\nis love founded on knowledge, fulfilled in instrumental action, extended to all things and beings, a vast absorbing and
\nall-containing love for the divine Self who is Creator and Master of <\/p>\n

the universe, suhrdam sarva-bhūtānām sarva-loka-maheśvaram<\/i>. <\/span> <\/p>\n

\nThis is the foundation, the condition, the means by which
\nthe supreme spiritual perfection is to be won, and those who have it in any way are all dear to me, says the Godhead,
\nbhaktimān me priyah<\/i>. But exceedingly dear, atīva me priyā<\/font>h<\/i>, are those <\/p>\n

souls nearest to the Godhead whose love of me is completed by
\nthe still wider and greatest perfection of which I have just shown to you the way and the process. These are the bhaktas who make
\nthe Purushottama their one supreme aim and follow out with a perfect faith and exactitude the immortalising Dharma described
\nin this teaching. Dharma in the language of the Gita means the innate law of the being and its works and an action proceeding <\/p>\n

from and determined by the inner nature, svabhāva-niyatam<\/i> karma<\/i>. In the lower ignorant consciousness of mind, life and
\nbody there are many dharmas, many rules, many standards and laws because there are many varying determinations and types
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 405<\/font><\/span><\/p>\n

\n

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

\n

of the mental, vital and physical nature. The immortal Dharma is one; it is that of the highest spiritual divine consciousness <\/p>\n

and its powers, parā prakrtih<\/i>. It is beyond the three gunas, <\/i>
\n and to reach it all these lower dharmas have to be abandoned, <\/p>\n

sarva-dharman parityajya.<\/i> Alone in their place the one liberating
\nunifying consciousness and power of the Eternal has to become the infinite source of our action, its mould, determinant and
\nexemplar. To rise out of our lower personal egoism, to enter into the impersonal and equal calm of the immutable eternal
\nall-pervading Akshara Purusha, to aspire from that calm by a perfect self-surrender of all one’s nature and existence to that
\nwhich is other and higher than the Akshara, is the first necessity of this Yoga. In the strength of that aspiration one can rise to the
\nimmortal Dharma. There, made one in being, consciousness and divine bliss with the greatest Uttama Purusha, made one with <\/p>\n

his supreme dynamic nature-force, svā<\/font> prakrtih<\/i>, the liberated
\n spirit can know infinitely, love illimitably, act unfalteringly in the
\nauthentic power of a highest immortality and a perfect freedom. The rest of the Gita is written to throw a fuller light on this
\nimmortal Dharma.<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 406<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XII   The Way and the Bhakta   IN THE eleventh chapter of the Gita the original object of the teaching has been achieved and…<\/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-2245","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\/2245","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=2245"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2245\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2245"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2245"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2245"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}