{"id":3188,"date":"2013-07-13T01:46:33","date_gmt":"2013-07-13T01:46:33","guid":{"rendered":"http:\/\/localhost\/?p=3188"},"modified":"2013-07-13T01:46:33","modified_gmt":"2013-07-13T01:46:33","slug":"13-the-dharma-of-the-gita-vol-writings-in-bengali-translation","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/writings-in-bengali-translation\/13-the-dharma-of-the-gita-vol-writings-in-bengali-translation","title":{"rendered":"-13_The Dharma of the Gita.htm"},"content":{"rendered":"
\n\n\n
\n


\nVI. THE GITA<\/font>
\n<\/font><\/b><\/p>\n

\n\n\n
\n
\n<\/td>\n<\/tr>\n<\/table><\/div>\n

\nThe Dharma of the Gita <\/font><\/p>\n

<\/b><\/p>\n

\n <\/p>\n

\nThis question may arise in the minds of those who have
\ncarefully studied the Gita, that though Sri Krishna has
\nrepeatedly used the word ‘Yoga’ and described the state of
\nbeing in yoga, union, yet this is quite unlike what ordinary
\npeople understand as ‘Yoga’. Sri Krishna has at places
\npraised asceticism and indicated too that the highest liberation can come through the adoration of the Impersonal
\nDivine. But dismissing the subject in a few words. He has
\nexplained to Arjuna in the finest portions of the Gita the
\n‘majesty of the inner renunciation and the various ways of
\nattaining to the supreme state" through faith and self-surrender to Vasudeya. There is a brief description of Raja-
\nyoga in the sixth chapter but the Gita cannot properly be
\ncalled a treatise on Raja-yoga. Equality, detachment. renunciation of the fruits of work, complete self-surrender to <\/font><\/p>\n

\nKrishna desireless work, freedom from the bondage of the
\nthree essential modes of Nature and pursuit of one’s own  law of works: these are the fundamental truths of the Gita. The
\nLord has glorified these precepts as the highest knowledge
\nand the most secret mystery. <\/font><\/p>\n

\nIt is our belief that the Gita will become the universally
\nacknowledged Scripture of the future religion. But the real
\nmeaning of the Gita has not been understood by all. Even
\nthe great scholars and the most intelligent writers with the
\nkeenest minds are unable to seize its profound significance.
\nOn the one hand, the commentators with a leaning towards
\nliberation have shown the grandeur of the Monism and
\nasceticism in the Gita; on the other hand, Bankimchandra,
\nwell-versed in Western philosophy, finding in the Gita the <\/font><\/p>\n

\nPage-77<\/font><\/p>\n

\n

\ncounsel to carry out heroically one’s duty, tried to inculcate
\nthis meaning into the minds of youth. Asceticism is, no
\ndoubt, the best dharma but very few people can practise it. A
\nreligion to be universally acknowledged must have an ideal
\nand precepts which every one can realise in his own particular life and field of work, yet which if practised fully must
\nlead him to the highest goal otherwise available only to a
\nfew. To carry out one’s duty heroically is, of course, the
\nhighest dharma, but what is duty? There is such a controversy between religion and ethics regarding this complex
\nproblem. The Lord has said, gahana karmano <\/u>gaith ‘thick<\/i> and tangled is the way of works’. ‘Even the wise are
\nperplexed to decide what is duty, what is not duty, what is
\nwork, what is not work and what is wrong work", but-1 shall
\ngive you such a knowledge that you will have no difficulty in
\nfinding the path to follow,’ in a word, the knowledge which
\nwill amply explain the aim of life and the law which has to be
\nalways observed. What is this knowledge? Where can we
\nfind this word of words? We believe that, if we look for this
\nrare and invaluable treasure, we shall find it in the last
\nchapter of the Gita where the Lord promises to reveal to
\nArjuna His most secret and supreme Word.
\n<\/font><\/p>\n

\nWhat is that most secret and supreme Word? <\/font><\/p>\n

\nManmanā bhava madbhakto madyājī mām namaskuru<\/i><\/font><\/p>\n

\n Mamevaisyasi satyam te pratijdne priyo’si me<\/i><\/font><\/p>\n

\n Sarvadharhiān parityajya māmekam śaranam vraja<\/i><\/font><\/p>\n

\n Aharh twān sarvapāpebhyo moksayisyāmi mā
\nśucah.<\/i> <\/font><\/p>\n

\n <\/p>\n

\n(Become My-minded, My lover and adorer, a sacrificer to
\nMe, bow thyself to Me, to Me thou shalt come, this is My
\npledge and promise to thee, for dear art thou to Me.
\nAbandon all dharmas and take refuge in Me alone. I will
\ndeliver thee from all sin and evil, do not grieve). <\/font><\/p>\n

\nPage-78 <\/font><\/p>\n

\n

\nIn brief, the meaning of these two slokas is self-surrender.
\nTo the extent that one can make his surrender to Krishna,
\nthe Divine Force comes down into his body by the grace of
\nthe All-Merciful, delivering him from sin and conferring on
\nhim a divine nature. This self-surrender has been described
\nin the first half of the sloka. One has to be tanmanā,
\ntadbhakta,<\/i> and tadydji. Tanman<\/i>ā means to see Him in every
\nbeing, to remember Him at all times, to remain in perfect
\nfelicity, being aware of the play of His power, knowledge
\nand love in all works and events. Tadbhakta<\/i> signifies union
\nwith Him founded on an entire faith and love. Tadyājī<\/i> means
\noffering of all works big and small as a sacrifice to Krishna
\nand being engaged in doing rightly regulated action to that
\nend, by giving up egoistic interests and the fruits of work. <\/font><\/p>\n

\nIt is difficult for a human being to make a complete self-
\nsurrender, but if he makes even a little effort then God
\nHimself gives him assurance, becomes his guru, protector
\nand friend and leads him forward on the path of Yoga.
\nSvalpamapyasya dharmasya trāyate mahato bhayāt.<\/i> Even a
\nlittle of this dharma delivers one from the great fear. He has
\nsaid that it is easy and delightful to practise this dharma. And
\nin fact it is so, yet the result of the total consecration is an
\ninexpressible joy, purity and acquisition of power. Māmevaisyasi<\/i> (to Me thou shalt come) means the human being will
\nfind Me, will live with Me, will acquire My nature. In these
\nwords the realisations of sādrśya.<\/i> God-nature, sālokya,
\n<\/i>living with God, and sāyujya,<\/i> identification with God are
\nmentioned. <\/font><\/p>\n

\nOne who is free from the bondage of the three essential
\nmodes of Nature has indeed acquired sādrsya,<\/i> the nature of
\nGod. He has no attachment yet he works; delivered from all
\nsin, he becomes an instrument of Mahashakti and delights in
\nevery action of that Power. Sālokya,<\/i> habitation with God,
\ncan be realised not only in the Brahmaloka, abode of the <\/font><\/p>\n

\nPage-79<\/font><\/p>\n

\n

\nBrahman, after the fall of the body but in this very body.
\nWhen the embodied being plays with the Lord in his heart,
\nwhen his mind is thrilled by the knowledge coming from
\nHim, when the intellect constantly hears His words and is
\nconscious of His impulsion in each of his thoughts, this
\nindeed is living in a human body with the Lord. Sāyujya,<\/i> the
\nidentification with the Lord, can also be achieved in this
\nbody. The Gita mentions ‘living in the Lord’. When the
\nrealisation of the Divine in all beings becomes permanent,
\nwhen the senses see, hear, smell, taste and touch Him only,
\nwhen the being becomes accustomed to live in Him as a
\nportion, then there can be the identification even in this
\nbody. But this consummation is entirely the result of an
\naskesis (practice of discipline). <\/font><\/p>\n

\nHowever, even a little practice of this dharma gives great
\npower, unalloyed joy, complete happiness and purity. This
\ndharma has not been created only for people with special
\nqualities. The Lord has said that the Brahmin, the Kshatriya,
\nthe Vaishya, the Sudra, man, woman and all beings of
\ninferior birth can come to Him by adhering to this dharma.
\nEven the greatest sinner, if he takes refuge in Him, is quickly
\npurified. Therefore, every one ought to follow this dharma.
\nIn the temple of Jagannath no distinction is made on account
\nof caste. Yet the crowning glory attained through this I
\ndharma is in no way less than the supreme state indicated in  <\/i>other religions. <\/font><\/p>\n

\nPage-80<\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

VI. THE GITA The Dharma of the Gita   This question may arise in the minds of those who have carefully studied the Gita, that…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64],"tags":[],"class_list":["post-3188","post","type-post","status-publish","format-standard","hentry","category-writings-in-bengali-translation","wpcat-64-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3188","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=3188"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3188\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3188"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3188"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3188"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}