The “Essays on the Gita” is a commentary by Sri Aurobindo on the Bhagavad Gita. There are many hidden nuggets and fresh interpretations presented by Sri Aurobindo in this commentary. In the following passage, Sri Aurobindo elucidates on the five signs of a soul who has definitely commenced on the inner journey. The following passage refers to Chapter 13 of the Bhagavad Gita.
The Sri Aurobindo Society in collaboration with the Vande Mataram library has created a website on the Bhagavad Gita. It features audio rendition of each verse, transliteration, grammatical analysis of each Sanskrit word, a dictionary coupled with extensive cross-referencing. To top it all, they have also included Sri Aurobindo’s commentary on the text.
While reading the works of Sri Aurobindo and the Mother, have you ever wondered from what level of consciousness they spoke? Was their brain constantly tingling with luminous revelations as they answered questions? Were subtle images of the past or future dancing before their eyes when they looked at people? There are recorded conversations where Sri Aurobindo admits to not knowing certain worldly matters, implying that either omniscience is not what it is projected to be or that he didn’t care to use his occult powers to investigate mundane matters (see Notes below)
The Bhagavad Gita is an inspiring scripture which people frequently turn to for guidance and also quote in support of their arguments. Unfortunately, its aphoristic quality and the backdrop of the war through which its message has been expounded makes it amenable to divergent interpretations. Pacifists tend to be distressed by the justification of war while the warhawks delight in it. The Gita’s enunciation of multiple spiritual paths provides leeway for commentators to selectively highlight the sections they prefer and ignore the rest of the book. Ethicists, for instance, may assume that the Gita preaches the performance of duty above everything. In this article, we examine Sri Aurobindo’s perspective on the Gita.
We desire security in life and the manner in which we satisfy this desire alters considerably as we evolve in consciousness. At the lowest level stands the social individual, who prudently nurtures an extensive network of family and friends to whom he/she can turn to in times of desperation. In the middle stands the neophyte on the spiritual path, who seeks shelter in a place of meditation – a room where the vibrations have been made serene through devotional music and incense – where he or she can withdraw to contemplate and gain strength during trials and tribulations.
This post is a collection of some interesting terms from the Bhagavad Gita that denote various states of self-realization, along with explanatory text from the works of Sri Aurobindo. The terms covered in this post are Vyavasaya-yukta Buddhi, Atmarati, Brahmi-sthithi, Nimitta-Matra, Brahma-Nirvana, Samahita, Samyatendriyah, Samsiddhi, Samam Brahma, Udasinavat, Krsna-vit, Brahma-bhuya and Madbhava.
Here is Sri Aurobindo on the Gita Chapter 6, Verse 5
uddhared atmanatmanam natmanam avasadayet
atmaiva hy atmano bandhur atmaiva ripur atmanah
This post is about the Bhagavad Gita, Chapter 4, Verse 18.
karmany akarma yah pasyed akarmani ca karma yah
sa buddhiman manusyesu sa yuktah krtsna-karma-krut
The Bhagavad Gita in Chapter 2, Verse 69 describes an enigmatic reversal of day and night in the life of a Yogi.
ya nisha sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh
The Bhagavad Gita in Chapter 7, Verse 16 defines the four types of people who seek the Divine.
catur-vidha bhajante mam
janah sukritino ‘rjuna
arto jijnasur artharthi
jnani ca bharatarsabha