Sri Matriniketan Ashram
Devine ActionStudy of the Bhagavad Gita
Devine ActionAuroprem's Study
Devine ActionThe Root formula
Devine ActionThe MAIN formula
Devine ActionThe Integral Tantra Yoga
Devine ActionThe main frame of integral yoga
Devine Actionserving humanity
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        "Our object, then, in studying the Gita will not be a scholastic or academical scrutiny of its thought, nor to place its philosophy in the history of metaphysical speculation, nor shall we deal with it in the manner of the analytical dialectician. We approach it for help and light and our aim must be to distinguish its essential and living message, that in it on which humanity has to seize for its perfection and its highest spiritual welfare.”
Sri Aurobindo
          “The language of the Gita, the structure of thought, the combination and balancing of ideas belong neither to the temper of a sectarian teacher nor to the spirit of a rigorous analytical dialectics cutting off one angle of the truth to exclude all the others; but rather there is a wide, undulating, encircling movement of ideas which is the manifestation of a vast synthetic mind and a rich synthetic experience. This is one of those great syntheses in which Indian spirituality has been as rich as in its creation of the more intensive, exclusive movements of knowledge and religious realisation that follow out with an absolute concentration one clue, one path to its extreme issues. It does not cleave asunder, but reconciles and unifies.”
Sri Aurobindo
       “It is like the message of the Gita as Sri Aurobindo explained it: not overmental, but Supramental. It is Oneness, the experience of Oneness.”
The Mother
(The Mother is probably saying of Oneness as indicated in the following verse.)
       “The Yogin who has taken his stand upon Oneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me.”
The Gita-6.31
Its complementary line in Savitri:
       “A static Oneness and dynamic Power Descend in him, the integral Godhead’s seals;”
“There unity is too close for search and clasp
And love is a yearning of the One for the One,
And beauty is a sweet difference of the Same
And oneness is the soul of multitude.”
“After we have served this great divided world
God’s bliss and oneness are our inborn right.”
“A mighty oneness its perpetual theme,
It caught the soul’s faint scattered utterances,
Read hardly twixt our lines of rigid thought
Or mid this drowse and coma on Matter’s breast
Heard like disjointed mutterings in sleep;
It grouped the golden links that they had lost
And showed to them their divine unity, ”
“A mighty oneness its perpetual theme,
It caught the soul’s faint scattered utterances,
Read hardly twixt our lines of rigid thought
Or mid this drowse and coma on Matter’s breast
Heard like disjointed mutterings in sleep;
It grouped the golden links that they had lost
And showed to them their divine unity, ”
“And yet the ultimate oneness was not there.
There was a separateness of soul from soul:”
“The All-containing was contained in form,
Oneness was carved into units measurable,
The limitless built into a cosmic sum:”
“As if a sea exploring its own depths,
A living Oneness widened at its core
And joined him to unnumbered multitudes.
A Bliss, a Light, a Power, a flame-white Love
Caught all into a sole immense embrace;
Existence found its truth on Oneness’ breast
And each became the self and space of all.”
“There Oneness was not tied to monotone;”
“A grand orchestra of spiritual powers,
A diapason of soul-interchange
Harmonised a Oneness deep, immeasurable.”
“Even in the poise where Oneness draws apart
To feel the rapture of its separate selves,
The Sole in its solitude yearned towards the All
And the Many turned to look back at the One.”
“Then memory climbed to him from the striving planes
Bringing a cry from once-loved cherished things,
And to the cry as to its own lost call
A ray replied from the occult Supreme. For even there the boundless Oneness dwells.”
“There is a oneness native and occult
That needs no instruments and erects no form;
In unison it grows with all that is.
All contacts it assumes into its trance,”
“A magic happiness flowed from their touch;
Oneness was sovereign in that sylvan peace,
The wild beast joined in friendship with its prey;
Persuading the hatred and the strife to cease
The love that flows from the one Mother’s breast
Healed with their hearts the hard and wounded world.”
“The remembrance lost, the oneness felt and missed.
Thus Satyavan spoke first to Savitri:”
“For soon I shall return nor ever again
Oneness must sever its recovered bliss
Or fate sunder our lives while life is ours.”
“Into solid Matter’s dense communion
Plunging and its obscure oneness of forms
He shared with a dumb Spirit identity.”
“He (Narad) sang no more of Light that never wanes,
And oneness and pure everlasting bliss,
He sang no more the deathless heart of Love,
His chant was a hymn of Ignorance and Fate.”
“Into a simplest movement she could bring
A oneness with earth’s glowing robe of light,
A lifting up of common acts by love.
All-love was hers and its one heavenly cord
Bound all to all with her as golden tie.”
“Forgetting the sweetness of earth’s warm delight,
Forgetting the passionate oneness of love’s clasp,
Absolved in the self-rapt immortal’s bliss.”
“It met her like an omnipresent point
Pure of dimensions, unfixed, invisible,
The single oneness of its multiplied beat
Accentuating its sole eternity.”
“Aware still of his (Satyavan’s) being near to hers,
Closely she (Savitri) clasped to her the mute lifeless form
As though to guard the oneness they had been
And keep the spirit still within its frame.”
(Death said) “To please for a few years thy faltering sense
With honey of physical longings and the heart’s fire
And, a vain oneness seeking, to embrace
The brilliant idol of a fugitive hour.”
(Death said) “Where once the seed of oneness had been cast
Into a semblance of spiritual ground
By a divine adventure of heavenly powers
Two strive, constant associates without joy,
Two egos straining in a single leash,
Two minds divided by their jarring thoughts,
Two spirits disjoined, for ever separate.”
“In the passionate oneness of a mystic joy
As if sunbeams made living and divine,”
“Heaven in its rapture dreams of perfect earth,
Earth in its sorrow dreams of perfect heaven.
The two longing to join, yet walk apart,
Idly divided by their vain conceits;
They are kept from their oneness by enchanted fears;
Sundered mysteriously by miles of thought,
They gaze across the silent gulfs of sleep.”
“Wait patient of the brittle bars of form
Making division your delightful means
Of happy oneness rapturously enhanced
By attraction in the throbbing air between.”
“Her ear was opened to ideal sound,
Shape the convention bound no more her sight,
A thousand doors of oneness was her heart.”
“My spirit leans down to break the knot of earth,
Amorous of oneness without thought or sign
To cast down wall and fence, to strip heaven bare,
See with the large eye of infinity,
Unweave the stars and into silence pass.”
(Savitri said) “Thy oneness, Lord, in many approaching hearts,
My sweet infinity of thy numberless souls.”
“The spirit ensnared by thee force to delight
Of creation’s oneness sweet and fathomless,
Compelled to embrace my myriad unities
And all my endless forms and divine souls.”
“And human wills tune to the divine will,
These separate selves the Spirit’s oneness feel,
These senses of heavenly sense grow capable,
The flesh and nerves of a strange ethereal joy
And mortal bodies of immortality.”
(Savitri said) “Let us go through this new world that is the same,
For it is given back, but it is known,
A playing-ground and dwelling-house of God
Who hides himself in bird and beast and man
Sweetly to find himself again by love, By oneness.”
(Savitri said) “Awakened to the meaning of my heart
That to feel love and oneness is to live
And this the magic of our golden change,
Is all the truth I know or seek,
O sage.”

The Study of the Bhagavad Gita

          “But it seems to me that the Gita’s teaching is not so crude and simple, not so local and temporal and narrow as all that. It is large, free, subtle and profound; it is for all time and for all men, not for a particular age and country. Especially, it is always breaking free from external forms, details, dogmatic notions and going back to principles and the great facts of our nature and our being. It is a work of large philosophic truth and spiritual practicality, not of constrained religious and philosophical formulas and stereotyped dogmas.”
Sri Aurobindo
CWSA/19/Essays on the Gita-110
Editor's Note

               The Lord of the Gita hints about His past incarnations before the beginning of creation or as hinted in Savitri, He was ‘older than the birth of Time’9 and during this period He gave the imperishable, highest, royal synthetic Yoga to Sun God, Vivasvan. Vivasvan gave it to Manu,the father of men or as hinted in Savitri, ‘first man’10 of creation. Manu gave it to Ikshvaku, the head of the Solar line and the first King of solar race. Thus, it came down from royal Sage to royal Sage till it was lost in the great lapse of Time. This same, ancient and original reconciling Yogic path was declared again to Arjuna by Lord Sri Krishna in the war field of Kurukshetra. Now this truth of ‘the largest development in shortest possible path’ or highest secret of Purushottama Consciousness, its dynamic state, Para-prakriti, and a supreme relation between dual Godhead, Paramatma and Para-prakriti is again revealed 5 to Sri Aurobindo in the book ‘Essays on the Gita’ and subsequently in the book ‘The Synthesis of Yoga.’

               Essays on the Gita gives the message of rending the veil between mind and preliminary stairs of Supermind by long movement of Cosmic Consciousness through realisation of this existence as the body of the Divine, Vasudeva sarvamiti11 and to live in the world with the sense of oneness with all existence, ekatvamasthitah,5 and without separation from the transcendent Divine, mayi nivasisyasi.8 Thus a Spiritual man pauses at the border of Overmind or preliminary Supramental Consciousness; he is having three qualities of oneness, harmony and order that predominate his frontal surface Nature. This is Sri Aurobindo’s state of Consciousness at Alipore Jail and beginning of His decisive Spiritual life.

               Ordering of creation through largescale destruction25 of all that are Soul slaying truth, nasana atmanah,17transitory, anityam,18 unproductive, klaibyam,19unrighteousness, adharmam,20 corrupt, produsyanti,21evil, anistam,22unjust, asatyam,23divisible, vibhaktam,24 and narrow, khudram,19 is identified as extension of Supramental action.12 Thus, the existence moves ahead towards manifestation of new Consciousness and the Divine is a hierarchy of affirmative energies by whose activation mankind can move towards a superior existence and Divine life. In this occasion the Lord has manifested here as the Time, the Destroyer for creation, ceaseless action and preservation of His existence. The Spiritual significance of the Gita is immense as its Divine is both manifest, saguna and unmanifest, nirguna, and beyond both, THAT, Tat, and thus leading the creation towards the complete Divine union.

               The Gita is a synthesis of six mutually antagonist schools of ancient teachings that of Mimamsa, Vedanta, Vaisesika, Nyaya, Sankhya and Yoga. Mimamsa is specialised and narrow form of Yoga in which Vedic sacrifice offered with desire, ritualised work and knowledge of gods are accepted as means of salvation. It also accepts fruits of enjoyment and lordship in earth, heaven and the world in between them. In the Vedanta, the above approach is accepted as preliminary state of ignorance and they are in the end either transcended or renounced as obstacle to the seeker of liberation; the Vedic worship of gods are accepted by Vedantist as material and mental powers, who do not desire man to be free and oppose the principles of liberation; thus the Vedanta perceived Divine as Immutable Self, Paramatma, who has to be attained not by sacrificial work and adoration but by knowledge. Vaisesika, gives importance to the Vedantic liberation in addition to the exploration of nature of the nine eternal substances that of air, fire, water, earth, mind, ether, time, space and soul, of which the first five including mind are recognised as atomic. Nyaya, the Science of logic, is an extension of the Vaisesika, in which the multiple subtle worlds beyond the material world are identified, which are the source and creator of the material principles. Sankhya accepts Divine as inactive and immutable Purusha and makes an opposition between the static state of Purusha, akarta and the dynamic state of Prakriti, kartri, and hence Sankya liberation culminates with the cessation of all works. Yoga accepts the notion of the Divine as Ishwara, who is the Lord of Shakti and active Prakriti; hence its liberation is not the cessation of work and freedom of Soul is realised even though involved in all works. Thus liberation of Soul is compatible with world action, sarvabhuta hiteratah, ‘is not inconsistent with living in Brahman’14 and it is through desireless sacrificial action, the Kshara Purusha in the heart (which is all existence, sarva bhutani)is united with Akshara Purusha above the head (which sees Divine everywhere, mam pasyati sarvatra) and it introduces the best standard for the whole of humanity of doing all works from a glad, unattached, free and liberated Soul state. The Vedanta and Sankhya give the message of absolute calm, seclusion and cessation of work as indispensable to attain Knowledge and state of Samadhi. They suffer the disadvantage that universalisation of their teachings of saintly inactivity will lead towards world dissolution and destructions, upahanyam.1 A physical abstention of work is identified as a dangerous proposition, ‘for it exerts a misleading influence on ordinary men.’4 The Gita does not synthesise the teaching of the Hatha and Raja Yoga like the synthetic teachings of the more powerful Tantra, but a passing reference is made about their concentration on physical, vital and mental perfection. Buddhism and Illusionist Mayavada are the later developments of Religious Schools in which the former rejected the World, the Self and the Divine as illusion and accepted a Divine discipline of action and devotion in the form of universal love and compassion and the latter developed intolerance towards action, accepted Divine as real by exclusion of the illusory world. The Mahayanist Buddhism is largely influenced by the message of the Gita and transformed its original school of quietistic and illuminated ascetic trend into ‘religion of meditative devotion and compassionate action.’6 It bridged the gulf between high Nirvanic state of absolute impersonality and dynamic possibilities of life and action. The later school of Vaishnava Bhakti movement is an exclusive absorption in some Divine Personality and Divine value of His manifestation to the exclusion of Divine Impersonality.

               These ancient and later Vedantic Teachings either lead to the impersonal form of Brahman, nirguna Brahman or to the personal form of Deity, saguna Brahman or to the liberation in actionless knowledge of deep Samadhi or to the liberation absorbed in highest Delight of Turiya. The Gita claims its teachings superior to all other forms of ancient Yoga by raising the Consciousness to a plane called all-inclusive Purushottama statewhere the limitation, rigidity and partial truth of all other exclusive Yogic paths are corrected, broadened and united, all the powers of Being are directed Godward, reconciled Divine Knowledge, Action and Ecstasy, and widened by complete self-absorption in the Eternal and perfect Divine union by identity.

               The Gita has attempted to preserve the balance of the six ancient doctrines, maintains the essential foundation of original synthesis but the form, combinations and terminologies have changed and restated in the light of the developed new Spiritual experiences. Thus, through firm subtlety and high courage it opens the gate of unexplored planes and powers of Nature and Soul in universalised Consciousness and knowledge of the Eternal Source from whom one comes and by whom he lives. It has the high role of liberating humanity. In a Spiritualised World the sense-enjoyment is changed into Soul-enjoyment. This is extended in integral Yoga in transforming humanity, prakritijairmuktam,3 where Soul’s ecstatic oneness with the Divine extended towards the race is complemented by Subliminal, Psychic, Spiritual and Supramental sense enjoyments leading the creation towards permanent descent and the full possession of Sachchidananda Consciousness.

               The difference between ancient Shastras and the integral Shastra is that truth, vision and Spiritual experiences hinted in the former are vividly experienced in the latter. The integral Yoga gives this message that the supreme mystery hinted in the Gita, the Upanishad and the Veda but never developed is its one of the principal motives to uncover which is the quest for double immortality of Soul and Nature and quadruple perfection of Soul, Nature, Life and Consciousness that will come in stages and as hinted by the Mother, which ‘will stretch over thousands of years.’2

               A traditional Sadhaka, after realisation of Kshara, Akshara and Purushottama consciousness feels that this realisation cannot be reconciled7 with untransformed nature of three Gunas. So, he has no unfinished task left and hence enjoys the Spirit’s ecstatic state, concentrates on the issue of freedom from rebirth and escapes into supreme abode of param dham through the passage of Purushottama state. Or he will prefer to live in the Supramental Centre above the head and utilises this Centre as passage of escape into final destination of Param Dham. In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti consciously pours into the material vessel. He will not settle back to enjoy the delight and fruit of his Spiritual achievement rather he identifies himself with world problem and world suffering through activation of universal Self. His Psychic, Spiritual and Supramental purification, transformation and perfection resume action from firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. He will initially learn the lesson to move the consciousness ceaselessly between Psychic and Spiritual Being superseding his earlier movement limiting to three modes of Nature, gunas, and finally learns the lesson to move the Consciousness between Bliss Self and Inconscient Self. He will call down the Supreme Mother and Supreme Purusha into his Psychic heart centre and utilises this centre as meeting point of dual Godhead and activation of the corresponding Supramental energy. The double sincerity, dvibidha nistha,15 with which the Gita proposes to begin Yoga of Works and Knowledge simultaneously is transformed in integral Yoga into multiple sincerity or integral sincerity where Yoga proceeds ahead with triple wheel of Karma, Jnana and Bhakti Yoga and culminates with the aid and movement of fourth wheel, known as Yoga of Self-perfection. 

               This book is a preparation to glimpse a far greater Light, a means to begin the eternal unfolding of the Truth and an offering of love, service and gratitude to the Divine by desiring nothing from Him and His creation in return, , anapekhyah.13



1: The Gita-3.24,
2: The Mother’s Agenda-4/101,
3: The Gita-18.40,
4: CWSA/19/Essays on the Gita-588,
5: “It is like the message of the Gita as Sri Aurobindo explained it: not overmental, but Supramental. It is Oneness, the experience of Oneness.” The Mother/The Mother’s Agenda/Vol-3/355, “The Yogin who has taken his stand upon Oneness, ekatvamasthitah, and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me.” The Gita-6.31, “Oneness with God, oneness with all beings, the realisation of the eternal divine unity everywhere and the drawing onwards of men towards that oneness are the law of life which arises from the teachings of the Gita.” CWSA/19/Essays on the Gita-210CWSA/19/Essays on the Gita-588,
6: CWSA/19/Essays on the Gita-86,
7: “They who with the eye of knowledge perceive this irreconcilable difference, antaram, between the Field and the knower of the Field, and the liberation of the Purusha from Prakriti, they attain to the Supreme state and they shall not be born again.” The Gita-13.24, 35,
8: The Gita-12.8,
9: Savitri-537,
10: “For we were man and woman from the first,” Savitri-614,
“For I (Savitri) who have trod with him (Satyavan) the tracts of (all) Time,” (from the beginning of the creation.) Savitri-590,
According to Matsya Purana, sage Manu is the first man created by God. ,
11: The Gita-7.19,
12: “Because the Truth is supremely destructive of Falsehood and ill will; were It to act at once on the world as it is, little of it would remain…. It is patiently preparing its advent.” The Mother/ The Mother’s Agenda/7/265,
13: “He who expects nothing, is pure, skilful, indifferent, untroubled, who has given up all initiative, is dear to Me.” The Gita-12.16 ,
14: CWSA/19/Essays on the Gita-237,
15: The Gita-3.3,
16: “To arrive by the shortest way at the largest development of spiritual power and being and divinise by it a liberated nature in the whole range of human living is our inspiring motive.”CWSA/24/The Synthesis of Yoga-612-13,
17: The Gita-16.21,
18: The Gita-9.33,
19: The Gita-2.3,
20: The Gita-1.40, 18.31,
21: The Gita-1.41,
22: The Gita-18.12,
23: The Gita-16.8,
24: The Gita-13.16,
25: “This world of our battle and labour is a fierce dangerous destructive devouring world in which life exists precariously and the soul and body of man move among enormous perils, a world in which by every step forward, whether we will it or no, something is crushed and broken, in which every breath of life is a breath too of death. To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures.” CWSA/19/Essays on the Gita-381-82.

1. Introduction
8 3
2. The Message of the Gita
8 3
3. The Questions raised by Arjuna, a seeker of Truth:
8 3
4. The Gita’s injunction issued to developing Souls:
8 3
5. The Gita’s injunction issued to the developed Souls:
8 3
6. The Gita’s Teachings of Karma Yoga:
8 3
7. The Gita’s Teachings of Jnana Yoga
8 3
8. The Gita’s Teachings of Bhakti Yoga:
8 3
9. Reconciliation of Karma, Jnana and Bhakti Yoga:
8 3
10. The Gita’s Extension in integral Yoga:
8 3

The Gita’s four exclusive Teachings

8 3

The extensive development of the Gita’s highest hinted Truth in integral Yoga:

8 3
13. Five All-inclusive Teachings of the integral Yoga
8 3
14. the Hierarchies of Divine living
8 3
15. The Perfection foreseen in the Gita and integral Yoga
8 3

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