Arjuna’s Acceptance of the Divine Truth and the Nature of the Divine Teacher

The Divine Teacher has taken his time, systematically worked through numerous questions and approached the issues he is addressing from a number of directions, so as to address the human seeker, Arjuna, in a way that he can both understand and respond to. He started with the psychological crisis that Arjuna faced when confronted with the immensity of the situation he was involved in. His first goal was to remove the confusion and weakness of Arjuna’s reaction, but eventually he wanted Arjuna to go far beyond an acquiescence in the work he had to do and be able to understand, embrace and support whole-heartedly the action from the standpoint of a real spiritual understanding and an evolutionary growth in his conscious mind, his heart and his vital being of action. At the same time, Arjuna is acting as the model for human development and thus, the methodology also becomes one that can aid any of us in our own seeking.

Arjuna’s doubts have been satisfied and he has quelled the cry of the emotions that initially brought him to his knees. His interaction with the Divine Teacher, now revealed to his sight as such, has brought about an openness and brightness to his understanding that was not evident earlier. This provides a foundation for real and substantial progress in his spiritual evolution, not from “darkness to light” but henceforth from “light to greater light”. Thus the situation.

Sri Aurobindo brings out the psychological change in Arjuna and the forms that his acceptance of the teaching takes: “He accepts first the Avatar, the Godhead in man, who is speaking to him as the supreme Brahman, as the supracosmic All and Absolute of existence in which the soul can dwell when it rises out of this manifestation and this partial becoming to its source….He accepts hi as the supreme purity of the ever-free Existence to which one arrives through the effacement of ego in the self’s immutable impersonality calm and still for ever….He accepts him next as the one Permanent, the eternal Soul, the divine Purusha….He acclaims in him the original Godhead, adores the Unborn who is the pervading, indwelling, self-extending master of all existence….He accepts him … not only as that Wonderful who is beyond expression of any kind…, but as the the lord of all existences and the one divine efficient cause of all their becoming, God of the gods from whom all godheads have sprung, master of the universe who manifests and governs it from above by the power of his supreme and his universal Nature….And lastly he accepts him as that Vasudeva in and around us who is all things here by virtue of the world-pervading, all-inhabiting, all-constituting master powers of his becoming….”

Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 8, God in Power of Becoming, pp. 342-343

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