The Wide Gate To Liberation and Perfection

The Gita is widely considered to be a Vedantic scripture, and to be sure, it incorporates many elements of classical Vedanta. However, it does not limit itself to this approach. Sri Aurobindo explains: The current Vedantic way led through the door of an austere and exclusive knowledge. The Yoga, the oneness which it recognised as the means and the absorbing essence of the spiritual release, was a Yoga of pure knowledge and a still oneness with a supreme Immutable, an absolute Indefinable,–the unmanifested Brahman, infinite, silent, intangible, aloof, far above all this universe of relations. In the way proposed by the Gita knowledge is indeed the indispensable foundation, but an integral knowledge. Impersonal integral works are the first indispensable means; but a deep and large love and adoration, to which a relationless Unmanifest, an aloof and immovable Brahman can return no answer, since these things as for a relation and an intimate personal closeness, are the strongest and highest power for release and spiritual perfection and the immortal Ananda.”

The Gita does not accept either the materialist denial which recognises only the reality of the material world of relations within which we exist and act, or the refusal of the ascetic which recognises the reality of the silent, unmoving Absolute and treats this world and our lives in it as an illusion, something which we must reject and thereby effectuate our escape into the Reality. The Gita joins the two great Vedantic concepts “One without a second” and “All this is the Brahman” and thereby accepting the reality of the Transcendent, the Universal and the Personal. “It is an awakening to this integral reconciling knowledge that is the wide gate to the utter release of the soul and an unimaginable perfection of the nature. It is this Godhead in the unity of all his aspects to whom our works and our adoration and our knowledge have to be directed as a constant inner sacrifice. 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 to the vision and knowledge of him in all the principles and powers of his existence, once it is able to grasp and enjoy his multitudinous oneness….”

Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 12, The Way and the Bhakta, pp. 383-384