Various spiritual disciplines and paths of yoga set before the seeker a specific type of union with the Divine. For some it is the release from the illusory activity of the life in the world to unite with the silent, unmoving Absolute in eternal stillness. For others it is an ecstatic union of bliss in a personal relation with the Divine Soul in manifestation. For still others, it is a removal of the ego-sense to become one with the flow of Nature and the “Tao”.
The Gita’s goal, however, is to achieve an “all-embracing” union with the Divine, another instance of “both / and” rather than “either / or” understanding. Sri Aurobindo describes the major aspects of this union as envisioned by the Gita. “There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss…for one object of this Yoga is to become Brahman…. There is an eternal ecstatic dwelling in the highest existence of the Supreme….There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes…. There is an identify of the soul’s liberated nature with the divine nature…for the perfection of the free spirit is to become even as the Divine…and to be one with him in the law of its being and the law of its work and nature….”
“The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence…; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release…. The Yoga of works leads to oneness in power of being and nature…: but the Gita envelops them all in its catholic integrality and fuses them into one greatest and richest divine freedom and perfection.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 12, The Way and the Bhakta, pg. 384