Three Secret Truths of the Gita

For those of us immersed in the activities of the outer world, we tend to react to things and events without much in the way of reflection as to the significance of life, nor do we attach any meaning to our conscious awareness.  We accept the facts as the facts and try to live a life of enjoyment, based on whatever the specific evolutionary stage is that we are expressing and the balance of the three Gunas that move us in what can appear to be some kind of enormous machinery of the universal manifestation.

The first secret truth that the Gita sets forth is the one found in the Sankhya and the various yogic traditions; namely, that there is a secret awareness or consciousness within that is separate from the actions and involvement of the outer nature, and that this inner self is in fact one with the Eternal Spirit and is the upholder and sanctioning agent for the action of Nature.

The Gita goes on however to a second truth.  The Eternal Spirit is not simply an Absolute, devoid of qualities and silent, immobile and inactive; rather there is a Divine Personality that manifests both the mobile and the immobile, the impersonal and the personal.  This is the truth of the Purushottama.

The third truth of the Gita is the one that provides a method or pathway toward complete liberation oneness through a complete and total identification with this Divine Being, moving us beyond all fixed disciplines, paths or methods which were important in earlier stages of the spiritual development of the soul.

Sri Aurobindo discusses these truths: “The secret thing…that all deep spiritual knowledge reveals to us, mirrored in various teachings and justified in the soul’s experience, is for the Gita the secret of the spiritual self hidden within us of which mind and external Nature are only manifestations or figures.  It is the secret of the constant relations between soul and Natre, Purusha and Prakriti, the secret of an indwelling Godhead who is the lord of all existence and veiled from us in its forms and movements.”

The truth of the Purushottama leads to “…a simultaneous experience of spiritual universality and a free and perfected spiritual individuality, of an entire union with God and an entire dwelling in him as at once the frame of the soul’s immortality and the support and power of our liberated action in the world and the body.”

The supreme highest truth: “…that the Spirit and Godhead is an Infinite free from all dharmas and though he conducts the world according to fixed laws and leads man through his dharmas of ignorance and knowledge, sin and virtue, right and wrong, liking and disliking and indifference, pleasure and pain, joy and sorrow and the rejection of these opposites, through his physical and vital, intellectual, emotional, ethical and spiritual forms and rules and standards, yet the Spirit and Godhead transcends all these things, and if we too can cast away all dependence on Dharmas, surrender ourselves to this free and eternal Spirit and, taking care only to keep ourselves absolutely and exclusively open to him, trust to the light and power and delight of the Divine in us and, unafraid and ungrieving, accept only his guidance, then that is the truest, the greatest release  and that brings the absolute and inevitable perfection of our self and nature.”





</p>Sri Aurobindo, &lt;a href=”; title=”Essays on the Gita”&gt;Essays on the Gita&lt;/a&gt;, Second Series, Part II, Chapter 22, Supreme Secret, pp. 538-539</p>