The underlying principle of the Gita when it declares that the ultimate secret is to “abandon all dharmas” is that when the seeker can finally move the standpoint of awareness and consciousness from the limited ego-personality to the unlimited divine personality, it becomes clear that there is one Divine Consciousness that is in fact the doer of all action, and thus, the limitation that causes us to struggle, carry out specific yogic practices and paths, is a temporary limitation caused by our acceptance of the ego-personality as a reality separate from the rest of the divine manifestation.
In his book The Mother, Sri Aurobindo explains this point with utmost clarity: “In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature. In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible.”
The disciplines, the yogic practices, the dharmas are necessary so long as the ego-consciousness remains active and experiences its separation. Once the standpoint of the consciousness effects the shift to the divine standpoint, this artificial distinction disappears and with it, the need for the struggle inherent in all these methodologies.
“Our existence, our action taken up into this greatest Existence would be no longer, as it seems to us now, individually our own in a mental separation. It would be the vast movement of an Infinity and an intimate ineffable Presence; it would be the constant spontaneity of formation and expression in us of this deep universal self and this transcendent Spirit. The Gita indicates that in order that that may wholly be, the surrender must be without reservations; our Yoga, our life, our state of inner being must be determined freely by this living Infinite, not predetermined by our mind’s insistence on this or that dharma or any dharma. The divine Master of the Yoga…will then himself take up our Yoga and raise us to our utmost possible perfection, not the perfection of any external or mental standard or limiting rule, but vast and comprehensive, to the mind incalculable. It will be a perfection developed by an all-seeing Wisdom according to the whole truth, first indeed of our human Swabhava, but afterwards of a greater thing into which it will open, a spirit and power illimitable, immortal, free and all-transmuting, the light and splendor of a divine and infinite nature.”
</p>Sri Aurobindo, <a href=”http://www.lotuspress.com/item.php?item=990205″ title=”Essays on the Gita”>Essays on the Gita</a>, Second Series, Part II, Chapter 22, Supreme Secret, pp. 539-540 </p>
and Sri Aurobindo, <a href=”http://www.lotuspress.com/item.php?item=990300″ title=”The Mother”>The Mother</a>,Chapter 2, pg. 8 </p>