Many spiritual paths treat the attainment of the Absolute as the goal and end of their seeking. The dissolution of the bonds to the earth and removing the requirement for rebirth is the reward for this effort. The Gita, however, makes it clear that this strenuous, high and noble path is not the goal of its own focus and teaching. This provides the basis and starting point for the Gita’s emphasis on Works.
Sri Aurobindo explains: “For I am the eternal Worker within you and I ask of you works. I demand of you not a passive consent to a mechanical movement of Nature from which in your self you are wholly separated, indifferent and aloof, but action complete and divine, done as the willing and understanding instrument of the Divine, done for God in you and others and for the good of the world.”
The human standpoint is one of struggle and suffering, and thus, an escape from that standpoint is seen as a positive result. The divine standpoint however takes on the entire energy and manifestation of the universal creation, and thus we can understand the difference in view. The sun shines, the wind blows, the planets move through the galaxy, and all these events and the life they support are the conscious energy of the Divine in manifestation. Those who take on this identification therefore are called upon to be tireless workers in a similar way.
“Action is part of the integral knowledge of God and of his greater mysterious truth and of an entire living in the Divine; action can and should be continued even after perfection and freedom are won. I ask of you the action of the Jivanmukta, the works of the Siddha.”
The process of liberation from the human consciousness is a yoga of knowledge. Identifying with and acting from the standpoint of the divine consciousness is a yoga of works which is, at the same time, an extension of the yoga of knowledge. “For works done in a total self-vision and God-vision, a vision of God in the world and of the world in God are themselves a movement of knowledge, a movement of light, an indispensable means and an intimate part of spiritual perfection.”
Sri Aurobindo, Essays on the Gita, Second Series, Part II, Chapter 24, The Message of the Gita, pp. 565-566