Essays on the GITA: -Second Series-
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Book Overview
The powerful continuation of Sri Aurobindo's philosophical interpretation of the Bhagavad Gita.
In this Second Series, Sri Aurobindo deepens his exploration of the Gita's central revelation: the integral unity of the transcendent Divine and the world of action. The dialogue between Arjuna and Krishna unfolds not merely as a moral teaching, but as the unveiling of the supreme spiritual secret - the mystery of a Godhead who is at once beyond the universe and present in every movement of existence.
Here the Gita emerges as a scripture of transformation. Action is not abandoned but divinized; knowledge is not abstract but lived; devotion is not sentiment but total self-surrender. Sri Aurobindo presents the law of spiritual perfection as the complete offering of human nature to its divine source, a conscious participation in the Eternal through works, wisdom, and love.
Through rigorous philosophical analysis and luminous spiritual insight, this volume articulates the dynamic ascent from phenomenal nature to a higher consciousness. It clarifies the Gita's vision of divine birth, divine works, and the progressive manifestation of a greater spiritual awareness in life itself.
A foundational text for students of Integral Yoga, Hindu theology, Vedanta, and comparative religion, this Second Series stands as one of the most ambitious modern engagements with the Bhagavad Gita and its enduring relevance for contemporary spiritual evolution.
EXCERPT: "THE GITA then proceeds to unveil the supreme and integral secret, the one thought and truth in which the seeker of perfection and liberation must learn to live and the one law of perfection of his spiritual members and of all their movements. This supreme secret is the mystery of the transcendent Godhead who is all and everywhere, yet so much greater and other than the universe and all its forms that nothing here contains him, nothing expresses him really, and no language which is borrowed from the appearances of things in space and time and their relations can suggest the truth of his unimaginable being. The consequent law of our perfection is an adoration by our whole nature and its self-surrender to its divine source and possessor. Our one ultimate way is the turning of our entire existence in the world, and not merely of this or that in it, into a single movement towards the Eternal. By the power and mystery of a divine Yoga we have come out of his inexpressible secrecies into this bounded nature of phenomenal things. By a reverse movement of the same Yoga we must transcend the limits of phenomenal nature and recover the greater consciousness by which we can live in the Divine and the Eternal."
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