From Puri to Pondicherry

The Supreme Word, Paramam vacah of The Gita and Integral Yoga:

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            “Abandon all lower dharmas, laws of mind, life and body and take refuge in Me alone, My highest Dharma. I will deliver thee from all sin and evil of apara prakriti, do not grieve.”

The Gita-18.66

            “The Mother’s power and not any human endeavour and tapasya can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal’s Ananda.”²⁸

Sri Aurobindo

“If there is a yet happier greater god,

Let him first wear the face of Satyavan

And let his soul be one with him I love;

So let him seek me that I may desire.”

Savitri-614

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             Like the Supreme secret, rahasyam uttamam, the Supreme Word, Paramam vacah of the Gita and Integral Yoga are almost the same, which is the highest mystery of absolute surrender to the Divine Guide, Purushottama. In Integral Yoga, Purushottama is revealed as Para Prakriti, the Supreme Mother, the Supramental Mahashakti, carrying within Herself the Akshara and Kshara; in regards to Akshara She is the Para Shakti of fourfold Divine Power, holding the Immutable Purusha in Her self; in regard to Kshara, She is the Para prakriti of fourfold soul force, mobile cosmic energy manifesting all beings and becoming, holding the mutable Purusha within Her. In Integral Yoga, the Vedanta or the Gita and Tantra are synthesised; the former draws back from world nature and leans on the Ishwara aspect of the Divine for supreme realisation; whereas the latter possesses and dominates the world nature and leans on the Ishwari aspect of the Divine for supreme realisation.

The Supreme Perfection, Param Siddhi of The Gita and Integral Yoga:

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            “The blessed Lord said: I will again declare the supreme Knowledge, the highest of all knowings, which, having known, all the sages have gone hence to the supreme perfection, Param Siddhi.”

The Gita-14.1

                                    “To seize the absolute in shapes that pass,

                                    To fix the eternal’s touch in time-made things,

                                    This is the law of all perfection here.”

Savitri-108

                                    “A last high world was seen where all worlds meet;

                                    In its summit gleam where Night is not nor Sleep,

                                    The light began of the Trinity supreme.

                                    All there discovered what it seeks for here.”

Savitri-89

            In the Isha Upanishad, it is pointed out that Ignorance leads man towards darkness and that exclusive Knowledge leads man towards greater darkness and fall. Both of these problems are resolved in the comprehensive Knowledge of Purushottama. Khara Purusha’s entry in to Ignorance helps the building of the Psychic sheath; Akhara Purusha’s entry in to exclusive Knowledge helps the building the Spiritual sheath and Uttama Purusha’s entry into comprehensive Knowledge, supreme Knowledge, Param jnana helps in the formation of the Supramental sheath. Integral Yoga demands uniform, well-built, tenfold sheaths around tenfold Selves (which will be discussed later) for its supreme perfection, param siddhim.

Four gradations of Exclusive Knowledge:

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            “From food creatures come into being, from rain is the birth of food, from sacrifice comes into being the rain, sacrifice is born of work; work is known to be born of Divine Will, the Brahman, Brahman is born of Chit Shakti; therefore is the all-pervading Brahman established in the sacrifice.”

The Gita-3.14,15

            “Supreme, they say, beyond their objects are the senses, supreme over the senses the mind, supreme over the mind the intelligent will: that which is supreme over the intelligent will, is He, the Akshara Purusha.”

The Gita-3.42

             “The Yogin is greater than the doers of askesis, greater than the men of knowledge, greater than the men of works; become then the Yogin, O Arjuna.”

The Gita-6.46

            “Better indeed is knowledge than practice; than knowledge, meditation is better; than meditation, renunciation of the fruit of action; on renunciation follows peace.”

The Gita-12.12

             “Neither by the study of the Vedas and sacrifices, nor by gifts or ceremonial rites or severe austerities, this form of My universal vision can be seen…it can be seen, known, entered into only by that Bhakti which regards, adores and loves Me alone in all things.”

The Gita-11.48,54

             The capacity to retain comprehensive Knowledge in fragments is identified as exclusive knowledge. But by the retention of exclusive as well as all-inclusive knowledge of the Divine comes the joy and one becomes aware of His exclusive and all-inclusive Ananda. The successive stages of exclusive concentration and final entry into all-inclusive Ananda and Knowledge are:- firstly, the constant practice and non-attachment are powerful tools in regulating and silencing the mind; secondly, better than this Abhyasa and Bairagya²⁹ are the Yoga of Intelligence, where intelligence is united with Akshara Purusha, Buddhi Yukto,³⁰ in order to cast away the bondage of work, the successful and luminous turning of the thought to the Truth behind things; thirdly, this buddhi Yoga too is excelled by dhyana yoga, a silent complete concentration on the Truth behind things through cessation of mental action, resolutely practiced until the bliss of Akshara Purusha is attained; fourthly, more powerful than dhyana Yoga is the giving up of the fruit of one’s work; one becomes a Yogi and preserves automatically an inner peace and calm which is a perfect and secure foundation of true life; fifthly, the great Yogi, living in the truth, renouncing all actions of the lower mind, must do all outward works of life only for My sake, madartham api karmani;³¹ sixthly, the greater Yogi, who is still unable to keep personal consciousness fixed steadily in the Akshara Purusha and Uttama Purusha; there are nights of long exile from Light, there are moments of revolt, doubt and failure rising from subconscient planes; then by constant practice of union and repetition of supreme consciousness, the highest spirit is established in the nature; seventhly, the greatest Yogi,  yoginam api sarvesam³², is he who in perfect union lives in Me, mayi nivasisyasi³³, at every moment, in every action, with all integrality of nature, ‘for Me has love, ekabhaktih³⁴ and faith’; ‘repose all thy mind and all thy understanding in Me’³³; he is lifted up, bathed in the supernal blaze of the divine love and will and knowledge. From this last experience, the all-inclusive Knowledge and Ananda resume action.

            Throughout the Gita, Sri Krishna asked Arjuna to become a Yogi, tasmat yogi bhavarjuna³⁵, because by becoming a Yogi, he can be a fit instrument in resolving the terrible work, ghore karmani³⁶, of battle and massacre, for upholding the highest dharma of the race. Integral Yoga, though it stands on this foundation, yet there is a marked departure in pursuing its objective. To quote The Mother’s word, “It is very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with it (janma karma cha me divyam⁶⁵-- My birth as well as My work are both Divine)—it is spontaneous and natural for me… but Supramental transformation is another thing altogether, oh!… No one has ever followed that path; Sri Aurobindo was the first, and He left before telling us what he was doing, I am literally carving out a trail through the virgin forest—worse than a virgin forest…I am given the awareness of how huge this thing is one drop at a time…so I won’t be crushed. It has reached a point where all Spiritual life, all those people and races that have tried since the beginning of the earth, all that seems like nothing, like child’s play in comparison. And it is a work without glory: you have no results, no experiences filling you with ecstasy or joy—none of that, it is a hideous labour.”³⁷  

1:        Apara Jnana or Separative egoistic Apara Prakriti and sevenfold Ignorance 

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            “The pancha bhutas, mind (with its ten sense organs), reason, ego, this is my eight-fold divided Nature.”

The Gita-7.4

              “The indiscriminate unmanifest Energy; the five elemental state of matter; the ten senses and the one (mind), intelligence and ego; the five objects of senses. (This is the constitution of Kshetra, Field)”

The Gita-13.6

            “The seven original Seers and also the four Manus are My mental becomings; from them are all these living creatures in the world."

The Gita-10.6

            In the Gita, the narrow exclusive doctrine of the Sankhya, Patanjali’s Yoga and a part of the Veda and the Vedanta have been widened, corrected and completed by the development of the theory of three Purushas and double Prakritis of which the lower form is the maya of three gunas, Apara Prakriti and the higher is the divine nature, Para Prakriti. The Gita contents itself to restate the whole working of lower Prakriti, field, kshetra, in line with Sankhya thinkers. This kshetra is the product of twenty-four cosmic principles. They are five bhutas: ether, air, fire, water and earth, five tanmatras, that of sound, touch, sight, taste and smell; five karmendriya, five jnanendriya, unmanifest energy; manas, buddhi and ahankara. This lower nature, also known as apara prakriti, is constituted of three gunas or essential modes; sattwa, the seed of intelligence, conserves the working of energy; rajas, the seed of force and action, creates the working of energy; tamas, the seed of inertia and non-intelligence, dissolves what sattwa conserves and rajas creates. When the three gunas are in equilibrium, the Soul, Kshara Purusha is liberated and contact with Akshara Purusha is established but when the equilibrium is disturbed, then there is the ceaseless creation, conservation and dissolution, unrolling the phenomena of cosmos.

            In Integral Yoga, it is not the physical body alone which is the field, kshetra, but all too that the body supports, the tenfold body or sheath of Nature or Koshas that of Inconscient sheath, Subconscient sheath, Physical sheath, Vital sheath, Psychic sheath, Lower mental sheath, Higher mental or Spiritual sheath, Universal sheath, Supramental sheath and Bliss sheath; these may be regarded as totality of the field, kshetram. The lower sheaths are inconscient, subconscient, physical, vital and lower mental and these are constituted of twenty-four tattwas and are subject to three gunas of apara prakrti, bounded by ego, desire and suffering. In each successive birth, the formation of higher sheaths or Para prakriti are perfected, transformed, solidified and harmonised and with their steady influence the lower sheaths are purified, transformed and perfected. The three Purusha of the Gita are the knower of Kshetra, Kshetrajna. In integral Yoga, the Purushas or the Selves or the Knower of Kshetras are also tenfold and they reside in each Kshetra or knower of Kshetra holds each Kshetra. The Divine is at once the Inconscient Self, Subconscient Self, True Physical, True Vital, Truth Mind, Psychic Self, Spiritual Self, Universal Self, Supramental Self and Bliss Self. The successful interaction or movements between these ten-fold kshetras and kshetrajnas are the secret behind Divine Life.

            Ignorance is the product of Apara Prakrti, bewildered by the three gunas one cannot become the knower of the whole, krtsnabinna³⁸. The secret nature and the full extent of the Ignorance are systematised into sevenfold Ignorance. Firstly, we are ignorant of the Purushottama Consciousness, who is the origin, source of all creation and the ‘deluded minds despise Me lodged in the human body because they know not My supreme nature of being’⁷. This knowledge of the Absolute as the seed of all things, bijam mam sarvabhutanam³⁹, is the beginning of emergence from the Original Ignorance. Secondly, we are ignorant of spaceless, timeless, immobile and Immutable self, Akshara Purusha, and with the establishment of firm standing in the Brahman, Brahmi sthiti⁴⁰, one emerges out from Cosmic Ignorance. Thirdly, we are ignorant of our universal Self, our infinite unity with all Being and Becoming. ‘Here, today, behold the whole world, with all that is moving and unmoving, unified in My body, O Gudakesha, and whatever else thou willest to see.’⁴¹ With the revelation of Vasudeva sarvamiti, Cosmic Consciousness, one emerges out of Egoistic Ignorance. Fourthly, we are ignorant of our Psychic being or Kshara Purusha, we are aware of this little life in the small span of time and ignorant of eternal becoming in Time. ‘Many are My lives that are past, and thine also, O Arjuna; all of them I know, but thou knowest not…’⁴² ‘I know all past and all present and future existences, O Arjuna’.⁴³ The Kshara Purusha, the soul in man is unborn, ancient, semipiternal, not slain with the slaying of the body; weapons cannot cleave it, nor the fire burn, nor do the water drench it, nor the wind dry, eternally stable and all pervading. With these experiences, one emerges from the Temporal Ignorance. Fifthly, within this temporal becoming we are ignorant of our large and complex; tenfold Selves or three Purushas; we take this surface mind, life and body as our whole existence. We emerge out of this Psychological Ignorance when we become aware of the tenfold Selves (particularly true physical, true vital and true mental being) and their workings in our surface nature. Sixthly, we are ignorant of the true relation between the tenfold selves and the tenfold Sheaths and the interference of higher sheaths on our lower sheaths. ‘It is the knowledge at once of the Field, Kshetra and its Knower, Kshetrajna, which is the real illumination and only wisdom.’⁴⁴ With activation of Subconscient and Inconscient Selves, and their possession of adjacent lower sheaths, we emerge out of our Constitutional Ignorance. As a result of all this ignorance, we fail to govern, enjoy and know life and the world truly. With the emergence of true harmony, wisdom, love and beauty, we become many-sided Divine workers, krtsnakarmakrt,²⁷ and come out lastly from the yoke of Practical Ignorance. It is by knowing Him integrally, samagram mam⁴⁵, as the Brahman is both mobile and immobile, One and the Many, Knowledge and Ignorance; thus the Soul is easily liberated from the yoke of lower Nature, darkness of Ignorance, andham tamam prabisanti,⁶⁹ greater darkness of exclusive Knowledge, tato bhuyaiba tamah vidyam⁶⁹ and the door of ascension of consciousness wide opens.    

2:        Guhya Jnana of Atman or secret knowledge of Kshara Purusha and Para prakriti of the fourfold soul force:

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              “But know my Divine Nature, Para prakriti, different from this apara prakriti, O mighty-armed, the Para prakriti which uphelds this world has become the individual soul, Jiva.”

The Gita-7.5

             “The eternal portion of Me has become the Jiva in the world of living creatures and cultivates the subjective powers of Prakriti, mind and five senses.”

The Gita-15.7

            “By the (true inner) self thou shouldst deliver the (surface desire) self, thou shouldst not depress and cast down the (surface desire) self (whether by self indulgence or suppression); for the (true inner) self is the friend of the (surface desire) self and (surface desire) self is the enemy (if it is not in contact with the true inner self). To the man is his (true inner) self a friend in whom the (surface desire) self has been conquered by the (true inner) self, but to him who is not in possession of his (true inner) self, the (surface desire) self is as if an enemy and it acts as an enemy.”

The Gita-6.5,6

            “I created the fourfold order according to the divisions of quality and active function. Know Me (Kshara Purusha) for the doer of this fourfold law of human workings who am (Akshara Purusha) yet the imperishable non-doer.”

The Gita-4.13

            “The works of Brahmins, Kshatriyas, Vaishyas and Shudras are divided according to the qualities, gunas, born of their own inner divine nature of the soul, svabhava.”

The Gita-18.41

           The inner soul in man, Kshara Purusha, is a partial manifestation of the Divine, mamaivamsah⁴⁶, who is itself mutable, Kshara, everlasting, sanatanah, the Lord, Ishwara⁶⁶, the luminous inhabitant in the human body, manusim tanumasritam,⁷ and simultaneously the giver of sanction, anumanta⁴⁷ of all the action of the three gunas within the boundary of Ignorance, missioned to lead man in Ignorance towards the light of Divine consciousness. Its operation in the ignorance is different from Akshara and Uttama Purusha, though it has manifold deep relations with them. The Kshara Purusha, associating itself with the works of Prakriti, seems to be the doer of all works, karta, whereas Akshara Purusha, dissociating itself from all the workings of the gunas is the inactive non-doer, akarta and witness. In Purushottama, these two states, the action of the Soul and its mutability and the status of the immutability of the Soul actually coexist. The Purushottama puts forth his own active nature, svam prakrtim, manifest in the Jiva and works out its own innate Divine nature, svabhava, in addition to its egoistic action, bewildered by the three gunas.

            Initially, the Gita has identified the double Soul in man (verse-6.5, 6); one that of the surface desire soul carrying in its nature the apparent nature of lower instincts, emotions, the mental seeking for power, knowledge and happiness and the other behind it that of the true soul, the Psychic being, a pure power of light, love, joy and beauty. The desire soul’s wrong approach and reception towards life deforms the pure joy into pleasure, pain and indifference. True soul is the imperishable, evolves in us from birth to birth and is untouched by death, decay and corruption. It is actually the Psychic sheath that grows from birth to birth by entering the essence of all experience of the Psychic self in the Ignorance. A mastery of senses, the ability to do without all that they hanker after, is the initial condition of the true soul life.

             The para prakriti of the Gita has been extensively developed in Integral Yoga in terms of its two exclusive and five all-inclusive aspects. It has been made clear that the para prakriti is the real source of all cosmic existence and lower nature or apara prakriti is only its derivation and dark shadow. The Jiva’s action in ignorance of Apara prakriti is subjected to three gunas and it puts on Divine nature when the soul rises beyond all ignorant limitations. The pure soul force which is other than the mind-force, life-force, force of intelligence can flow into the moulds of intellectual, ethical, aesthetic, dynamic, vital and physical mind, puts its influence of an initial transcendence, impersonality, pure fire of spirit of something beyond the gunas of normal nature and evolves the highest spiritual perfection. The fourfold active human personality, chaturvarnyam9, are fourfold pure soul forces of Kshara Purusha, born of their own inner Spiritual nature, svabhava, manifested as brahmana, representing power of knowledge, kshatriya, representing power of strength, vaishya, representing mutuality and active and productive relation and interchange and shudra representing power for works and labour and service; these four soul powers are derived from four exclusive aspect of Para prakriti of Akshara Purusha, revealed as four Manus, chatvaro manavosthata¹⁰, of Wisdom, Power, Harmony and Perfection. These four Overmental Shaktis are derived from Purushottama Consciousness and are responsible for the transformation of mind, life and body and when Their action on earth are harmonised to a greater extent, then the Mother’s Para Shakti of Supramental order can interfere.

            The ideal character and Soul power of Brahmana are all ideas, knowledge and incoming truth more open to Psychic Light, harmony, universal unity and love of the indwelling Spirit; subdues the lower members to their greater Psychic law; a temperament full of patience, endurance, long suffering, self control, affinity towards concentration and meditation which dominates and quiets the passions and desire-will and a growth of impersonalized and universalized personality. The perfection of Brahmana comes when one is capable of opening to all kinds of revelation, inspiration, intuition, discrimination, synthesis; grasps all knowledge with delight, a spiritual enthusiasm, ecstasy; full spiritual force, illumination and purity, brahma tejas, brahma-varcas.

            The ideal character and Soul power of Kshatriya are development of strength, energy, courage, leadership, lordship, protection, rule, victory in every kind of battle, a creative and formative action, truth, purity of love, helpfulness to men, high self confidence, sacrifice of lower to higher self and resistance to injustice and oppression, spirit of conquest into the fields of intuitive knowledge and spiritual experience.  The perfection of Kshatriya soul force are infinite dynamic courage to which no opposing force can deter the aspiration imposed by the spirit; a high nobility of soul and will be unaffected by any littleness or baseness and moving with certain greatness of spiritual victory; a spirit never depressed from the faith and confidence in the power that works in the being and the process of virginization of the whole nature must continue in order to become the purest vessel and enjoy the self rule, svarajya and mastery of one’s environment and circumstances, samrajya. 

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            The ideal character and soul power of Vaisya are the instinct of life to produce, exchange, skill, kausala, possess, enjoy, contrive, put things in order and balance, work out to the best advantage the active relations of existence, skillful devising intelligence, commercial, technical, scientific and utilitarian mind, bent upon efficient exploitation of the world or its surroundings, practical philanthropy, skillful in economy, which recognises the great law of interchange and amasses in order to throw out in large return, a power of giving and ample creative liberality, active opulence luxurious of the prolific Ananda of existence. The perfection of Vaisya soul force are a great taking into oneself from all beings and a free giving out of oneself to all, a divine commerce and a large enjoyment of mutual delight of life, the full manifestation of Divine love, ananda, beauty and harmony in material things.

            The ideal character and soul power of Shudra are dignity, toil and capacity of labour and service for maintenance of his existence and gratification of his primary need of food, cloth, shelter, education and health; the power of service to others, to obey and follow whatever great influence and needful discipline, a love which asks for no return; desire to give our life, soul, work and wealth to the Divine and as a result the power of complete self-surrender. The perfection of Shudra soul force are universal love that lavishes itself without demand of return, many-sided universal action guided by Divine Will, the absolute self-surrender of the whole being to the Master of our being.

            The greater perfection can come when one widens one self to include all these four powers. These powers initially work in an ill-formed confusion, but he is able to harmonise the function of all these four Soul forces in birth after birth and proceeds towards total development of his inner and outer existence. Our life is at once a quest towards various Divine faculties, a struggle and battle of our desire-will to tune with the Divine will and struggle to harmonise the surroundings, a constant production and application of skill to material life and sacrifice and service. The recognition of these four powers and their free workings in our nature are important means of our Integral development.

3:        Guhyatara Jnana of Brahmanirvana or more secret knowledge of Akshara Purusha and the action of Para prakriti through fourfold Divine Shaktis:

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              “There are two Purushas in this world, the immutable Akshara Purusha and the mutable Khara Purusha; Kshara Purusha is all these existences, the high-seated Consciousness of the Brahmic status, Kutastha is called the Akshara Purusha. But other than these two is that highest spirit called the Uttama Purusha, who enters the three worlds and upbears them…”

The Gita-15.16,17

             “He who has the inner happiness and the inner ease and repose and the inner light, that Yogin becomes the Brahman and reaches self-extinction in the Brahman, brahmanirvanam.”

The Gita-5.24

                “When the mind is thoroughly quieted, then there comes upon the Yogin stainless, passionless, the highest bliss that has become the Brahman. Thus freed from stain of passion and putting himself constantly into Yoga, the Yogin easily and happily enjoys the touch of the Brahman which is an exceeding Bliss.”

The Gita-6-27, 28

            Other than the Kshara Purusha, there is another Spirit, whose centre is located just above the head, is eternal, undivided and not even seemingly divided by the division of things, inactive and silent witness of all action, the immobile in the mobile, the immutable in the mutable, the imperishable in the perishable and the One. We become aware of this Akshara Purusha in proportion as we draw back our outward moving mind and phenomenal existence. It is not the highest secret of the Gita, ‘but the first necessity’, after which one can ascend to the state of Purushottama. Brahma nirvana is the union with immutable self and it is the highest realisation of Jnana Yoga, Vedantic and Sankhya teachings.

            The conditions of attaining Brahma Nirvana are firstly, mind is established in equality through practice of titikha, endurance, udasinata, indifference and nati, submission to the will of God; titikha is to bear in the body the velocity of desire, wrath, passion, cold and heat, pleasure and pain (verse-5.23); udasinata is equal in soul to friend and enemy and neutral and indifferent also to sinner and saint (verse-6.9); nati state is that living in God one neither rejoices on obtaining what is pleasant, nor sorrows on obtaining what is unpleasant (verse-5.20); secondly, the soul is no longer attached to the enjoyments born of touches of outward things; thirdly, ‘by worshipping the feet of the Guru, questioning and by service, thou shalt see all existences first without exception in the Akshara Purusha, then in Me, Uttama Purusha’⁴⁸; fourthly, the knot of doubt is cut asunder and sraddha, faith in the Divine and His Shakti is developed; fifthly, food, sleep, action are to be made balanced and moderate; sixthly, renounce the residue of all desires born of the desire-will and master the senses by mind as mind is supreme over the senses, then mind is fixed in buddhi as supreme above mind is intelligent will and buddhi is fixed in the Immutable Self as supreme over buddhi is Akshara Purusha; seventhly, the mind is kept calm and free from fear and the vow of celibacy,  Brahmachraya observed and the vision drawn in and fixed between eyebrows, the controlled mentality is thus turned to the Brahman.  When the mind is thoroughly quieted, the Yogin enjoys the touch of Brahman, which is an exceeding Bliss.

             The experience Brahma Nirvana serves three purposes: firstly, it helps to enter deep samadhi away from all world-consciousness; secondly, it is a preparatory movement towards cessation of birth in Parmam dhama; thirdly, there are hierarchies of Consciousness in Spiritual planes and Spiritual forces from these planes can be directed towards apara prakriti, for the transformation of nature. In the Gita, the third possibility was not explored; whereas in Integral Yoga, the second possibility is directed towards the realisation of the third because the transformation of whole nature and cessation of birth are incompatible with each other. In Integral Yoga, the soul liberated and established in Brahma Nirvana continues its work of complete transformation of earth through repeated rebirth in order to fulfil the Divine action in the world, sarvabhuta hiteratah⁶. The other specialised part of the Gita’s teaching of cessation of birth in supreme abode of Param Dhama is replaced with the manifestation of the same Purushotttama Consciousness here on earth, in the body, ihaiva.⁴⁹   

            With the purification of chitta, manas, buddhi and ahamkara, one becomes aware of higher planes of illimitable Consciousness, an infinite ocean of ananda, power and energy. These ascending higher planes are systemised as higher Mind, illumined Mind, intuitive Mind, Overmind and mind of Light. The Divine Mahashakti from these planes can pour into apara prakriti, which constitutes twenty-four tattvas and three gunas and can bring constitutional change there. The four Mother powers from these planes are the action of Para Prakriti of Akshara Purusha; She is Maheswari, the goddess of supreme knowledge, supreme truth, spiritual will and calm passion of Supramental largeness; She is Mahakali, goddess of supreme strength, severest austerity of tapas, swiftness to battle and victory against the powers of lower nature; She is Mahalakshmi, the goddess of supreme love, delight, beauty and harmony; She is Mahasaraswati, the goddess of divine skill of works and perfection. In Integral Yoga, when the Brahmanirvana or the Passive Brahman state is established in the individual Consciousness, through practice of four Spiritual disciplines that of Jnana Yoga, Karma Yoga, Bhakti Yoga and Yoga of self-Perfection respectively, then the constant pouring in of four aspects of the Mother powers becomes practicable and they build the mental, vital and physical sheaths for perfection of the field, kshetra. 

4:        Guhyatama Jnana of Paramam dhama or the most secret knowledge of cessation of birth or Moksa:

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             “And in the Gita He (Sri Krishna) speaks of this human world as a transient and sorrowful affair and, in spite of His gospel of divine action, seems almost to admit that to leave it is after all the best solution.”⁵⁰

Sri Aurobindo 

            “Having come to Me, these great souls come not again to birth, this transient and painful condition of our mortal being; they reach the highest perfection.”

The Gita-8.15

“There we find the timeless being which is not illumined by sun, moon or fire; having gone thither they return not; that is the highest eternal status of My Being.”

The Gita-15.6

            “He who knoweth thus in its right principles my divine birth and my divine work, when he abandons his body, comes not to rebirth, he comes to Me, O Arjuna.”

The Gita-4.9

            “Arjuna said: Thou art the Supreme Brahman, the supreme Abode, param dhama, the supreme Purity, the one Permanent, the divine-Purusha, the original Godhead, the Unborn, the all-pervading Lord.”

The Gita-10.12

            “He is called the unmanifest immutable, Him they speak of as the supreme Soul and status, and those who attain to Him return not; that is my supreme place of being, param dhama.”

The Gita-8,21

            Moksha may be considered as a deeper state of Brahma Nirvana; here the whole active Consciousness of Brahma nirvana is renounced along with the renunciation of separative ego and our being is dissolved in the highest Brahman. This is a special means of the Gita of the last movement of the soul and a strong aid to overcome the outward-going mind and find a passage of final departure through mystic brahmarandhra above the head.

            For attainment of this final rest in Purushottama Consciousness in His supreme abode, Param dhama, the necessary conditions are; firstly, the Soul must have moulded towards that ideal his whole inner and outer life to the extent that remembrance of the Divine being becomes no longer an intermittent condition of mind, but the natural condition of all activities; secondly, the Soul must be one with Him each moment growing inwardly during physical life; thirdly, he must be faithful to his aspiration and will and a union with God in bhakti during the critical moment of physical death; fourthly, the life force entirely drawn up and set between the brows in the seat of mystic vision, the intelligence concentrated in the utterance of sacred syllable OM and its conceptive thought in the remembrance of the Supreme Godhead, he who goes forth, abandoning the body, he attains the highest status.

            The Gita repeatedly described this creation as a transient and unhappy world, anityam asukham,⁶⁷ dukhalayam asaswatam,⁶⁸ and even the escape to the highest heaven is also subjected to rebirth and the return of the soul to His supreme abode of Param dhama is recognised as the immediate practicable solution.

            In Integral Yoga the lure of individual escape into param dhama, is replaced with the necessity of repeated rebirth in order to accelerate universal evolution and work towards the redemption of the whole race, and by that alone true individual redemption of soul and nature is practicable here on earth, ihaiva, and the param dhama of Purushottama Consciousness is realised no longer up above but here in this manifested creation.

            The exclusive siddhi, to which the Gita devoted its whole concentration in the form of conquest of the self, Jitatmanah, Brahma Nirvana and Moksha, are necessary steps in the ascending series, yet it has also the departure into the universal aspect of Godhead and comprehensive solutions were initiated. The universal action of the Divine can be accepted as important transition in Integral Yoga which are represented in the following lines: sarvabhutahite ratah⁶ busied with and delighting in the good of all creatures, Iswarah sarvabhutanam hrddeserjuna tisthati⁵¹, the Lord, O Arjuna, is seated in the heart of all beings, sarvalokamahesvaram suhrdam sarvabhutanam⁵², the Lord of all worlds who is the friend of all creatures, sarvagatam yajne pratisthitam⁵³, all-pervading, is established in sacrifice, sarvatha vartamano’pi sa yogi mayi vartate⁵⁴, in all possible poise of nature, in all possible human condition, in all possible world action without any fall from his oneness and constant communion with the divine, that Yogin lives and acts in Me. The universalised individual Consciousness is recognised as an important means of multiple Divine action on earth and a passage to the Supramental world.