Yes, that is exactly what the Gita teaches and Sri Aurobindo confirms. Nirvikalpa samadhi is a strenuous and partial realisation that those who want to withdraw from the manifestation (creation) seek. But the Divine Himself is there in the creation and in each creature, not only as a witness unconcerned and unconnected with everything but as a dynamic power upholding and conducting, moving and harmonizing the countless different elements of creation. He does not become less Divine by entering into creation. So too, man can, through the practice of the Yoga as given by Sri Krishna be in the world, even as God, not only in essence but also within the manifestation. When such a person speaks, acts or does anything else, it is God who does so directly through the instrumentality of such a person. Quoting one among number of similar passages from Sri Aurobindo’s Essays on the Gita:
‘The liberation of the Gita is not a self-oblivious abolition of the soul’s personal being in the absorption of the One, sāyujya mukti; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss, sāyujya,—for one object of this Yoga is to become Brahman, brahmabhūta. There is an eternal ecstatic dwelling in the highest existence of the Supreme, B.G.12.8 sālokya,—for it is said, “Thou shalt dwell in me,” nivasiṣyasi mayyeva. There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes, sāmīpya. There is an identity of the soul’s liberated nature with the divine nature, sadṛśya mukti,—for the perfection of the free spirit is B.G.4.10 to become even as the Divine, madbhāvam āgataḥ, and to be one with him in the law of its being and the law of its works and nature, B.G.14.2 sādharmyam āgataḥ. The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence, sāyujya; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release, sālokya, sāmīpya. The Yoga of works leads to oneness in power of being and nature, sādṛśya. But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.’
Affectionately
Alok da
Source:
प्रेम और मां से संबंध || RH 163 || Dr. Alok Pandey
YT Link: https://youtu.be/cOdYg9ZVOP8
