This Study Circle is offered at the Lotus Feet of The Mother and Sri Aurobindo for activation of Their Great Assurance and for the purpose of extension of Their Karma Yoga.
              The Gita insists that writing or oration or guidance or action of a Spiritual man should not generate offence, udbega,³⁹ anxiety, chinta,¹⁴ and controversy or division of understanding, buddhi veda,³⁸ among ordinary earth-bound man and sets himself as an example before them by doing all work with knowledge and Divine union. It further insists that his writings/oration should be truthful, satya,³⁹ pleasant, priya, and beneficial, hita, ‘and a careful avoidance of words that may cause fear, sorrow and trouble’⁴⁴ to the collective mass. The Synthesis of Yoga further hints that if a writing related with Spiritual truth has to inspire a wider dimension for long period, it must descend from very high impersonal and universal plane and must be received by intellect without least distortion.

              The Gita issues injunction on the man of Knowledge to utilise Karma Yoga as a means of gathering together the devotees, lokasamgraham, and not to disturb their thought basis, life basis and work basis which are guided by divisible consciousness of three gunas. They should not be persuaded to become a liberated Divine worker or live a life of higher Consciousness through rigorous self-control; ‘for impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.’⁹¹ He should not create a division of their understanding on attachment to action and he should encourage them to do all action, doing them himself with knowledge, detachment and Yoga. Their minds are restless, uncontrollable and wander away from Yoga. The Gita has identified them as child Souls, bala, and further segregated them as women, striyah, those who have not renounced sense enjoyments, Shudra, those who subjected their life to lower nature, Vaisya, those who have subjected their life to wealth attachment. There are still inferior Souls identified as man of evil conduct, out-castes, born from the womb of sin and deluded souls. The Gita has accepted them all and proposes them many fold moderate paths of devotion without self-control, in order to attain the Divine. They are:     
1: “Others, those who are unfit to pursue Karma, Jnana, Sankhya and Dhyana Yoga, may hear the Truth from realised Souls and mould the mind and heart into the sense of That to which they listen with faith and concentration and these devotees also go beyond death to immortality.” The Gita-13-26,
2: “If thou art unable even to seek by practice of Yoga, then be it thy supreme aim to do My work; doing all actions for My sake, thou shalt attain perfection.” The Gita-12.10, “Work without sacrifice leads this world of men to bondage; for sacrifice practise works, O son of Kunti, becoming free from all attachments.” The Gita-3.9
3: “If a man of very evil conduct turns to Me with a sole and entire love then swiftly he becomes a Soul of righteousness and obtains eternal peace. This is My word of promise.” The Gita-9.30/9.31,
4: “Those who take refuge in Me, O Partha, be they out-castes, born from the womb of sin, women, Vaisysas, even Shudras, they also attain to the highest Goal.” The Gita-9.32,
5: “To those devotees who worship Me making Me alone the whole object of their thought, to those constantly in Yoga with Me, I spontaneously bring every good and all their inner and outer getting and having.” The Gita-9.22,

              The Gita considers that the devotees who have failed to succeed in Yoga in the past births, yogabhrasta, are born again in the house of pure, glorious and in the family of wise Yogin.  In this birth they show interest in the written truth, Shastra, from early part of their formative life and they again endeavour assiduously in order to succeed in Yoga or after material birth from the mother’s womb, their Soul prepare to experience again new birth of Soul, known as dvija. Spiritual life is decreed for a dvija.

              What are the Divine action and its coexistence of Divine silence and passivity that a Divine Worker must know and through this knowledge based action he can be released from all error, defects and ills. One has to understand the Divine action initiated from higher planes of Consciousness, undivine action initiated from rajasic desire will and inertia of inaction initiated from tamasic indolence. He who in Divine activity can see the Divine passivity and this subjective action of Divine descent continues after the objective action ceases, he is a true Karma Yogi. So, he is in Yoga and a many sided universal Divine worker involved in doing well of all creature. The inception and continuation of Divine action is free from the will of desire and all the defects of work are burned up by the fire of self-knowledge. He has abandoned all attachment to the fruits of work, ever satisfied without any kind of dependence, he does nothing but a Divine Will does action through him. He has no personal hope, personal possession; his heart, sense, mind and intellect are under perfect self-control, performs action by the movement of the body alone, he does not commit any sin. The liberated Divine Worker is satisfied with whatever comes to him, lives beyond any duality, is jealous of none, and is equal in failure and success. He is free from attachment, mind, sense and heart are firmly founded in self-knowledge and defect of all his work is dissolved.⁴⁶ The Lord projected this Karma Yoga superior⁵⁵ to Jnana Yoga as one does not have to reject life and action in order to attain the Divine. Karma Yoga gives the message of transformation of lower Nature of three gunas into higher Divine Nature, because through this transformation alone ‘a perfected Yogi lives and acts always in the Divine.’⁵⁸

                The Gita¹¹⁸ confirms that those who will do Divine work must understand three things. They are (1) right action, (2) wrong action and (3) inaction.

1. Right action: If one will do all action with Soul united with static Divine then that is identified as Divine action.
2. Wrong action: If action is done out of personal will, attachment, desire and motive to get result, then that work is identified as undivine action. It can be corrected by not initiating any work, sarbarambha parityagi, and by consecrating the ordinary action.
3. Inaction: If one experiences Divine descent of Shakti, when objective work is withdrawn, then that is identified as the period of subjective Divine action or inaction. One who realises inaction or passive Divine during action and subjective action or active Divine union during inaction, he is a true Yogi and universal Divine worker.

              In integral Yoga, the Divine action hinted in the Gita is further developed into four gradations.
1: Divine action by Soul’s union with the static Divine:

2: Universal Divine action by Soul’s union with dynamic Divine Shakti:

3: Supramental Divine action by Static Divine’s union with dynamic Divine Shakti in the heart centre:

4: Cellular transformation action by large scale invasion of dynamic Divine Shakti to static Matter:  

             The greatest utility of Study circle is not to limit it to Teachings alone but to utilise it as means of movement of ascent of Soul to travel ‘beyond the world’⁸⁸ and descent of Divine Shakti to ‘save the world.’⁸⁸

As Divine workers, we must always remember three things¹.

1. Whatever manifesting work done through us, small or big, either through activation of three Gunas or through Divine union, are like an infinitesimal grain of dust before the Eternal existence. If a very big work is executed by us without the Divine’s Presence, then that work is of no Spiritual value. If a very small work is done by us with full of Divine’s Presence, then that work is of great Spiritual value.
2.  We are given a task through Divine Call, so whatever truth, love, beauty, and delight manifest through us or whatever we create are not our own but a descent from some transcendent Source. Similarly, all our surface emotions and surface thoughts are source from the inconscient and subconscient or from the universal forces and that we are just a puppet moved by these forces and we must remember that none of them are our own.
3. The Powers that act through our instrumental vessel, dark or bright, are not our own. Based on our consciousness from tamasic to Spiritual plane, the invisible forces of either kind enter our system and do their destructive or creative action. When we are under the influence of three Gunas, then the asuric forces capture the human vessel to hinder our sadhana and when we are under Psychic and Spiritual influence, the invisible Beings of these higher planes assist our sadhana. We must remain aware of them and strive to tune ourselves with the highest instrumental action through Savitri’s declaration:

“He^a dwells in me,^b the mover of my acts,
Turning the great wheel of his cosmic work.
I am the living body of his light,
I am the thinking instrument of his power,
I incarnate Wisdom in an earthly breast,
I am his conquering and unslayable will.
The formless Spirit drew in me its shape;
In me are the Nameless^c and the secret Name.^d” Savitri-634

(a: Divine, b: Savitri, c: Spiritual being, d: Psychic being.)