Now He says by what you will do it, 11th chapter n° 54 gives you the key:
bhaktyā tv ananyayā śakya aham evaṁvidho ’rjuna |
“There is only one way by which you can see Me this and this is bhaktyā tv ananyayā, not ordinary Bhakti, incomparable Bhakti; jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ, it is only by that kind of devotion which is rare, incomparable devotion, only through that you can know that form, you can see that form or you can enter into that form, by no other means can you do it.”
From the entire teaching of the Gita, this one sentence is one of the most important sentences of the Bhagavad Gita: ‘By what can you see the supreme Divine’. If you want to see immobile Brahman: there is one. If you want to see God as a friend, as a brother, as a father, as a lover, as a beloved: there is one form. If you want to see God’s will: there is another form. But what you have seen is something which encompass all of them together and the key to that is bhaktyā tv ananyayā: incomparable Bhakti.
Therefore now Sri Krishna says how to have that Bhakti:
matkarmakṛn, that Bhakti is that which combines matkarmakṛn, you will be the doer of My karma, divyam karma. What He had spoken in the fourth chapter of the Bhagavad Gita that is repeated here, matkarmakṛn, by doing My work; matparamo madbhaktaḥ saṅgavarjitaḥ |; madbhaktaḥ, you become My parama Bhakta, My supreme devotee, at the same time doing My will, not merely Bhakti, this is ananyayā Bhakti, Bhakti which is not running away from action, on the contrary ghoraṁ karma also he does because Sri Krishna Himself is doing that and if you are Bhakta how can you be away from that supreme Karma, even though it may be ghoraṁ?
matkarmakṛn matparamo madbhaktaḥ saṅgavarjitaḥ |, at the same time one who has given up all attachments; nirvairaḥ, one who has no sense of revenge,
nirvairaḥ sarvabhūteṣu yaḥ sa mām eti pāṇḍava ||55|| (XI)
“One who sees Me everywhere.” So one who has combined the vision of the Divine in all, one who is great Bhakta, and one who is doing the Divine’s work, all of them combined together, then only that supreme vision can be visible.”
So soon we finished.
I will read to you the most important part of the Bhagavad Gita which is now revealed to us and what Sri Aurobindo has written here, how the question with which the whole of the Gita starts is now answered. The speciality of the Gita is, (in fact of the whole Indian thought is, and it distinguishes Indian thought from all other thoughts) is the brave and courageous statement that Divine is peace, Divine is Love, but Divine is also destruction. This is the one quality of the Divine which people are afraid to attribute to the Divine as if Divine Himself will be hurt if you describe the Divine as the destroyer. As Sri Aurobindo says: “No religionist, superficial optimist, man who lives in emotions, men of sentiments, a sensational idealist, they all twist away the real truth of the Divine when they come to describe the world and all that is there in the world which is destructive. Everybody goes to help the God saying: ‘you are not responsible for destruction’. You are everything: You are Love, You are Peace, You are creator, wonderful Preserver, but if there is this destruction, it is not You because You can’t be that. You are so great, You are so wonderful, how can You be the Destroyer. And therefore all kinds of ideologists have arisen. According to one the destruction is done by Asura, not by Divine. Or else there is Satan who is the responsible for it. Or else: ‘Oh! It is man who is responsible. God is very nice, but you have done wrong actions, therefore you have to be punished, you have to be destroyed’. In every way God is protected from all that is considered to be destructive. Whereas here, very boldly Sri Krishna says: ‘I am Time, kālaḥ asmi, I am the Time who is destroyer’ a great secret is being manifested in this chapter. That this world process is a very special kind of process, willed by the Divine, executed by His Nature, even by producing a lower nature, but it is He who is responsible for it. He has a higher nature, but the lower nature is also derived from Him. Man cannot do it, unless the Divine has sanctioned it in one way or the other. This is the stark conclusion out of this great description. God is not at all absolved from any responsibility of evil in the world, of any destruction in the world. This is the boldest statement in the Bhagavad Gita.
This is the statement about which Arjuna is so much afraid, he said: “How can I do that destruction? How can I kill them?”, and he was running away from that. Can the Divine will destruction? And Sri Krishna says very boldly, “nāśaḥ asmi, I am Myself the destruction”. The whole world is nothing but a constant formation and constant destruction of formations. Even if you have to rise from the lower nature to the higher nature, you have to destroy the lower nature. You cannot say: ‘oh! Lower nature is going to be destroyed, I must preserve it’: the preservation is as it were the only virtue.