Essays on the Gita -Sri Aurobindo
Second Series : Chapter 1
The Two Natures
The Jiva, as we are told later on, is the Lord, ısvara, but in his partial manifestation, mamaivam sah.; even all the multiplicity of beings in the universe or in numberless universes could not be in their becoming the integral Divine, but only a partial manifestation of the infinite One. In them Brahman the one indivisible existence resides as if divided, avibhaktam ca bhutes. u vibhaktam iva ca sthitam. The unity is the greater truth, the multiplicity is the lesser truth, though both are a truth and neither of them is an illusion.
It is by the unity of this spiritual nature that the world is sustained, yayedam dha ryate jagat, even as it is that from which it is born with all its becomings, etadyonı ni bhu ̄ ta ̄ ni sarva ni, and that also which withdraws the whole world and its existences into itself in the hour of dissolution, aham krtsnasya jagatah. prabhavah. pralayas tatha . But in the manifestation which is thus put forth in the Spirit, upheld in its action, withdrawn in its periodical rest from action, the Jiva is the basis of the multiple existence; it is the multiple soul, if we may so call it, or, if we prefer, the soul of the multiplicity we experience here. It is one always with the Divine in its being, different from it only in the power of its being, — different not in the sense that it is not at all the same power, but in this sense that it only supports the one power in a partial multiply individualised action. Therefore all things are initially, ultimately and in the principle of their continuance too the Spirit. The fundamental nature of all is na- ture of the Spirit, and only in their lower differential phenomena do they seem to be something else, to be nature of body, life, mind, reason, ego and the senses. But these are phenomenal derivatives, they are not the essential truth of our nature and our existence.
The supreme nature of spiritual being gives us then both an original truth and power of existence beyond cosmos and a first basis of spiritual truth for the manifestation in the cosmos. But where is the link between this supreme nature and the lower phenomenal nature? On me, says Krishna, all this, all that is here — sarvam idam, the common phrase in the Upanishads for the totality of phenomena in the mobility of the universe — is strung like pearls upon a thread.
References and Context
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