Essays on the Gita -Sri Aurobindo
Second Series : PART-2 : Chapter 15
The Three Purushas
THE DOCTRINE of the Gita from the beginning to the end converges on all its lines and through all the flexibility of its turns towards one central thought, and to that it is arriving in all its balancing and reconciliation of the disagreements of various philosophic systems and its careful synthetising of the truths of spiritual experience, lights often conflicting or at least divergent when taken separately and exclusively pursued along their outer arc and curve of radiation, but here brought together into one focus of grouping vision. This central thought is the idea of a triple consciousness, three and yet one, present in the whole scale of existence.
There is a spirit here at work in the world that is one in innumerable appearances. It is the developer of birth and ac- tion, the moving power of life, the inhabiting and associating consciousness in the myriad mutabilities of Nature; it is the constituting reality of all this stir in Time and Space; it is itself Time and Space and Circumstance. It is this multitude of souls in the worlds; it is the gods and men and creatures and things and forces and qualities and quantities and powers and presences. It is Nature, which is power of the Spirit, and objects, which are its phenomena of name and idea and form, and existences, who are portions and births and becomings of this single self- existent spiritual entity, the One, the Eternal. But what we see obviously at work before us is not this Eternal and his conscious Shakti, but a Nature which in the blind stress of her operations is ignorant of the spirit within her action.
Her work is a confused, ignorant and limiting play of certain fundamental modes, qualities, principles of force in mechanical operation and the fixity or the flux of their consequences. And whatever soul comes to the surface in her action, is itself in appearance ignorant, suffering, bound to the incomplete and unsatisfying play of this inferior Nature. The inherent Power in her is yet other than what it thus seems to be; for, hidden in its truth, manifest in its appearances, it is the Kshara, the universal Soul, the spirit in the mutability of cosmic phenomenon and becoming, one with the Immutable and the Supreme. We have to arrive at the hidden truth behind its manifest appearances; we have to discover the Spirit behind these veils and to see all as the One, vasudevah. sarvam iti, individual, universal, transcendent. But this is a thing impossible to achieve with any completeness of inner reality, so long as we live concentrated in the inferior Nature.
References and Context
- ↑ Gita, XV.
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