Essays on the Gita -Sri Aurobindo
Second Series : PART-2 : Chapter 17
Deva and Asura
But this is only when we knot ourselves up in the rigid logical oppositions of the analytic mind, not when we look freely and subtly at the nature of spirit and at the spirit in Nature. What moves the world is not really the modes of Prakriti, — these are only the lower aspect, the mechanism of our normal nature. The real motive power is a divine spiritual Will which uses at present these inferior conditions, but is itself not limited, not dominated, not mechanised, as is the human will, by the gunas. No doubt, since these modes are so universal in their action, they must proceed from something inherent in the power of the Spirit; there must be powers in the divine Will-force from which these aspects of Prakriti have their origin. For everything in the lower normal nature is derived from the higher spiritual power of being of the Purushottama, mattah. pravartate; it does not come into being de novo and without a spiritual cause.
Something in the essential power of the spirit there must be from which the sattwic light and satisfaction, the rajasic kinesis, the tamasic inertia of our nature are derivations and of which they are the imperfect or degraded forms. But once we get back to these sources in their purity above this imperfection and degradation of them in which we live, we shall find that these motions put on a quite different aspect as soon as we begin to live in the spirit. Being and action and the modes of being and action become altogether different things, far above their present limited appearance.
For what is behind this troubled kinesis of the cosmos with all its clash and struggle? What is it that when it touches the mind, when it puts on mental values, creates the reactions of desire, striving, straining, error of will, sorrow, sin, pain? It is a will of the spirit in movement, it is a large divine will in action which is not touched by these things; it is a power of the free and infinite conscious Godhead which has no desire because it exercises a universal possession and a spontaneous Ananda of its movements. Wearied by no striving and straining, it enjoys a free mastery of its means and its objects; misled by no error of the will, it holds a knowledge of self and things which is the source of its mastery and its Ananda; overcome by no sorrow, sin or pain, it has the joy and purity of its being and the joy and purity of its power.
References and Context
- tapas, cit sakti.