{"id":3610,"date":"2013-07-13T01:49:57","date_gmt":"2013-07-13T01:49:57","guid":{"rendered":"http:\/\/localhost\/?p=3610"},"modified":"2013-07-13T01:49:57","modified_gmt":"2013-07-13T01:49:57","slug":"32-god-in-power-of-becoming-vol-essays-on-the-gita-1950-edn","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/essays-on-the-gita-1950-edn\/32-god-in-power-of-becoming-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-32_God in Power of Becoming.htm"},"content":{"rendered":"
\n\n\n
\n

\nVIII <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nGOD IN POWER OF BECOMING <\/font><\/b><\/span><\/p>\n

\n <\/p>\n

\nA<\/font>
\nVERY<\/font> important step has been reached, a decisive statement of its
\nmetaphysical and psychological synthesis has been added to the development of the Gita’s gospel of spiritual liberation and divine works.
\nThe Godhead has been revealed in thought to Arjuna; he has been
\nmade visible to the mind’s search and the heart’s seeing as the supreme
\nand universal Being, the supernal and universal Person, the inwarddwelling Master of our existence for whom man’s knowledge, will
\nand adoration were seeking through the mists of the Ignorance. There
\nremains only the vision of the multiple Virat Purusha to complete the
\nrevelation on one more of its many sides. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThe metaphysical synthesis is complete. Sankhya has
\nbeen admitted for the separation of the soul from the lower nature\u2014a
\nseparation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the
\nthree gunas constituent of that nature. It has been completed and its
\nlimitations exceeded by a large revelation of the unity of the supreme
\nSoul and supreme Nature, para purusa, parā prakriti.<\/i> Vedanta of the
\nphilosophers has been admitted for the self-effacement of the natural
\nseparative personality built round the ego. Its method has been used
\nto replace the little personal by the large impersonal being, to annul
\nthe separative illusion in the unity of the Brahman and to substitute
\nfor the blind seeing of the ego the truer vision of all things in one Self
\nand one Self in all things. Its truth has been completed by the
\nimpartial revelation of the Parabrahman from whom originate both
\nthe mobile and the immobile, the mutable and the immutable, the
\naction and the silence. Its possible limitations have been transcended
\nby the intimate revelation of the supreme Soul and Lord who becomes
\nhere in all Nature, manifests himself in all personality and puts forth
\nthe power of his Nature in all action. Yoga has been admitted for
\nthe self-surrender of the will, mind, heart, all the psychological being
\nto the Ishwara, the divine Lord of the nature. It has been completed <\/font>
\n<\/span><\/p>\n

\nPage-315<\/font><\/span><\/p>\n

\n

\nby the revelation of the supernal Master of existence as the original
\nGodhead of whom the Jiva is the partial being in Nature. Its possible
\nlimitations have been exceeded by the soul’s seeing of all things as
\nthe Lord in the light of a perfect spiritual oneness. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThere results an integral vision of the Divine Existent at once as
\nthe transcendent Reality, supracosmic origin of cosmos, as the impersonal Self of all things, calm continent of the cosmos, and as the
\nimmanent Divinity in all beings, personalities, objects, powers and
\nqualities, the Immanent who is the constituent self, the effective
\nnature and the inward and outward becoming of all existences. The
\nYoga of knowledge has been fulfilled sovereignly in this integral seeing and knowing of the One. The Yoga of works has been crowned
\nby the surrender of all works to their Master,\u2014for the natural man
\nis now only an instrument of his will. The Yoga of love and adoration has been declared in its amplest forms. The intense consummation of knowledge, works and love conducts to a crowning union
\nof soul and Over-soul in a highest amplitude. In that union the
\nrevelations of knowledge are made real to the heart as well as to the
\nintelligence. In that union the difficult sacrifice of self in an instrumental action becomes the easy, free and blissful expression of a
\nliving oneness. The whole means of the spiritual liberation has been
\ngiven; the whole foundation of the divine action has been constructed. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nArjuna accepts the entire knowledge that has thus been given to
\nhim by the divine Teacher. His mind is already delivered from its
\ndoubts and seekings; his heart, turned now from the outward aspect
\nof the world, from its baffling appearance to its supreme sense and
\norigin and its inner realities, is already released from sorrow and
\naffliction and touched with the ineffable gladness of a divine revelation. The language which he is made to use in voicing his acceptance is such as to emphasise and insist once again on the profound
\nintegrality of this knowledge and its all-embracing finality and fullness. He accepts first the Avatar, the Godhead in man, who is speaking to him as the supreme Brahman, as the supracosmic All and
\nAbsolute of existence in which the soul can dwell when it rises
\nout of this manifestation and this partial becoming to its source,
\nparam brahma, param dhāma.<\/i> He accepts him as the supreme purity
\nof the ever-free Existence to which one arrives through the effacement
\nof ego in the self’s immutable impersonality calm and still for ever,
\npavitram paramam.<\/i> He accepts him next as the one Permanent, the <\/font>
\n<\/span><\/p>\n

\nPage-316<\/font><\/span><\/p>\n

\n

\n
\neternal Soul, the divine Purusha, purusam śāśvatam divyam.<\/i> He
\nacclaims in him the original Godhead, adores the Unborn who is the
\npervading, indwelling, self-extending master of all existence, ādidevam ajam vibhum.<\/i> He accepts him therefore not only as that Wonderful who is beyond expression of any kind, for nothing is sufficient
\nto manifest him,\u2014"neither the gods nor the Titans, 0 blessed Lord,
\nknow thy manifestation," na<\/i> hi<\/i> te bhagavan vyaktim vidur devā na
\ndānavāh,\u2014b\\it<\/i> as the lord of all existences and the one divine efficient
\ncause of all their becoming, God of the gods from whom all godheads have sprung, master of the universe who manifests and governs
\nit from above by the power of his supreme and his universal Nature, bhūta-bhāvana
\nbhūteśa deva-deva jagat-pate.<\/i> And lastly he accepts
\nhim as that Vasudeva in and around us who is all things here by
\nvirtue of the world-pervading, all-inhabiting, all-constituting master
\npowers of his becoming, vibhūtayah,<\/i> "the sovereign powers of the
\nbecoming by which thou standest pervading these worlds," yābhirvibhūtibhir lokān imāms tvam vyāpyatisthasi.<\/i>1
\n<\/sup><\/font><\/p>\n

<\/span><\/p>\n

\n
\nHe has accepted the truth with the adoration of his heart, the submission of his will and the understanding of his intelligence. He is
\nalready prepared to act as the divine instrument in this knowledge
\nand with this self-surrender. But a desire for a deeper constant spiritual realisation has been awakened in his heart and will. This is a
\ntruth which is evident only to the supreme Soul in its own self-knowledge,\u2014for, cries Arjuna, "thou alone, 0 Purushottama, knowest
\nthyself by thyself," ātmanā ātmānam vettha.<\/i> This is a knowledge
\nthat comes from spiritual identity and the unaided heart, will, intelligence of the natural man cannot arrive at it by their own motion
\nand can only get at imperfect mental reflections that reveal less than
\nthey conceal and disfigure. This is a secret wisdom which one must
\nhear from the seers who have seen the face of this Truth, have heard
\nits word and have become one with it in self and spirit. "All the
\nRishis say this of Thee and the divine seers Narada, Asita, Devala,
\nVyasa." Or else one must receive it from within by revelation and
\ninspiration from the inner Godhead who lifts in us the blazing lamp
\nof knowledge. Svaya\u00f1caiva bravīsi me,<\/i> "and thou thyself sayest it to
\nme." Once revealed, it has to be accepted by the assent of the mind,
\nthe consent of the will and the heart’s delight and submission, the
\nthree elements of the complete mental faith, śraddhā.<\/i> It is so that <\/font><\/p>\n

<\/span><\/p>\n

\n <\/p>\n

\n1 <\/sup>Gita, X. 12-15.
\n<\/font><\/span><\/p>\n

\nPage-317<\/font><\/span><\/p>\n

\n

\n
\nArjuna has accepted it; "all this that thou sayest, my mind holds for
\nthe truth." But still there will remain the need of that deeper possession in the very self of our being and out from its most intimate
\npsychic centre, the soul’s demand for that permanent inexpressible
\nspiritual realisation of which the mental is only a preliminary or a
\nshadow and without which there cannot be a complete union with
\nthe Eternal. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nNow the way to arrive at that realisation has been given to Arjuna.
\nAnd so far as regards the great self-evident divine principles, these do
\nnot baffle the mind; it can open to the idea of the supreme Godhead,
\nto the experience of the immutable Self, to the direct perception
\nof the immanent Divinity, to the contact of the conscient universal
\nBeing. One can, once the mind is illumined with the idea, follow
\nreadily the way and, with whatever preliminary difficult effort to
\nexceed the normal mental perceptions, come in the end to the self-experience of these essential truths that stand behind our and all
\nexistence, ātmanā ātmānam.<\/i> One can do it with this readiness because
\nthese, once conceived, are evidently divine realities; there is nothing
\nin our mental associations to prevent us from admitting God in these
\nhigh aspects. But the difficulty is to see him in the apparent truths of
\nexistence, to detect him in this fact of Nature and in these disguising
\nphenomena of the World’s becoming; for here all is opposed to the
\nsublimity of this unifying conception. How can we consent to see
\nthe Divine as man and animal being and inanimate object, in the
\nnoble and the low, the sweet and the terrible, the good and the evil?
\nIf, assenting to some idea of God extended in the things of the cosmos,
\nwe see him in ideal light of knowledge and greatness of power and
\ncharm of beauty and beneficence of love and ample largeness of spirit,
\nhow shall we avoid the breaking of the unity by their opposites which
\nin actual fact cling to these high things and envelop them and obscure? And if in spite of the limitations of human mind and nature
\nwe can see God in the man of God, how shall we see him in those
\nwho oppose him and represent in act and nature all that we conceive of as undivine? If Narayana is without difficulty visible in the
\nsage and the saint, how shall he be easily visible to us in the sinner,
\nthe criminal, the harlot and the outcast? To all the differentiations of
\nthe world-existence the sage, looking everywhere for the supreme
\npurity and oneness, returns the austere cry, "not this, not this," neti neti.<\/i> Even if to many things in the world we give a willing or reluctant <\/font>
\n<\/span><\/p>\n

\nPage-318<\/font><\/span><\/p>\n

\n

\nassent and admit the Divine in the universe, still before most
\nmust not the mind persist in that cry "not this, not this"? Here
\nconstantly the assent of the understanding, the consent of the will
\nand the heart’s faith become difficult to a human mentality anchored
\nalways on phenomenon and appearance. At least some compelling
\nindications are needed, some links and bridges, some supports to the
\ndifficult effort at oneness. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nArjuna, though he accepts the revelation of Vasudeva as all and
\nthough his heart is full of the delight of it,\u2014for already he finds that
\nit is delivering him from the perplexity and stumbling differentiations
\nof his mind which was crying for a clue, a guiding truth amid the
\nbewildering problems of a world of oppositions, and it is to his hearing the nectar of immortality, amrtam,\u2014yet<\/i> feels the need of such
\nsupports and indices. He feels that they are indispensable to overcome the difficulty of a complete and firm realisation; for how else
\ncan this knowledge be made a thing of the heart and life? He requires
\nguiding indications, asks Krishna even for a complete and detailed
\nenumeration of the sovereign powers of his becoming and desires that
\nnothing shall be left out of the vision, nothing remain to baffle him.
\n"Thou shouldst tell me" he says "of thy divine self-manifestations in
\nthy sovereign power of becoming, divyā ātma-vibhūtayah,<\/i> all without
\nexception,\u2014 aśesena,<\/i> nothing omitted,\u2014thy Vibhutis by which thou
\npervadest these worlds and peoples. How shall I know thee, 0 Yogin,
\nby thinking of thee everywhere at all moments and in what pre-eminent becomings should I think of thee?" This Yoga by which thou
\nart one with all and one in all and all are becomings of thy being,
\nall are pervading or pre-eminent or disguised powers of thy nature,
\ntell me of it, he cries, in its detail and extent, and tell me ever more
\nof it; it is nectar of immortality to me, and however much of it I hear,
\nI am not satiated. Here we get an indication in the Gita of something
\nwhich the Gita itself does not bring out expressly, but which occurs
\nfrequently in the Upanishads and was developed later on by
\nVaishnavism and Shaktism in a greater intensity of vision, man’s
\npossible joy of the Divine in the world-existence, the universal Ananda, the play of the Mother, the sweetness and beauty of God’s
\nLila.2<\/sup> <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThe divine Teacher accedes to the request of the disciple, but with
\nan initial reminder that a full reply is not possible. For God is infinite <\/font><\/p>\n

<\/span><\/p>\n

\n <\/p>\n

\n2<\/sup> X. 16-18.    
\n<\/font><\/span><\/p>\n

\nPage-319<\/font><\/span><\/p>\n

\n

\nand his manifestation is infinite. The forms of his manifestation too
\nare innumerable. Each form is a symbol of some divine power,
\nvibhūti,<\/i> concealed in it and to the seeing eye each finite carries in it
\nits own revelation of the infinite. Yes, he says, I will tell thee of my
\ndivine Vibhutis, but only in some of my principal pre-eminences
\nand as an indication and by the example of things in which thou
\ncanst most readily see the power of the Godhead, prādhānyatah,
\nuddeśatah.<\/i> For there is no end to the innumerable detail of the Godhead’s self-extension in the universe, nāsti
\nanto vistarasya me.<\/i> This
\nreminder begins the passage and is repeated at the end in order to
\ngive it a greater and unmistakable emphasis. And then throughout the
\nrest of the chapter3 we get a summary description of these principal
\nindications, these pre-eminent signs of the divine force present in the
\nthings and persons of the universe. It seems at first as if they were
\ngiven pell-mell, without any order, but still there is a certain principle in the enumeration, which, if it is once disengaged, can lead by
\na helpful guidance to the inner sense of the idea and its consequences. The chapter has been called’ the Vibhuti-Yoga.\u2014an indispensable yoga. For while we must identify ourselves impartially with
\nthe universal divine Becoming in all its extension, its good and evil,
\nperfection and imperfection, light and darkness, we must at the same
\ntime realise that there is an ascending evolutionary power in it, an
\nincreasing intensity of its revelation in things, a hierarchic secret
\nsomething that carries us upward from the first concealing appearances through higher and higher forms towards the large ideal
\nnature of the universal Godhead. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThis summary enumeration begins with a statement of the primal
\nprinciple that underlies all the power of this manifestation in the
\nuniverse. It is this that in every being and object God dwells concealed
\nand discoverable; he is housed as in a crypt in the mind and heart of
\nevery thing and creature, an inner self in the core of its subjective
\nand its objective becoming, one who is the beginning and middle
\nand end of all that is, has been or will be. For it is this inner divine
\nSelf hidden from the mind and heart which he inhabits, this luminous
\nInhabitant concealed from the view of the soul in Nature which he
\nhas put forth into Nature as his representative, who is all the time
\nevolving the mutations of our personality in Time and our sensational existence in Space,\u2014Time and Space that are the conceptual <\/font><\/p>\n

<\/span><\/p>\n

\n <\/p>\n

\n3<\/sup> X. 19-42.
\n<\/font><\/span><\/p>\n

\nPage-320<\/font><\/span><\/p>\n

\n

\nmovement and extension of the Godhead in us. All is this self-seeing Soul, this self-representing Spirit. For ever from within all
\nbeings, from within all conscient and inconscient existences, this All-conscient develops his manifested self in quality and power, develops
\nit in the forms of objects, in the instruments of our subjectivity, in
\nknowledge and word and thinking, in the creations of the mind and
\nin the passion and actions of the doer, in the measures of Time, in
\ncosmic powers and godheads and in the forces of Nature, in plant
\nlife, in animal life, in human and superhuman beings. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nIf we look at things with this eye of vision unblinded by differentiations of quality and quantity or by difference of values and oppositions of nature, we shall see that all things are in fact and can be
\nnothing but powers of this manifestation, vibhutis of this universal
\nSoul and Spirit, Yoga of this great Yogin, self-creations of this marvellous self-Creator. He is the unborn and the all-pervading Master
\nof his own innumerable becomings in the universe, ajo vibhuh;<\/i> all
\nthings are his powers and effectuations in his self-Nature, vibhutis.
\nHe is the origin of all they are, their beginning; he is their support
\nin their ever-changing status, their middle; he is their end too, the
\nculmination or the disintegration of each created thing in its cessation
\nor its disappearance. He brings them out from his consciousness and
\nis hidden in them, he withdraws them into his consciousness and they
\nare hidden in him for a time or for ever. What is apparent to us is
\nonly a power of becoming of the One: what disappears from our
\nsense and vision is effect of that power of becoming of the One. All
\nclasses, genera, species, individuals are such vibhutis. But since it is
\nthrough power in his becoming that he is apparent to us, he is especially apparent in whatever is of a pre-eminent value or seems to act
\nwith a powerful and pre-eminent force. And therefore in each kind of
\nbeing we can see him most in those in whom the power of nature
\nof that kind reaches its highest, its leading, its most effectively self-revealing manifestation. These are in a special sense Vibhutis. Yet
\nthe highest power and manifestation is only a very partial revelation
\nof the Infinite; even the whole universe is informed by only one
\ndegree of his greatness, illumined by one ray of his splendor, glorious
\nwith a faint hint of his delight and beauty. This is in sum the gist
\nof the enumeration, the result we carry away from it, the heart of
\nits meaning. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nGod is imperishable, beginningless, unending Time; this is his <\/font>
\n<\/span><\/p>\n

\nPage-321<\/font><\/span><\/p>\n

\n

\n
\nmost evident Power of becoming and the essence of the whole universal movement. Aham eva aksayah kālah.<\/i> In that movement of
\nTime and Becoming God appears to our conception or experience
\nof him by the evidence of his works as the divine Power who ordains
\nand sets all things in their place in the movement. In his form of
\nspace it is he who fronts us in every direction, million-bodied, myriadminded, manifest in each existence; we see his faces on all sides of us.
\nDhātā’ham viśvato-mukhah.<\/i> For simultaneously in all these many
\nmillion persons and things, sarva-bhūtesu,<\/i> there works the mystery of
\nhis self and thought and force and his divine genius of creation and
\nhis marvellous art of formation and his impeccable ordering of relations and possibilities and inevitable consequences. He appears to us
\ntoo in the universe as the universal spirit of Destruction, who seems
\nto create only to undo his creations in the end\u2014"I am all-snatching
\nDeath," aham mrtyuh sarvaharah.<\/i> And yet his Power of becoming
\ndoes not cease from its workings, for the rebirth and force of new
\ncreation ever keeps pace with the force of death and destruction,\u2014
\n"and I am too the birth of all that shall come into being," The divine
\nSelf in things is the sustaining Spirit of the present, the withdrawing
\nSpirit of the past, the creative Spirit of the future. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThen among all these living beings, cosmic godheads, superhuman
\nand human and subhuman creatures, and amid all these qualities,
\npowers and objects, the chief, the head, the greatest in quality of
\neach class is a special power of the becoming of the Godhead. I am,
\nsays the Godhead, Vishnu among the Adityas, Shiva among the
\nRudras, India among the gods, Prahlada among the Titans, Brihaspati
\nthe chief of the high priests of the world, Skanda the war-god, leader
\nof the leaders of battle, Marichi among the Maruts, the lord of wealth
\namong the Yakshas and Rakshasas, the serpent Ananta among the
\nNagas, Agni among the Vasus, Chitraratha among the Gandharvas,
\nKandarpa the love-God among the progenitors, Varuna among the
\npeoples of the sea, Aryaman among the Fathers, Narada among the
\ndivine sages, Yama lord of the Law among those who maintain rule
\nand law, among the powers of storm the Wind-God. At the other end
\nof the scale I am the radiant sun among lights and splendours, the
\nmoon among the stars of night, the ocean among the flowing waters,
\nMeru among the peaks of the world, Himalaya among the mountainranges, Ganges among the rivers, the divine thunderbolt among
\nweapons. Among all plants and trees I am the Aswattha, among <\/font><\/span><\/p>\n

\nPage-322<\/font><\/span><\/p>\n

\n

\nhorses Indra’s horse Uchchaihsravas, Airavata among the elephants,
\namong the birds Garuda, Vasuki the snake-god among the serpents,
\nKamadhuk the cow of plenty among cattle, the alligator among
\nfishes, the lion among the beasts of the forest. I am Margasirsha,
\nfirst of the months; I am spring, the fairest of the seasons. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nIn living beings, the Godhead tells Arjuna, I am consciousness by
\nwhich they are aware of themselves and their surroundings. I am
\nmind among the senses, mind by which they receive the impressions
\nof objects and react upon them. I am their qualities of mind and
\ncharacter and body and action; I am glory and speech and memory
\nand intelligence and steadfastness and forgiveness, the energy of the
\nenergetic and the strength of the mighty. I am resolution and perseverance and victory, I am the sattwic quality of the good, I am the
\ngambling of the cunning; I am the mastery and power of all who
\nrule and tame and vanquish and the policy of all who succeed and
\nconquer; I am the silence of things secret, the knowledge of the
\nknower, the logic of those who debate. I am the letter A among
\nletters, the dual among compounds, the sacred syllable OM among
\nwords, the Gayatri among metres, the Sama-veda among the Vedas
\nand the great Sama among the mantras. I am Time the head of all
\nreckoning to those who reckon and measure. I am spiritual knowledge among the many philosophies, arts and sciences. I am all the
\npowers of the human being and all the energies of the universe and its
\ncreatures. <\/font><\/p>\n

<\/span><\/p>\n

\n
\nThose in whom my powers rise to the utmost heights of human
\nattainment are myself always, my special Vibhutis. I am among men
\nthe king of men, the leader, the mighty man, the hero. I am Rama
\namong warriors, Krishna among the Vrishnis, Arjuna among the
\nPandavas. The illumined Rishi is my Vibhuti; I am Bhrigu among
\nthe great Rishis. The great seer, the inspired poet who sees and reveals the truth by the light of the idea and sound of the word, is
\nmyself luminous in the mortal; I am Ushanas among the seer-poets.
\nThe great sage, thinker, philosopher is my power among men, my
\nown vast -intelligence; I am Vyasa among the sages. But, with whatever variety of degree in manifestation, all beings are in their own
\nway and nature powers of the Godhead; nothing moving or unmoving, animate or inanimate in the world can be without Me. I am
\nthe divine seed of all existences, and of that seed they are the branches
\nand flowers; what is in the seed of self, that only they can develop in <\/font>
\n<\/span><\/p>\n

\nPage-323<\/font><\/span><\/p>\n

\n

\nNature. There is no numbering or limit to my divine Vibhutis; what
\nI have spoken, is nothing more than a summary development and I
\nhave given only the light of a few leading indications and a strong
\nopening to endless verities. Whatever beautiful and glorious creature
\nthou seest in the world, whatever being is mighty and forceful among
\nmen and above man and below him, know to be a very splendour, light
\nand energy of Me and born of a potent portion and intense power of
\nmy existence. But what need is there of a multitude of details for
\nthis knowledge? Take it thus, that I am here in this world and
\neverywhere, I am in all and I constitute all: there is nothing else
\nthan I, nothing without Me. I support this entire universe with a
\nsingle degree of my illimitable power and an infinitesimal portion
\nof my fathomless spirit; all these worlds are only sparks, hints, glintings of the I Am eternal and immeasurable. <\/font>
\n<\/span><\/p>\n

\nPage-324<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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