THREE
The Supreme Divine*
ALREADY what has been said in the seventh chapter provides
us with the starting-point of our new and fuller position and fixes it with
sufficient precision. Substantially it comes to this that we are to move
inwardly towards a greater consciousness and a supreme existence, not by a
total exclusion of our cosmic nature, but by a higher, a spiritual fulfilment
of all that we now essentially are. Only there is to be a change from our
mortal imperfection to a divine perfection of being. The first idea on which
this possibility is founded, is the conception of the individual soul in man as
in its eternal essence and its original power a ray of the supreme Soul and
Godhead, here a veiled manifestation of him, a being of his being, a
consciousness of his consciousness, a nature of his nature, but in the
obscurity of this mental and physical existence self-forgetful of its source,
its reality, its true character. The second idea is that of the double nature
of the Soul in manifestation, – the original nature in which it is one with its
own true spiritual being, and the derived in which it is subject to the
confusions of egoism and ignorance. The latter has to be cast away and the
spiritual has to be inwardly recovered, fulfilled, made dynamic and active.
Through an inner self-fulfilment, the opening of a new status, our birth into a
new power, we return to the nature of the Spirit and re-become a portion of the
Godhead from whom we have descended into this mortal figure of being.
There is here at
once a departure from the general contemporary mind of Indian thought, a less
negating attitude, a greater affirmation. In place of its obsessing idea of a
self-annulment of Nature we get the glimpse of an ampler solution, the
principle of a self-fulfilment in divine Nature. There is, even, at least
*Gita, VII. 29-30, VIII.
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a foreshadowing of the later
developments of the religions of Bhakti. Our first experience of what is beyond
our normal status, concealed behind the egoistic being in which we live, is
still for the Gita the calm of a vast impersonal immutable self in whose
equality and oneness we lose our petty egoistic personality and cast off in its
tranquil purity all our narrow motives of desire and passion. But our second
completer vision reveals to us a living Infinite, a divine immeasurable Being
from whom all that we are proceeds and to which all that we are belongs, self
and nature, world and spirit. When we are one with him in self and spirit, we
do not lose ourselves, but rather recover our true selves in him poised in the
supremacy of this Infinite. And this is done at one and the same time by three
simultaneous movements, – an integral self-finding through works founded in his
and our spiritual nature, an integral self-becoming through knowledge of the
Divine Being in whom all exists and who is all, and – most sovereign and
decisive movement of all – an integral self-giving through love and devotion of
our whole being to this All and this Supreme, attracted to the Master of our
works, to the Inhabitant of our hearts, to the continent of all our conscious
existence. To him who is the source of all that we are, we give all that we
are. Our persistent consecration turns into knowledge of him all our knowing
and into light of his power all our action. The passion of love in our self-giving
carries us up to him and opens the mystery of his deepest heart of being. Love
completes the triple cord of the sacrifice, perfects the triune key of the
highest secret, uttamam rahasyam.
An integral
knowledge in our self-giving is the first condition of its effective force. And
therefore we have first of all to know this Purusha in all the powers and
principles of his divine existence, tattvatah,
in the whole harmony of it, in its eternal essence and living process. But to
the ancient thought all the value of this knowledge, tattvajñāna, lay in its power for release out of our mortal
birth into the immortality of a supreme existence. The Gita therefore proceeds
next to show how this liberation too in the highest degree is a final outcome
of its own movement of spiritual self-fulfilment. The knowledge of the
Purushottama, it says in effect, is the perfect knowledge of the Brahman. Those
who have resort to Me as their refuge,
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mām āśritya, their divine light, their deliverer,
receiver and harbourer of their souls, – those who turn to Me in their
spiritual effort towards release from age and death, from the mortal being and
its limitations, says Krishna, come to know that Brahman and all the integrality
of the spiritual nature and the entirety of Karma. And because they know Me and
know at the same time the material and the divine nature of being and the truth
of the Master of sacrifice, they keep knowledge of Me also in the critical
moment of their departure from physical existence and have at that moment their
whole consciousness in union with Me. Therefore they attain to Me. No longer
bound to the mortal existence, they reach the very highest status of the Divine
quite as effectively as those who lose their separate personality in the
impersonal and immutable Brahman. Thus the Gita closes this important and
decisive seventh chapter.
Here we have
certain expressions which give us in their brief sum the chief essential truths
of the manifestation of the supreme Divine in the cosmos. All the originative
and effective aspects of it are there, all that concerns the soul in its return
to integral self-knowledge. First there is that Brahman, tad brahma; adhyātma, second, the principle of
the self in Nature; adhibhūta
and adhidaiva next, the objective
phenomenon and subjective phenomenon of being; adhiyajña last, the secret of the cosmic principle of works and
sacrifice. I, the Purushottama (mām
viduh), says in effect
Krishna, I who am above all these things, must yet be sought and known through
all together and by means of their relations, – that is the only complete way
for the human consciousness which is seeking its path back towards Me. But
these terms in themselves are not at first quite clear or at least they are
open to different interpretations, they have to be made precise in their
connotation, and Arjuna the disciple at once asks for their elucidation.
Krishna answers very briefly, – nowhere does the Gita linger very long upon any
purely metaphysical explanation; it gives only so much and in such a way as
will make their truth just seizable for the soul to proceed on to experience.
By that Brahman, a phrase which in the Upanishads is more than once used for
the self-existent as opposed to the phenomenal being, the Gita intends, it
appears, the immutable self-existence
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which is the highest
self-expression of the Divine and on whose unalterable eternity all the rest,
all that moves and evolves, is founded, aksaram
paramam. By adhyātma it
means svabhāva, the spiritual
way and law of being of the soul in the supreme Nature. Karma, it says, is the name
given to the creative impulse and energy, visargah,
which looses out things from this first essential self-becoming, this Swabhava,
and effects, creates, works out under its influence the cosmic becoming of
existences in Prakriti. By adhibhūta
is to be understood all the result of mutable becoming, ksaro bhāvah. By adhidaiva is intended the Purusha, the soul in Nature, the
subjective being who observes and enjoys as the object of his consciousness all
that is this mutable becoming of his essential existence worked out here by
Karma in Nature. By adhiyajña, the
Lord of works and sacrifice, I mean, says Krishna,
myself, the Divine, the Godhead, the Purushottama here secret in the body of
all these embodied existences. All that is, therefore, falls within this
formula.
The Gita
immediately proceeds from this brief statement to work out the idea of the
final release by knowledge which it has suggested in the last verse of the
preceding chapter. It will return indeed upon its thought hereafter to give
such ulterior light as is needed for action and inner realisation, and we may
wait till then for a fuller knowledge of all that these terms indicate. But
before we proceed farther, it is necessary to bring out as much of the
connection between these things as we are justified in understanding from this
passage itself and from what has gone before. For here is indicated the Gita's
idea of the process of the cosmos. First there is the Brahman, the highest
immutable self-existent being which all existences are behind the play of
cosmic Nature in time and space and causality, deśa-kāla-nimitta. For by that self-existence alone time and
space and causality are able to exist, and without that unchanging support
omnipresent, yet indivisible they could not proceed to their divisions and
results and measures. But of itself the immutable Brahman does nothing, causes
nothing, determines nothing; it is impartial, equal, all-supporting, but does
not select or originate. What then originates, what determines, what gives the
divine impulsion of the Supreme? what is it that governs Karma and actively
unrolls the cosmic
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becoming in Time out of the
eternal being? It is Nature as Swabhava. The Supreme, the Godhead, the
Purushottama is there and supports on his eternal immutability the action of
his higher spiritual Shakti. He displays the divine Being, Consciousness, Will
or Power, yayedam dhāryate jagat:
that is the Para Prakriti. The self-awareness of the Spirit in this supreme
Nature perceives in the light of self-knowledge the dynamic idea, the authentic
truth of whatever he separates in his own being and expresses it in the
Swabhava, the spiritual nature of the Jiva. The inherent truth and principle of
the self of each Jiva, that which works itself out in manifestation, the
essential divine nature in all which remains constant behind all conversions,
perversions, reversions, that is the Swabhava. All that is in the Swabhava is
loosed out into cosmic Nature for her to do what she can with it under the
inner eye of the Purushottama. Out of the constant svabhāva, out of the essential nature and self-principle of
being of each becoming, she creates the varied mutations by which she strives
to express it, unrolls all her changes in name and form, in time and space and
those successions of condition developed one out of the other in time and space
which we call causality, nimitta.
All this
bringing out and continual change from state to state is Karma, is action of
Nature, is the energy of Prakriti, the worker, the goddess of processes. It is
first a loosing forth of the svabhāva
into its creative action, visargah.
The creation is of existences in the becoming, bhāuta-karah,
and of all that they subjectively or otherwise become, bhāva-karah.
All taken together, it is a constant birth of things in Time, udbhava, of which the creative energy of
Karma is the principle. All this mutable becoming emerges by a combination of
the powers and energies of Nature, adhibhūta,
which constitutes the world and is the object of the soul's consciousness. In
it all the soul is the enjoying and observing Deity in Nature; the divine powers
of mind and will and sense, all the powers of its conscious being by which it
reflects this working of Prakriti are its godheads, adhidaiva. This soul in Nature is therefore the ksara purusa, it is the
mutable soul, the eternal activity of the Godhead: the same soul in the Brahman
drawn back from her is the aksara
purusa, the immutable self, the eternal silence of the Godhead. But
in the form and body of the
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mutable being inhabits the
supreme Godhead. Possessing at once the calm of the immutable existence and the
enjoyment of the mutable action there dwells in man the Purushottama. He is not
only remote from us in some supreme status beyond, but he is here too in the
body of every being, in the heart of man and in Nature. There he receives the
works of Nature as a sacrifice and awaits the conscious self-giving of the
human soul: but always even in the human creature's ignorance and egoism he is
the Lord of his Swabhava and the Master of all his works, who presides over the
law of Prakriti and Karma. From him the soul came forth into the play of
Nature's mutations; to him the soul returns through immutable self-existence to
the highest status of the Divine, param
dhāama.
Man, born into
the world, revolves between world and world in the action of Prakriti and
Karma. Purusha in Prakriti is his formula: what the soul in him thinks,
contemplates and acts, that always he becomes. All that he had been, determined
his present birth; and all that he is, thinks, does in this life up to the
moment of his death, determines what he will become in the worlds beyond and in
lives yet to be. If birth is a becoming, death also is a becoming, not by any
means a cessation. The body is abandoned, but the soul goes on its way, tyaktvā kalevaram. Much then depends on what he is at the critical moment
of his departure. For whatever form of becoming his consciousness is fixed on
at the time of death and has been full of that always in his mind and thought
before death, to that form he must attain, since the Prakriti by Karma works
out the soul's thoughts and energies and that is in real fact her whole
business. Therefore, if the soul in the human being desires to attain to the
status of the Purushottama, there are two necessities, two conditions which
must be satisfied before that can be possible. He must have moulded towards
that ideal his whole inner life in his earthly living; and he must be faithful
to his aspiration and will in his departing. “Whoever leaves his body and
departs” says Krishna “remembering me at his time of
end, comes to my bhāva,” that of
the Purushottama, my status of being. He is united with the original being of
the Divine and that is the ultimate becoming of the soul, paro bhāvah, the last result of Karma in its return
upon itself and
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towards its source. The soul
which has followed the play of cosmic evolution that veils here its essential
spiritual nature, its original form of becoming, svabhāva, and has passed through all these other ways of
becoming of its consciousness which are only its phenomena, tam tam bhāvam, returns to that
essential nature and, finding through this return its true self and spirit,
comes to the original status of being which is from the point of view of the
return a highest becoming, madbhāvam.
In a certain sense we may say that it becomes God, since it unites itself with
nature of the Divine in a last transformation of its own phenomenal nature and
existence.
The Gita here
lays a great stress on the thought and state of mind at the time of death, a
stress which will with difficulty be understood if we do not recognise what may
be called the self-creative power of the consciousness. What the thought, the
inner regard, the faith, śraddhā,
settles itself upon with a complete and definite insistence, into that our
inner being tends to change. This tendency becomes a decisive force when we go
to those higher spiritual and self-evolved experiences which are less dependent
on external things than is our ordinary psychology, enslaved as that is to
outward Nature. There we can see ourselves steadily becoming that on which we
keep our minds fixed and to which we constantly aspire. Therefore there any
lapse of the thought, any infidelity of the memory means always a retardation
of the change or some fall in its process and a going back towards what we were
before, – at least so long as we have not substantially and irrevocably fixed
our new becoming. When we have done that, when we have made it normal to our
experience, the memory of it remains self-existently because that now is the
natural form of our consciousness. In the critical moment of passing from the
mortal plane of living, the importance of our then state of consciousness
becomes evident. But it is not a death-bed remembrance at variance with or
insufficiently prepared by the whole tenor of our life and our past
subjectivity that can have this saving power. The thought of the Gita here is
not on a par with the indulgences and facilities of popular religion; it has nothing
in common with the crude fancies that make the absolution and last unction of
the priest, an edifying “Christian”
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death after an unedifying profane
life or the precaution or accident of a death in sacred Benares
or holy Ganges a sufficient machinery of salvation. The
divine subjective becoming on which the mind has to be fixed firmly in the
moment of the physical death, yam smaran
bhāvam tyajati ante kalevaram, must have been one into which the soul
was at each moment growing inwardly during the physical life, sadā tad-bhāva-bhāvitah.
“Therefore,” says the divine Teacher, “at all times remember me and fight; for
if thy mind and thy understanding are always fixed on and given up to Me, mayi arpita-manobuddhih, to Me
thou shalt surely come. For it is by thinking always of him with a
consciousness united with him in an undeviating Yoga of constant practice that
one comes to the divine and supreme Purusha.”
We arrive here
at the first description of this supreme Purusha, – the Godhead who is even
more and greater than the Immutable and to whom the Gita gives subsequently the
name of Purushottama. He too in his timeless eternity is immutable and far
beyond all this manifestation and here in Time there dawn on us only faint
glimpses of his being conveyed through many varied symbols and disguises, avyakto aksarah. Still
he is not merely a featureless or indiscernible existence, anirdeśyam; or he is indiscernible only because he is subtler
than the last subtlety of which the mind is aware and because the form of the
Divine is beyond our thought, anor
anīyāmsam acintya-rūpam. This supreme Soul and Self
is the Seer, the Ancient of Days and in his eternal self-vision and wisdom the
Master and Ruler of all existence who sets in their place in his being all
things that are, kavim purānam
anuśāsitāram sarvasya dhātāram. This supreme Soul
is the immutable self-existent Brahman of whom the Veda-knowers speak, and this
is that into which the doers of askesis enter when they have passed beyond the
affections of the mind of mortality and for the desire of which they practise
the control of the bodily passions.¹
That eternal reality is the highest step, place, foothold of being (padam); therefore is it the supreme goal
of the soul's movement in Time, itself no movement but a status original,
sempiternal and supreme, param sthānam
ādyam.
The Gita
describes the last state of the mind of the Yogin in
¹The language here is taken
bodily from the Upanishads.
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which he passes from life through
death to this supreme divine existence. A motionless mind, a soul armed with the
strength of Yoga, a union with God in bhakti, – the union by love is not here
superseded by the featureless unification through knowledge, it remains to the
end a part of the supreme force of the Yoga, – and the life-force entirely
drawn up and set between the brows in the seat of mystic vision. All the doors
of the sense are closed, the mind is shut in into the heart, the life-force
taken up out of its diffused movement into the head, the intelligence
concentrated in the utterance of the sacred syllable OM
and its conceptive thought in the remembrance of the supreme Godhead, mām anusmaran. That is the
established Yogic way of going, a last offering up of the whole being to the Eternal,
the Transcendent. But still that is only a process; the essential condition is
the constant undeviating memory of the Divine in life, even in action and
battle – mām anusmara yudhya ca
– and the turning of the whole act of living into an uninterrupted Yoga, nitya-yoga. Whoever does that, finds Me
easy to attain, says the Godhead; he is the great soul who reaches the supreme
perfection.
The condition to
which the soul arrives when it thus departs from life is supracosmic. The
highest heavens of the cosmic plan are subject to a return to rebirth; but
there is no rebirth imposed on the soul that departs to the Purushottama. Therefore
whatever fruit can be had from the aspiration of knowledge to the indefinable
Brahman, is acquired also by this other and comprehensive aspiration through
knowledge, works and love to the self-existent Godhead who is the Master of
works and the Friend of mankind and of all beings. To know him so and so to
seek him does not bind to rebirth or to the chain of Karma; the soul can
satisfy its desire to escape permanently from the transient and painful condition
of our mortal being. And the Gita here, in order to make more precise to the
mind this circling round of births and the escape from it, adopts the ancient
theory of the cosmic cycles which became a fixed part of Indian cosmological
notions. There is an eternal cycle of alternating periods of cosmic
manifestation and non-manifestation, each period called respectively a day and
a night of the creator Brahma, each of equal length in Time, the long aeon of
his working which endures
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for a thousand ages, the long
aeon of his sleep of another thousand silent ages. At the coming of the Day all
manifestations are born into being out of the unmanifest, at the coming of the
Night all vanish or are dissolved into it. Thus all these existences alternate
helplessly in the cycle of becoming and non-becoming; they come into the
becoming again and again, bhūtvā
bhūtvā, and they go back
constantly into the unmanifest. But this unmanifest is not the original divinity
of the Being; there is another status of his existence, bhāvo'nyo, a supracosmic unmanifest beyond this cosmic non-manifestation,
which is eternally self-seated, is not an opposite of this cosmic status of
manifestation but far above and unlike it, changeless, eternal, not forced to
perish with the perishing of all these existences. “He is called the unmanifest
immutable, him they speak of as the supreme soul and status, and those who
attain to him return not; that is my supreme place of being, paramam dhāma.” For the soul
attaining to it has escaped out of the cycle of cosmic manifestation and non-manifestation.
Whether we
entertain or we dismiss this cosmological notion, – which depends on the value
we are inclined to assign to the knowledge of “the knowers of day and night,” –
the important thing is the turn the Gita gives to it. One might easily imagine
that this eternally unmanifested Being whose status seems to have nothing to do
with the manifestation or the non-manifestation, must be the ever undefined and
indefinable Absolute, and the proper way to reach him is to get rid of all that
we have become in the manifestation, not to carry up to it our whole inner
consciousness in a combined concentration of the mind's knowledge, the heart's
love, the Yogic will, the vital life-force. Especially, bhakti seems
inapplicable to the Absolute who is void of every relation, avyavahārya. “But” insists the
Gita, – although this condition is supracosmic and although it is eternally
unmanifest, – still “that supreme Purusha has to be won by a bhakti which turns
to him alone in whom all beings exist and by whom all this world has been extended
in space.” In other words, the supreme Purusha is not an entirely relationless
Absolute aloof from our illusions, but he is the Seer, Creator and Ruler of the
worlds, kavim
anuśāsitāram, dhātāram, and it is by knowing and
by loving Him as the One and the All,
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vāsudevah sarvam
iti, that we ought by a union with him of our whole conscious being in all
things, all energies, all actions to seek the supreme consummation, the perfect
perfection, the absolute release.
Then there comes
a more curious thought which the Gita has adopted from the mystics of the early
Vedanta. It gives the different times at which the Yogin has to leave his body
according as he wills to seek rebirth or to avoid it. Fire and light and smoke
or mist, the day and the night, the bright fortnight of the lunar month and the
dark, the northern solstice and the southern, these are the opposites. By the
first in each pair the knowers of the Brahman go to the Brahman; but by the second
the Yogin reaches the “lunar light” and returns subsequently to human birth.
These are the bright and the dark paths, called the path of the gods and the
path of the fathers in the Upanishads, and the Yogin who knows them is not
misled into any error. Whatever psycho-physical fact or else symbolism there
may be behind this notion,¹– it
comes down from the age of the mystics who saw in every physical thing an
effective symbol of the psychological and who traced everywhere an interaction
and a sort of identity of the outward with the inward, light and knowledge, the
fiery principle and the spiritual energy, – we need observe only the turn by
which the Gita closes the passage: “Therefore at all times be in Yoga.”
For that is
after all the essential, to make the whole being one with the Divine, so
entirely and in all ways one as to be naturally and constantly fixed in union,
and thus to make all living, not only thought and meditation, but action, labour,
battle, a remembering of God. “Remember me and fight,” means not to lose the
ever-present thought of the Eternal for one single moment in the clash of the
temporal which normally absorbs our minds, and that seems sufficiently
difficult, almost impossible. It is entirely possible indeed only if the other
conditions are satisfied. If we have become in our consciousness one
¹Yogic experience shows in
fact that there is a real psycho-physical truth, not indeed absolute in its
application, behind this idea, viz., that in the inner struggle between the
powers of the Light and the powers of the Darkness, the former tend to have a
natural prevalence in the bright periods of the day or the year, the latter in
the dark periods, and this balance may last until the fundamental victory is
won.
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self with all, one self which is
always to our thought the Divine, and even our eyes and our other senses see
and sense the Divine Being everywhere so that it is impossible for us at any
time at all to feel or think of anything as that merely which the unenlightened
sense perceives, but only as the Godhead at once concealed and manifested in
that form, and if our will is one in consciousness with a supreme will and
every act of will, of mind, of body is felt to come from it, to be its
movement, instinct with it or identical, then what the Gita demands can be
integrally done. The remembrance of the Divine Being becomes no longer an
intermittent act of the mind, but the natural condition of our activities and
in a way the very substance of the consciousness. The Jiva has become possessed
of its right and natural, its spiritual relation to the Purushottama and all
our life is a Yoga, an accomplished and yet an eternally self-accomplishing
oneness.
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