अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।परं भावमजानन्तो मम भूतमहेश्वरम् ॥
avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritamparaṁ bhāvamajānanto mama bhūtamaheśvaram
Deluded minds despise me lodged in the human body because they know not my supreme nature of being, Lord of all existences.
Compiled rendering · Anilbaran Roy
Essays on the Gita
If there were not this rising of man into the Godhead to be helped by the descent of God into humanity, Avatarhood for the sake of the Dharma would be an otiose phenomenon, since mere Right, mere justice or standards of virtue can always be upheld by the divine omnipotence through its ordinary means, by great men or great movements, by the life and work of sages and kings and religious teachers, without any actual incarnation. The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow. That is why each Incarnation holds before men his own example and declares of himself that he is the way and the gate; he declares too the oneness of his humanity with the divine being, declares that the Son of Man and the Father above from whom he has descended are one, that Krishna in the human body, mānuṣīṁ tanum āśritam, and the supreme Lord and Friend9·11 of all creatures are but two revelations of the same divine Purushottama, revealed there in his own being, revealed here in the type of humanity.
That the Gita contains as its kernel this second and real object of the Avatarhood, is evident even from this passage by itself rightly considered; but it becomes much clearer if we take it, not by itself,—always the wrong way to deal with the texts of the Gita,—but in its right close connection with other passages and with the whole teaching. We have to remember and take together its doctrine of the one Self in all, of the Godhead seated in the heart of every creature, its teaching about the relations between the Creator and his creation, its strongly emphasised idea of the vibhūti,—noting too the language in which the Teacher gives his own divine example of selfless works which applies equally to the human Krishna and the divine Lord of the worlds, and giving their due weight to such passages as that in the ninth chapter, “Deluded minds despise me lodged in the human body9·11 because they know not my supreme nature of being, Lord of all existences”; and we have to read in the light of these ideas this passage we find before us and its declaration that by the knowledge4·9–10 of his divine birth and divine works men come to the Divine and by becoming full of him and even as he and taking refuge in him they arrive at his nature and status of being, madbhāvam. For then we shall understand the divine birth and its object, not as an isolated and miraculous phenomenon, but in its proper place in the whole scheme of the world-manifestation; without that we cannot arrive at its divine mystery, but shall either scout it altogether or accept it ignorantly and, it may be, superstitiously or fall into the petty and superficial ideas of the modern mind about it by which it loses all its inner and helpful significance.
And yet this liberation does not at all prevent him from acting. Only, he knows that it is not he who is active, but the modes, the qualities of Nature, her triple guṇas. “The man who knows the principles of things thinks, his mind in Yoga (with the inactive Impersonal), ‘I am doing nothing’; when he sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, takes, ejects,5·8–9 opens his eyes or closes them, he holds that it is only the senses acting upon the objects of the senses.” He himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, triguṇātīta; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this traiguṇātītya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama. It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all,9·11 sarva-loka-maheśvara. “With a consciousness identified with the Self, renouncing all thy actions into Me, mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā3·30, freed from personal hopes and desires, from the thought of ‘I’ and ‘mine’, delivered from the fever of the soul, fight,” work, do my will in the world. The Divine motives, inspires, determines the entire action; the human soul impersonal in the Brahman is the pure and silent channel of his power; that power in the Nature executes the divine movement. Such only are the works of the liberated soul, muktasya karma4·23, for in nothing does he act from a personal inception; such are the actions of the accomplished Karmayogin. They rise from a free spirit and disappear without modifying it, like waves that rise and disappear on the surface of conscious, immutable depths.4·23 Gata-saṅgasya muktasya jñānāvasthita-cetasaḥ, yajñāyācarataḥ karma samagraṁ pravilīyate.
But these two, the status and immutability of the Soul and the action of the Soul and its mutability in Nature, actually coexist. And this would be an anomaly irreconcilable except by some such theory as that of Maya or else of a double and divided being, if there were not a supreme reality of the Soul’s existence of which these are the two contrary aspects, but which is limited by neither of them. We have seen that the Gita finds this in the Purushottama. The supreme Soul is the Ishwara,9·11 God, the Master of all being, sarvaloka-maheśvara. He puts forth his own active nature, his Prakriti, — svāṁ prakṛtim, says the Gita, — manifest in the Jiva, worked out by the svabhāva, “own-becoming”, of each Jiva according to the law of the divine being in it, the great lines of which each Jiva must follow, but worked out too in the egoistic nature by the bewildering play3·28 of the three gunas upon each other, guṇā guṇeṣu vartante. That7·14 is the traiguṇyamayī māyā, the Maya hard for man to get beyond, duratyayā, — yet can one get beyond it by transcending the three gunas. For while all this is done by the Ishwara through his Nature-Power in the Kshara, in the Akshara he is untouched, indifferent, regarding all equally, extended within all, yet above all. In all three he is the Lord, the supreme Ishwara in the highest, the presiding and all-pervading Impersonality, prabhu and vibhu, in the Akshara, and the immanent Will and present active Lord in the Kshara. He is free in his impersonality even while working out the play of his personality; he is not either merely impersonal or personal, but one and the same being in two aspects; he is the impersonal-personal, nirguṇo guṇī, of the Upanishad. By him all has been willed even before it is worked out, — as he says of the still living11·33 Dhartarashtrians, “already have they been slain by Me,” mayā nihatāḥ pūrvam eva, — and the working out by Nature is only the result of his Will; yet by virtue of his impersonality behind4·13 he is not bound by his works, kartāram akartāram.
Thus the Gita begins by affirming that the Supreme contains all things in himself, but is not in any, matsthāni sarva-bhūtāni9·4–5, “all are situated in Me, not I in them,” and yet it proceeds immediately to say, “and yet all existences are not situated in Me, my self is the bearer of all existences and it is not situated in existences.” And yet again it insists with an apparent self-contradiction that the Divine has lodged himself, has taken up his abode in the human body, mānuṣīṁ tanum āśritam, and that the9·11 recognition of this truth is necessary for the soul’s release by the integral way of works and love and knowledge. These statements are only in appearance inconsistent with each other. It is as the supracosmic Godhead that he is not in existences, nor even they in him; for the distinction we make between Being and becoming applies only to the manifestation in the phenomenal universe. In the supracosmic existence all is eternal Being and all, if there too there is any multiplicity, are eternal beings; nor can the spatial idea of indwelling come in, since a supracosmic absolute being is not affected by the concepts of time and space which are created here by the Lord’s Yogamaya. There a spiritual, not a spatial or temporal coexistence, a spiritual identity and coincidence must be the foundation. But on the other hand in the cosmic manifestation there is an extension of universe in space and time by the supreme unmanifest supracosmic Being, and in that extension he appears first as a self who supports all these existences; bhūta-bhṛt, he bears them in his all-pervading self-existence. And, even, through this omnipresent self the supreme Self too, the Paramatman, can be said to bear the universe; he is its invisible spiritual foundation and the hidden spiritual cause of the becoming of all existences. He bears the universe as the secret spirit in us bears our thoughts, works, movements. He seems to pervade and to contain mind, life and body, to support them by his presence: but this pervasion is itself an act of consciousness, not material; the body itself is only a constant act of consciousness of the spirit.
But also since this action is the action of the divine Nature, svā prakṛtiḥ, and the divine Nature can never be separate from the Divine, in everything she creates the Godhead must be immanent. That is a relation which is not the whole truth of his being, but neither is it a truth which we can at all afford to ignore. He is lodged in the human body. Those who ignore his presence,9·11 who despise because of its masks the divinity in the human form, are bewildered and befooled by the appearances of Nature and they cannot realise that there is the secret Godhead within, whether conscious in humanity as in the Avatar or veiled by his Maya. Those who are great-souled, who are not shut up in their idea of ego, who open themselves to the indwelling Divinity, know that the secret spirit in man which appears here bounded by the limited human nature, is the same ineffable splendour9·13–15 which we worship beyond as the supreme Godhead. They become aware of the highest status of him in which he is master and lord of all existences and yet see that in each existence he is still the supreme Deity and the indwelling Godhead. All the rest is a self-limitation for the manifesting of the variations of Nature in the cosmos. They see too that as it is his Nature which has become all that is in the universe, everything here is in its inner fact nothing but one Divine, all is Vasudeva, and they worship him not only as the supreme Godhead beyond, but here in the world, in his oneness and in every separate being. They see this truth and in this truth they live and act; him they adore, live, serve both as the Transcendent of things and as God in the world and as the Godhead in all that is, serve him with works of sacrifice, seek him out by knowledge, see nothing else but him everywhere and lift their whole being to him both in its self and in all its inward and outward nature. This they know to be the large and perfect way; for it is the way of the whole truth of the one supreme and universal and individual Godhead.*
But to arrive at this movement at all is difficult for the ego-bound nature. And to arrive at its victorious and harmonious integrality is not easy even when we have set our feet on the way finally and for ever. Mortal mind is bewildered by its ignorant reliance upon veils and appearances; it sees only the outward human body, human mind, human way of living and catches no liberating glimpse of the Divinity who is lodged in the creature. It ignores the divinity within itself and cannot see it in other men, and even though the Divine manifest himself in humanity as Avatar and Vibhuti, it is still blind and ignores or despises the veiled Godhead,9·11 avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. And if it ignores him in the living creature, still less can it see him in the objective world on which it looks out from its prison of separative ego through the barred windows of the finite mind. It does not see God in the universe; it knows nothing of the supreme Divinity who is master of these planes full of various existences and dwells within them; it is blind to the vision by which all in the world grows divine and the soul itself awakens to its own inherent divinity and becomes of the Godhead, godlike. What it does see readily, and to that it attaches itself with passion, is only the life of the ego hunting after finite things for their own sake and for the satisfaction of the earthly hunger of the intellect, body, senses. Those who have given themselves up too entirely to this outward drive of the mentality, fall into the hands of the lower nature, cling to it and make it their foundation. They become a prey to the nature of the Rakshasa in man who sacrifices everything to a violent and inordinate satisfaction of his separate vital ego and makes that the dark godhead of his will and thought and action and enjoyment. Or they are hurried onward in a fruitless cycle by the arrogant self-will, self-sufficient thought, self-regarding act, self-satisfied and yet ever unsatisfied intellectualised appetite of enjoyment of the Asuric nature. But to live persistently in this separative ego-consciousness and make that the centre of all our activities is to miss altogether the true self-awareness. The charm it throws upon the misled instruments of the spirit is an enchantment that chains life to a profitless circling. All its hope,9·12 action, knowledge are vain things when judged by the divine and eternal standard, for it shuts out the great hope, excludes the liberating action, banishes the illuminating knowledge. It is a false knowledge that sees the phenomenon but misses the truth of the phenomenon, a blind hope that chases after the transient but misses the eternal, a sterile action whose every profit is annulled by loss and amounts to a perennial labour of Sisyphus.*
The great-souled who open themselves to the light and largeness of the diviner nature of which man is capable, are alone on the path narrow in the beginning, inexpressibly wide in the end that leads to liberation and perfection. The growth of the god in man is man’s proper business; the steadfast turning of this lower Asuric and Rakshasic into the divine nature is the carefully hidden meaning of human life. As this growth increases, the veil falls and the soul comes to see the greater significance of action and the real truth of existence. The eye opens to the Godhead in man, to the Godhead in the world; it sees inwardly and comes to know outwardly the infinite Spirit, the Imperishable from whom all existences originate and who exists in all and by him and in him all exist always. Therefore when this vision, this knowledge seizes on the soul, its whole life-aspiration becomes a surpassing love and fathomless adoration of the Divine and Infinite. The mind attaches itself singly to the eternal, the spiritual, the living, the universal, the Real; it values nothing but for its sake, it delights only in the all-blissful Purusha. All the word and all the thought become one hymning of the universal greatness, Light, Beauty, Power and Truth that has revealed itself in its glory to the human spirit and a worship of the one supreme Soul and infinite Person. All the long stress of the inner self to break outward becomes a form now of spiritual endeavour and aspiration to possess the Divine in the soul and realise the Divine in the nature. All life becomes a constant Yoga and unification of that Divine and this human spirit. This is the manner of the integral devotion; it creates a single uplifting of our whole being and nature through sacrifice by the dedicated heart to the eternal Purushottama.*9·13–14, 9·11, 9·13, 9·14
And from that insistence the thought naturally turns to the presence of this one great Godhead in man. There the soul of the seer of the vision is impressed by three successive suggestions. First, it is borne in upon him that in the body of this son of Man11·41–42 who moved beside him as a transient creature upon earth and sat by his side and lay with him on the same couch and ate with him in the banquet and was the object of jest and careless word, actor in war and council and common things, in this figure of mortal man was all the time something great, concealed, of tremendous significance, a Godhead, an Avatar, a universal Power, a One Reality, a supreme Transcendence. To this occult divinity in which all the significance of man and his long race is wrapped and from which all world-existence receives its inner meaning of ineffable greatness, he had been blind. Now only he sees the universal Spirit in the individual frame, the Divine embodied in humanity, the transcendent Inhabitant of this symbol of Nature. He has seen now only this tremendous, infinite, immeasurable Reality of all these apparent things, this boundless universal Form which so exceeds every individual form and yet of whom each individual thing is a house for his dwelling. For that great Reality is equal and infinite and the same in the individual and in the universe. And at first his blindness, his treatment of this Divine as the mere outward man, his seeing of only the mental and physical relation seems to him a sin against the Mightiness that was there. For the being whom he called Krishna, Yadava, comrade, was this immeasurable Greatness, this incomparable Might, this Spirit one in all of whom all are the creations. That9·11 and not the veiling outward humanity, avajānan mānuṣīṁ tanum āśritam, was what he should have seen with awe and with submission and veneration.
The Synthesis of Yoga
It is an integral knowledge that is being sought, an integral force, a total amplitude of union with the All and Infinite behind existence. For the seeker of the integral Yoga no single experience, no one Divine Aspect,—however overwhelming to the human mind, sufficient for its capacity, easily accepted as the sole or the ultimate reality,—can figure as the exclusive truth of the Eternal. For him the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity. All that is true behind polytheism as well as behind monotheism falls within the scope of his seeking; but he passes beyond their superficial sense to human mind to grasp their mystic truth in the Divine. He sees what is aimed at by the jarring sects and philosophies and accepts each facet of the Reality in its own place, but rejects their narrownesses and errors and proceeds farther till he discovers the One Truth that binds them together. The reproach of anthropomorphism and anthropolatry cannot deter him,—for he sees them to be prejudices of the ignorant and arrogant reasoning intelligence, the abstracting mind turning on itself in its own cramped circle. If human relations as practised now by man are full of smallness and perversity and ignorance, yet are they disfigured shadows of something in the Divine and by turning them to the Divine he finds that of which they are a shadow and brings it down for manifestation in life. It is through the human exceeding itself and opening itself to a supreme plenitude that the Divine must manifest itself here, since that comes inevitably in the course and process of the spiritual evolution, and therefore he will not despise or blind himself to the Godhead because it is lodged in a human body, mānuṣīṁ tanum āśritam. Beyond the limited human conception of God, he will pass to the one divine Eternal, but also he will meet him in the faces of the Gods, his cosmic personalities supporting the World-Play, detect him behind the mask of the Vibhutis, embodied World-Forces or human Leaders, reverence and obey him in the Guru, worship him in the Avatar. This will be to him his exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it. For that is the most palpable sign of the growing fulfilment, the promise of the great mystery of the progressive Descent into Matter which is the secret sense of the material creation and the justification of terrestrial existence.
An ultimate inexpressible adoration offered by us to the Transcendent, to the Highest, to the Ineffable, is yet no complete worship if it is not offered to him wherever he manifests or wherever even he hides his godhead—in man and object and every creature. An Ignorance is there no doubt which imprisons the heart, distorts its feelings, obscures the significance of its offering; all partial worship, all religion which erects a mental or a physical idol is tempted to veil and protect the truth in it by a certain cloak of ignorance and easily loses the truth in its image. But the pride of exclusive knowledge is also a limitation and a barrier. For there is, concealed behind individual love, obscured by its ignorant human figure, a mystery which the mind cannot seize, the mystery of the body of the Divine, the secret of a mystic form of the Infinite which we can approach only through the ecstasy of the heart and the passion of the pure and sublimated sense, and its attraction which is the call of the divine Flute-player, the mastering compulsion of the All-Beautiful, can only be seized and seize us through an occult love and yearning which in the end makes one the Form and the Formless, and identifies Spirit and Matter. It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe.
- mānuṣīṁ tanum āśritam.
Letters
Because through it [surrender to the Guru]* you surrender not only to the impersonal but to the personal, not only to the Divine in yourself but to the Divine outside you; you get a chance for the surpassing of ego not only by retreat into the Self where ego does not exist, but in the personal nature where it is the ruler. It is the sign of the will to complete surrender to the total Divine, samagraṁ māṁ mānuṣīṁ tanum āśritam. Of course it must be a genuine spiritual surrender for all this to be true.
Because through it you surrender not only to the impersonal but to the personal, not only to the Divine in yourself but to the Divine outside you; you get a chance for the surpassing of ego not only by retreat into the Self where ego does not exist, but in the personal nature where it is the ruler. It is the sign of the will to complete surrender to the total Divine, samagraṁ mām, mānuṣīṁ tanum āśritam. Of course it must be a genuine spiritual surrender for all this to be true.
