If we now take up the chapter n°7, in which Sri Krishna says: “I have two natures: the higher nature and the lower nature.” The lower nature is not independent of the higher nature, but lower nature itself is a manifestation of the higher nature, therefore you have to see that even in the lower nature, the presence of the higher nature. If the higher has become lower, some operation has taken place. Normally you should be able to see only the higher nature everywhere because it is the only thing in the world. If the Divine is still seen as un–divine because there is fallen somewhere a veil of ignorance. It is the veil of ignorance which makes us see ‘un–divine’; when that veil is lifted up, then you see the Divine everywhere.
We have Sri Aurobindo’s description of the court scene. Sri Aurobindo was arrested, taken to the jail and then brought in the court for prosecution. And Sri Aurobindo says in that court Sri Krishna tells him: “Now look at the judge”, and then he says: “I looked at the judge, I saw my beloved smiling at me; I looked at my prosecutor; it was not my prosecutor whom I saw; it was Narayana whom I was. I looked all around and I saw Vasudeva all over.” And then Sri Krishna says: “Now do you fear? I have override everything in the world, I am present everywhere. In the prosecutor I am there, in the judge I am there; in the accused I am there, among all the witnesses I am present.” The Divine is everywhere. When the veil of ignorance is lifted, there is no enemy then, there is no friend, every body is a beloved divine.
This is the perception to which Sri Krishna is trying Arjuna to take. Now, how is it that the higher has become lower? What is this veil of ignorance? The answer is that the veil of ignorance arises when the individual, which is itself the child of Purushottama and Para Prakriti, each one of us is a Jivatman, is the individual. We are all children of Purushottama and Para Prakriti, the supreme Reality which has two faces, two heads.
In the supreme Consciousness of Para Prakriti, there is perfection, in every movement there is perfection. All perfections are manifestations of Para Prakriti. If you see that the strength is most manifest in the lion, that means that there is some kind of perfection of Para Prakriti which becomes manifest in the lion. All the Vibhutis are manifestations of Para Prakriti under a given stress of development of Apara Prakriti. When the lower Prakriti is evolving, developing, when a stage is reached in the development of acute explosion, it burst out as it were, then Para Prakriti begins to manifest. All of us are in a sense Vibhutis, as Sri Krishna Himself says: “There is nothing which is not Vibhuti”. Everything is a manifestation of the Divine.
Only we are covered under the veil of ignorance and individuals who have the capacity of manifesting the Supreme, we are covered and therefore ‘incapacitated’. In the condition of incapacity we struggle, we strive. In this striving there is a lot of conflict and division. What is easily available is striven after by us with a tremendous effort and even then what is gained is little. In this movement of…limping movement, in which we develop very gradually, with great difficulty, with great obstruction and opposition, a time comes of acute stress when suddenly the higher nature manifests.
You find for example mother with a child, a mother which has been so docile, so quite, so very much in the mood of supplication, all the time begging people to protect the child, because of excessive love for the child, that woman suddenly if the child is snatched from her, she becomes Mahakali, she will not tolerate any kind of obstruction, under the stress her real form of Para Prakriti, the fierce and terrible and mighty force of the divine Mother manifests, she becomes Vibhuti for that moment.
This is the potentiality in every one of us, but under the state of crisis in our case in our evolving individuals, it happens like an explosion. These explosions take place temporarily, for the time being, but again we return to our ordinary weaknesses. But if you can hold on, that temporally manifestation, as a character of yours, then that is really called a Vibhuti: that which can happen only temporarily, under a great stress, if that can be held by you, as a part of your character, then you become special manifestation. If every manifestation therefore, you become perfect, it is a perfect manifestation. In all of the other movements, there is imperfection.