Question: Only this philosophy can explain the existence?
That’s right. Unless these three terms properly and their inter–relationship…
…now, when we say what is the Reality, the answer is: Reality is one that is the originator of the world, which is itself the essence and stuff of the world, and which is the Lord of all that is manifested. Such is the nature of Reality.
When it is said: atah brahma jijñāsa, the enquiry into the nature of the Brahman, then the answer to brahma jijñāsa is this: Brahman is Purusha, (originator); Reality is Brahman being the essence and stuff and Reality is the Lord of all that is here. These three put together is the nature of Reality; it is that which distinguishes the Indian answer from all the other answers of the nature of Reality.
There are many other answers also, but this answer is a complete answer, it is an integral answer to the question as to what is Reality. It integrates different answers which have been given and according to some answers Reality is only the Lord. According to some Reality is only the Originator, He origins the world and then leaves the world to its own fate. According to others Reality is itself the world, but not the Lord, not merely the Originator so that answer is not given there.
So, integral answer it is at once Brahman, Purusha, Ishwara and the inter–relationship of these three is a complexity which explains this world. This world is only the inter–relationship of Brahman, Purusha, Ishwara. And many paradoxes of the world experience can be explained only if you have got all the three answers together, and if you know how the three are related with each other.
This is the full exposition of chapter n°15 actually although I started the 16th but we went back into chapter n°15 because without it the chapters n°16, 17, 18 cannot be fully understood. Chapters 16, 17, and 18 require the knowledge of the inter–relationship of Brahman, Purusha and Ishwara, then only you can understand chapters n°16, 17, and 18. So, now we will be ready for the next chapters, all right?
I want to find one day more because what I am doing now at present is incomplete statement. It is always injurious to leave statements incomplete; I would like to complete it.
It is in this light that we have to understand the problem of bondage and liberation and perfection. Not only mokṣa, but vimokṣāya, this is the word of the 16th chapter, (XVI, 5); it’s not only for mokṣa, but vimokṣāya; that means is mokṣa still surpassed, vi means: that is surpassed, surpassing mokṣa. So, going beyond mokṣa is perfection, is immortality; not only to be liberated but also to attain to immortality so that your action becomes immortal, perfect: action becomes perfect. All right?
Comment: Is it not surprising that this is being so clear what Sri Aurobindo has expounded, still there are so many intelligent people are stuck to those inadequate philosophies.
That is true. That is because, you know, our tradition first of all is not fully understood by us; we don’t understand ourselves the tradition; we don’t know the whole history. Here when I am explaining that Veda said this, Upanishad said this, Gita says this, so you can see easily one line, but people don’t understand.
For example most of the people have not read what I have just now quoted from the Veda: anyasa cittam abhi sancarenyam. So only Sri Aurobindo has brought it out so we can now understand it, but it is in the Veda.
So, in the Isha Upanishad when he says that, tadejati tannaijati, many people say: ‘well it is a way of saying that that which is moving is illusion’ but tad tannaijati that is Reality, now you can interpret in any way you like, but it’s an interpretation.
Bhagavad Gita also is not understood: what this Kshara–Akshara being one, Purushottama being the highest, what is this? it requires a lot of probing in fact.
Comment: Because the way you are putting the Bhagavad Gita seems to be complete.
Yes, absolutely, you are right, only Sri Aurobindo makes Bhagavad Gita so intelligible. I tell you that when I read the Bhagavad Gita for the first time, I was completely dissatisfied with the Gita. It is only when I read Sri Aurobindo and came back to the Bhagavad Gita that I understood Bhagavad Gita actually.
Comment: So what you recommend we read to get it absolutely instilled and ingrained and…,
You read the chapter called “Brahman, Purusha, Ishwara” in The Life Divine. All right? This is a very difficult chapter, but all the complexity is in this one chapter; it is called Brahman, Purusha, Ishwara, it is a long chapter, but it is a most luminous chapter in fact. But many people who read it for the first time, they find it extremely obscure, because without this background which I have given now, it may seem to be obscure, but now if you read, it may not be so obscure, even though it’s difficult.
Any way this is the task that we have to do. No? To grasp the difficult because reality is that and here we are to know that Reality, so we have to do it sooner or later, so we should be really absorbed in it.
Question: Some time I would like to know all about the gods and goddesses…I am really confused because there are so many gods and goddesses and…,
No, it is like so many human beings and yet god. So, it is true gods also are many…all are facets of the Divine…the eight facets of the diamond…all are facets. This analogy of the diamond is very apt actually; how can Reality be one and yet many and how even the many–ness does not therefore diminish the oneness…diamond remains one diamond: wherever you touch the facets, it is diamond, and yet you have multiplicity, complexity.
Comment: That’s the partial vision that’s the problem.
Yes, absolutely, perfectly, the partial vision is that limitation. Very true.
Comment: May be peripheral.
Yes, quite right! When you go into the depths, so all this vanish. All right? Thank you so much, thank you so much because I feel myself very happy.