Study Notes
PARAGRAPH 15
It becomes clear from these considerations that the coexistence of the Infinite and the finite, which is the very nature of universal being, is not a juxtaposition or mutual inclusion of two opposites, but as natural and inevitable as the relation of the principle of Light and Fire with the suns. The finite is a frontal aspect and a self-determination of the Infinite; no finite can exist in itself and by itself, it exists by the Infinite and because it is of one essence with the Infinite.
EXPLANATION
We have seen that the Infinite and the finite aspects of the Divine, One and the Many, the immobile, silent and the active,dynamic status, formless and the forms, nameless and the names are all coexisting realities. They are not two different things which are placed side by side. Nor are they two opposites which are mutually included. This coexistence is the very nature of universal being and it is as natural and inevitable as the relation of the principle of Light and Fire with the suns.
What we see as the finite is a frontal aspect and a self-determination of the Infinite (Indeterminable). Therefore, no finite can exist in itself and by itself. It exists by the Infinite because it is of one essence with the Infinite.
For by the Infinite we do not mean solely an illimitable self-extension in Space and Time, but something that is also spaceless and timeless, a self-existent Indefinable and Illimitable which can express itself in the infinitesimal as well as in the vast, in a second of time, in a point of space, in a passing circumstance. The finite is looked upon as a division of the Indivisible, but there is no such thing: for this division is only apparent; there is a demarcation, but no real separation is possible.
EXPLANATION
We mean by the term Infinite not an illimitable self-extension in Space and Time. We mean something that is also spaceless and timeless. It is a self-existent Indefinable and Illimitable which can express itself in the infinitesimal as well as in the vast. It can express itself in a second of time, in a point of space, in a passing circumstance.
The finite is looked upon as a division of the indivisible. This division is only apparent but not real. There is only a demarcation. No real separation is possible.
When we see with the inner vision and sense and not with the physical eye a tree or other object, what we become aware of is an infinite one Reality constituting the tree or object, pervading its every atom and molecule, forming them out of itself, building the whole nature, process of becoming, operation of indwelling energy; all of these are itself, are this infinite, this Reality: we see it extending indivisibly and uniting all objects so that none is really separate from it or quite separate from other objects. “It stands” says the Gita “undivided in beings and yet as if divided.” Thus each object is that Infinite and one in essential being with all other objects that are also forms and names—powers, numens—of the Infinite.
EXPLANATION
We see a tree or an object through our physical eyes. We find each object separate from the other. But when we see with the inner vision and sense we become aware of an infinite one Reality constituting the tree or object. It pervades its every atom and molecule and forms them out of itself. It builds the whole nature, process of becoming, operation of indwelling energy. All of these are itself, this infinite, this Reality.
We see this Reality extending indivisibly and uniting all objects so that none is really separate from it or separate from other objects. Gita says the Reality stands undivided in beings and yet appears as if divided.
Thus each object is that Infinite. Each is one in essential being with all other objects. Those objects are also forms and names, powers and numens of the Infinite.
PARAGRAPH 16
This incoercible unity in all divisions and diversities is the mathematics of the Infinite, indicated in a verse of the Upanishads—“ This is the complete and That is the complete; subtract the complete from the complete, the complete is the remainder.” For so too it may be said of the infinite self-multiplication of the Reality that all things are that self-multiplication; the One becomes Many, but all these Many are That which was already and is always itself and in becoming the Many remains the One.
EXPLANATION
There is unity in all divisions and diversities. This unity is not a ‘compelled’ but a natural state. This is the mathematics of the Infinite. As indicated in a verse of the Upanishads, “This is the complete and That is the complete; subtract the complete from the complete, the complete is the remainder” (Om poornam-adah poornam-idam poornat poornamudacyate; Poornasya poornamaadaaya poornamevaavashisyate – Isha Upanishad).
Likewise there is infinite self-multiplication of the Reality. All things we find in this universe are that self-multiplication. The One becomes Many. But all these Many are That which was already and is always itself. In becoming the Many, That remains the One.
There is no division of the One by the appearance of the finite, for it is the one Infinite that appears to us as the many finite: the creation adds nothing to the Infinite; it remains after creation what it was before. The Infinite is not a sum of things, it is That which is all things and more.
EXPLANATION
There is no division of the One by the appearance of the finite Many. Because it is the one Infinite that appears to us as the many finite. The creation of Many adds nothing to the Infinite. It remains after creation what it was before. The Infinite is not a sum of things. It is that which is all things and more.
If this logic of the Infinite contradicts the conceptions of our finite reason, it is because it exceeds it and does not base itself on the data of the limited phenomenon, but embraces the Reality and sees the truth of all phenomena in the truth of the Reality; it does not see them as separate beings, movements, names, forms, things; for that they cannot be, since they could be that only if they were phenomena in the Void, things without a common basis or essence, fundamentally unconnected, connected only by coexistence and pragmatic relation, not realitieswhich exist by their root of unity and, so far as they can be considered independent, are secured in their independence of outer or inner figure and movement only by their perpetual dependence on their parent Infinite, their secret identity with the one Identical. The Identical is their root, their cause of form, the one power of their varying powers, their constituting substance.
EXPLANATION
But we find this logic of the Infinite contradicts the conceptions of our finite reason. This is because the logic of the Infinite exceeds our finite conceptions. It does not base itself on the data of the limited phenomenon as our mind does. It embraces the Reality and sees the truth of all phenomena in the truth of the Reality.
The logic of the Infinite does not see the many phenomena as separate beings, movements, names, forms, things. Because they cannot be like that. They can be so only if they were phenomena in the Void, things without a common basis or essence, fundamentally unconnected; they are not connected only by coexistence and pragmatic relation. Because these realities exist by their root of unity.
These realities can be considered independent. Yet they are secured in their independence of outer or inner figure and movement only by their perpetual dependence on their parent Infinite. They are secured by their secret identity with the one Identical. The Identical is their root, cause of form. It is the one power of their varying powers, their constituting substance.
PARAGRAPH 17
The Identical to our notions is the Immutable; it is ever the same through eternity, for if it is or becomes subject to mutation or if it admits of differences, it ceases to be identical; but what we see everywhere is an infinitely variable fundamental oneness which seems the very principle of Nature.
EXPLANATION
When we call something identical, we mean ‘the same’. This implies that it does not undergo change, Immutable. It remains the same forever. If it undergoes change or admits differences, it ceases to be identical.
But we see around us is an infinitely variable fundamental oneness. This seems to be the very principle of Nature.
The basic Force is one, but it manifests from itself innumerable forces; the basic substance is one, but it develops many different substances and millions of unlike objects; mind is one but differentiates itself into many mental states, mind-formations, thoughts, perceptions differing from each other and entering into harmony or into conflict; life is one, but the forms of life are unlike and innumerable; humanity is one in nature, but there are different race types and every individual man is himself and in some way unlike others; Nature insists on tracing lines of difference on the leaves of one tree; she drives differentiation so far that it has been found that the lines on one man’s thumb are different from the lines of every other man’s thumb so that he can be identified by that differentiation alone,—yet fundamentally all men are alike and there is no essential difference.
EXPLANATION
The basic Force is one. It manifests from itself innumerable forces. The basic substance is one. But it develops many different substances, millions of unlike objects. We find this fact revealed in atomic science also.
The mind substance is one. Yet we find many mental states, mind-formations, differing thoughts and perceptions. They enter into harmony or into conflict. Life substance is one but life forms are unlike and innumerable. Humanity is one in nature. Yet we find different race types. No two men are alike. Nature ensures difference in such a way that the lines on the leaves of one tree are not alike.
The lines on one man’s thumb is unique and different from any other man’s thumb, so much so that he can be identified by that alone. Yet fundamentally men are alike and there is no essential difference.
Oneness or sameness is everywhere, differentiation is everywhere; the indwelling Reality has built the universe on the principle of the development of one seed into a million different fashions. But this again is the logic of the Infinite; because the essence of the Reality is immutably the same, it can assume securely these innumerable differences of form and character and movement, for even if they were multiplied a trillionfold, that would not affect the underlying immutability of the eternal Identical.
EXPLANATION
Sameness is everywhere, differentiation is everywhere. The universe is built on the principle of development of one seed into a million different fashions by the indwelling Reality. This is based on the logic of the Infinite.
The essence of the Reality is immutably the same. It can assume securely these innumerable differences of form and character and movement. Because, even if the forms are multiplied a trillion fold that would not affect the underlying immutability of the eternal Identical.