Book – II Chapter – II : Brahman, Purusha, Ishwara — Maya, Prakriti, Shakti – Para 12 (3rd Part) to Para 13

Study Notes

PARAGRAPH 12 Contd..,

It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.

EXPLANATION

     It is the infinite Oneness that makes it capable of an infinite multiplicity. The One is not plural. Nor can it be limited or described as the sum of the Many. On the contrary it can be the infinite Many because it exceeds all limitation or description by multiplicity. It exceeds at the same time all limitation by finite conceptual oneness. That is, we can conceive of oneness in all finite forms. Yet the One exceeds this limitation by finite oneness.

Pluralism is an error because, though there is the spiritual plurality, the many souls are dependent and interdependent existences; their sum also is not the One nor is it the cosmic totality; they depend on the One and exist by its Oneness: yet the plurality is not unreal, it is the One Soul that dwells as the individual in these many souls and they are eternal in the One and by the one Eternal.

EXPLANATION

     Pluralism, i.e. existence of many without oneness, is an error. Though there is the spiritual plurality by existence of many souls, they are dependent and interdependent existences. Their sum also is not the One nor is it the cosmic totality. They depend on the One and exist by its Oneness.
     Yet the plurality is not something unreal. It is the One Soul that dwells as the individual in these many souls. They are eternal in the One and by the one Eternal.

This is difficult for the mental reason which makes an opposition between the Infinite and the finite and associates finiteness with plurality and infinity with oneness; but in the logic of the Infinite there is no such opposition and the eternity of the Many in the One is a thing that is perfectly natural and possible.

EXPLANATION

     Our mental reason finds it difficult to realise the above fact. It makes an opposition between the Infinite and the finite. It associates finiteness with plurality and infiniteness with oneness.
     In the logic of the Infinite there is no such opposition. Here the eternity of the Many in the One is a perfectly natural and possible thing.

PARAGRAPH 13

     Again, we see that there is an infinite pure status and immobile silence of the Spirit; we see too that there is a boundless movement of the Spirit, a power, a dynamic spiritual all-containing self-extension of the Infinite. Our conceptions foist upon this perception, in itself valid and accurate, an opposition between the silence and status and the dynamis and movement, but to the reason and the logic of the Infinite there can be no such opposition.

EXPLANATION

     On one side we see an infinite pure status and immobile silence of the Spirit. On the other side we see a boundless movement of the Spirit; it is a dynamic power of the all-containing self-extension of the Infinite. All the forms and movements we see in this universe are the actions of this dynamic power.
     We perceive an opposition between these two statuses of the Infinite. Though this opposition seems to be valid and accurate to our limited mental logic, there can be no such opposition to the reason and the logic of the Infinite.

A solely silent and static Infinite, an Infinite without an infinite power and dynamis and energy is inadmissible except as the perception of an aspect; a powerless Absolute, an impotent Spirit is unthinkable: an infinite energy must be the dynamis of the Infinite, an all-power must be the potency of the Absolute, an illimitable force must be the force of the Spirit.

EXPLANATION

     Can we perceive an Infinite solely silent and static without an infinite power and energy? Such a perception is admissible only as an aspect of the Divine and not its whole nature. The Absolute cannot be powerless and impotent.
     An infinite energy must be the potential of the Infinite. An all power(omnipotence) must be the potency of the Absolute. An illimitable force must be the force of the Spirit.

But the silence, the status are the basis of the movement, an eternal immobility is the necessary condition, field, essence even, of the infinite mobility, a stable being is the condition and foundation of the vast action of the Force of being. It is when we arrive at something of this silence, stability, immobility that we can base on it a force and energy which in our superficial restless state would be inconceivable.

EXPLANATION

     The silence, the status are the basis of the movement. An eternal immobility is the necessary condition of the infinite mobility. A stable being is the condition and foundation of the vast action of the Force of being.
     Silence , stability, immobility is the necessary base on which a force and energy can act. This is inconceivable in our superficial restless state.

The opposition we make is mental and conceptual; in reality, the silence of the Spirit and the dynamis of the Spirit are complementary truths and inseparable. The immutable silent Spirit may hold its infinite energy silent and immobile within it, for it is not bound by its own forces, is not their subject or instrument, but it does possess them, does release them, is capable of an eternal and infinite action, does not weary or need to stop, and yet all the time its silent immobility inherent in its action and movement is not for a moment shaken or disturbed or altered by its action and movement; the witness silence of the Spirit is there in the very grain of all the voices and workings of Nature.

EXPLANATION

     The opposition we make between silence and action is only mental and conceptual. In reality the silence of the Spirit and the action of the Spirit are complementary and inseparable.
     The immutable silent Spirit may hold its infinite energy silent and immobile within it. The Spirit is not bound by its own forces. It is not their subject or instrument.
     But the Spirit possesses the forces and is their master. It does release them. It is capable of an eternal and infinite action. It does not tire or need to stop. Yet all the time its silent immobility is inherent in its action and movement. This silent immobility is not for a moment shaken or disturbed or altered by its action and movement.
     The witness silence of the Spirit is there in the very grain of all the voices and workings of Nature.

These things may be difficult for us to understand because our own surface finite capacity in either direction is limited and our conceptions are based on our limitations; but it should be easy to see that these relative and finite conceptions do not apply to the Absolute and Infinite.

EXPLANATION

     We find it difficult to understand these things because our surface finite capacity is limited; it can neither go deep within itself nor beyond itself. Our conceptions are based on our limitations. Our relative and finite conceptions do not apply to the Absolute and Infinite.