Study Notes
PARAGRAPH 15
Since the nature of suffering is a failure of the conscious force in us to meet the shocks of existence and a consequent shrinking and contraction and its root is an inequality of that receptive and possessing force due to our self-limitation by egoism consequent on the ignorance of our true Self, of Sachchidananda, the elimination of suffering must first proceed by the substitution of titiksa, the facing, enduring and conquest of all shocks of existence for jugupsa, the shrinking and contraction: by this endurance and conquest we proceed to an equality which may be either an equal indifference to all contacts or an equal gladness in all contacts; and this equality again must find a firm foundation in the substitution of the Sachchidananda consciousness which is All-Bliss for the ego-consciousness which enjoys and suffers.
EXPLANATION
Sri Aurobindo says suffering occurs because of failure of the conscious force in us to meet the shocks of life. We shrink and withdraw ourselves from unpleasant contacts. The root cause of this is the inequality of the receptive and possessing force. This means we do not take equal view of things, men and events. We do not receive the contacts from the external world equally. This inequality is caused by our self-limiting ego. We are not aware of our true self, of Sachchidananda.
To eliminate suffering we must first have titiksa- it means our ability to face, endure and achieve victory over all shocks of life. This titiksa should replace jugupsa which means our shrinking and withdrawing from shocks of life. By this endurance and victory, we will achieve equality. This equality may lead to equal indifference (neutral attitude) to all contacts. Or it may lead to equal gladness in all contacts.
This equality must be firmly founded on Sachchidananda consciousness which is All-Bliss. This Sachchidananda consciousness should replace our ego-consciousness which enjoys and suffers.
The Sachchidananda consciousness may be transcendent of the universe and aloof from it, and to this state of distant Bliss the path is equal indifference; it is the path of the ascetic. Or the Sachchidananda consciousness may be at once transcendent and universal; and to this state of present and all-embracing Bliss the path is surrender and loss of the ego in the universal and possession of an all-pervading equal delight; it is the path of the ancient Vedic sages.
EXPLANATION
The Sachchidananda consciousness may be transcendent (beyond) of the universe and aloof from it. It is state of distant Bliss. Its path is equal indifference (distancing itself equally from all). It is the path of the ascetic who rejects the world and the life.
Or the Sachchidananda consciousness may be at once transcendent and universal. That is, both beyond and yet embracing all. It is a state of present and all-embracing Bliss. The path to this state is surrender and loss of ego in the universal consciousness. In this state there is possession of an all-pervading (spreading everywhere) equal delight. This is the path of the ancient Vedic sages.
But neutrality to the imperfect touches of pleasure and the perverse touches of pain is the first direct and natural result of the soul’s self-discipline and the conversion to equal delight can, usually, come only afterwards. The direct transformation of the triple vibration into Ananda is possible, but less easy to the human being.
EXPLANATION
What happens when we achieve equality founded on Sachchidananda? We become neutral to the imperfect touches of pleasure and the perverse touches of pain. Neither pleasure nor pain affects us. This is the first and direct and natural result of the soul’s self-discipline.
The conversion of pleasure and pain into equal delight can come only afterwards. The direct transformation of pain, pleasure and indifference into Ananda is possible. But Sri Aurobindo says, it is less easy for the human being.
PARAGRAPH 16
Such then is the view of the universe which arises out of the integral Vedantic affirmation. An infinite, indivisible existence all-blissful in its pure self-consciousness moves out of its fundamental purity into the varied play of Force that is consciousness, into the movement of Prakriti which is the play of Maya.
EXPLANATION
What is the view of the universe based on the Vedantic truth? The universe is an infinite and indivisible existence. It is all-blissful in its pure self-consciousness. This fundamental purity in its expression becomes the varied(multiple) play of Conscious-Force. This varied play of Force becomes the movement of Prakriti – Nature force – play of Maya. Here Maya means the limiting and measuring power of the infinite and indivisible.
The delight of its existence is at first self-gathered, absorbed, subconscious in the basis of the physical universe; then emergent in a great mass of neutral movement which is not yet what we call sensation; then further emergent with the growth of mind and ego in the triple vibration of pain, pleasure and indifference originating from the limitation of the force of consciousness in the form and from its exposure to shocks of the universal Force which it finds alien to it and out of harmony with its own measure and standard; finally, the conscious emergence of the full Sachchidananda in its creations by universality, by equality, by self-possession and conquest of Nature. This is the course and movement of the world.
EXPLANATION
The delight of existence is at first self-gathered (concentrated), absorbed and sub-conscious at the level of matter. It emerges as a neutral movement which is not yet called sensation. Further, it emerges with the growth of mind and ego in the triple vibration of pain, pleasure and indifference (neutral state).
Why this triple vibration should happen? Because it is caused by the limitation of force of consciousness in form. Man represents a limited form. The consciousness-force in the limited form is exposed to the shocks of universal Force which is alien (a stranger) to it. This external force is out of harmony with the measure and standard of the evolving consciousness-force. However, this is an intermediary stage.
Finally, there is conscious and full emergence of Sachchidananda. This emergence happens in its creations by universality, equality, by self-possession and conquest of Nature. It is a movement of progress from egoistic-individuality which does not react with equality to all external contacts.
This is the course and movement of the world.