The Supreme and Universal Relation of Purusha and Prakriti

From the human standpoint, Purusha and Prakriti represent a duality. We therefore focus on one or the other of these and pursue the implications of either a focus on the soul or on the manifestation of nature. From the divine standpoint, however, they are two aspects of the supreme reality of Sat-Chit-Ananda, which Sri Aurobindo brings together in harmony as he refers to it, in The Life Divine, as “reality omnipresent”. As he notes here: “Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha: the Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,–that is Prakriti.”

Ananda, the delight of existence, “is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects, unrolling the worlds and viewing them, acting in them and upholding the action, executing works and giving the sanction without which the force of Nature cannot act, executing and controlling the knowledge and the will and knowing and controlling the determinations of the knowledge-force and will-force, ministering to the enjoyment and enjoying,–the Soul possessor, observer, knower, lord of Nature, Nature expressing the being, executing the will, satisfying the self-knowledge, ministering to the delight of being of the soul. There we have, founded on the very nature of being, the supreme and universal relation of Prakriti with Purusha. The absolute joy of the soul in itself and, based upon that, the absolute joy of the soul in Nature are the divine fulfilment of the relation.”

Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 17, The Soul and Nature, pp. 415-416

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