Chapter 5

Sri Krishna – the Divine Person

Words of Sri Aurobindo

The answer to the question [whether the Krishna of Brindavan and the stories of his lila are literally true or merely symbols of deep spiritual realities] depends on what value one attaches to spiritual experience and to mystic and occult experience, that is to say, to the data of other planes of consciousness than the physical, as also on the nature of the relations between the cosmic consciousness and the individual and collective consciousness of man. From the point of view of spiritual and occult Truth, what takes shape in the consciousness of man is a reflection and particular kind of formation, in a difficult medium, of things much greater in their light, power and beauty or in their force and range which come to it from the cosmic consciousness of which man is a limited and, in his present state of evolution, a still ignorant part. All this explanation about the genius of the race, of the consciousness of a nation creating the Gods and their forms is a very partial, somewhat superficial and in itself a misleading truth. Man’s mind is not an original creator, it is an intermediary; to start creating it must receive an initiating “inspiration”, a transmission or a suggestion from the cosmic consciousness, and with that it does what it can. God is, but man’s conceptions of God are reflections in his own mentality, sometimes of the Divine, sometimes of other Beings and Powers and they are what his mentality can make of the suggestions that come to him, generally very partial and imperfect so long as they are still mental, so long as he has not arrived at a higher and truer, a spiritual or mystic knowledge. The Gods already exist, they are not created by man even though he does seem to conceive them in his own image; fundamentally, he formulates as best he can what truth about them he receives from the cosmic Reality. An artist or a bhakta may have a vision of the Gods and it may get stabilised and generalised in the consciousness of the race and in that sense it may be true that man gives their forms to the Gods; but he does not invent these forms, he records what he sees; the forms that he gives are given to him. In the “conventional” form of Krishna men have embodied what they could see of his eternal beauty and what they have seen may be true as well as beautiful, it conveys something of the form, but it is fairly certain that if there is an eternal form of that eternal beauty it is a thousand times more beautiful than what man had as yet been able to see of it. Mother India is not a piece of earth; she is a Power, a Godhead, for all nations have such a Devi supporting their separate existence and keeping it in being. Such Beings are as real and more permanently real than the men they influence, but they belong to a higher plane, are part of the cosmic consciousness and being and act here on earth by shaping the human consciousness on which they exercise their influence. It is natural for man who only sees his own consciousness individual, national or racial at work and does not see what works upon it and shapes it, to think that all is created by him and there is nothing cosmic and greater behind it. The Krishna consciousness is a reality, but if there were no Krishna, there could be no Krishna consciousness: except in arbitrary metaphysical abstractions there can be no consciousness without a Being who is conscious. It is the person who gives value and reality to the personality, he expresses himself in it and is not constituted by it. Krishna is a being, a person and it is as the Divine Person that we meet him, hear his voice, speak with him and feel his presence. To speak of the consciousness of Krishna as something separate from Krishna is an error of the mind, which is always separating the inseparable and which also tends to regard the impersonal, because it is abstract, as greater, more real and more enduring than the person. Such divisions may be useful to the mind for its own purposes, but it is not the real truth; in the real truth the being or person and its impersonality or state of being are one reality.