Bhagavadgeeta : ( 26/11/2012. )

Ch-17.The Vision of God-3. The human element in Arjuna was partially awakened to a curious, inquisitive mood when the glories of God were delineated in the tenth chapter. The great Master, as a divine incarnation, said that all glorious elements, wherever present, are to be adored as His manifestations in one form or the other. The curiosity consists in the desire to visualise this omnipresent form; otherwise it remains merely as a kind of acceptance, and not a vision and an attainment or a possession. Whereas up to this time the gospel went on along the lines of instruction and enlightenment of the reason and the highest individual faculties available, now the religious consciousness gets roused up, which surpasses the rationality of the individual in many respects. The intuitive faculty is to be splashed forth, wherein the individual faculties of perception, cognition, emotion, volition and the like are to be brought together into a totality and a blend, and made to work i

Ch-17.The Vision of God-2. But that God is more than all this is yet to be told. The curiosity of the seeker is stirred up when he is told that, the omnipresence of God notwithstanding, His presence is capable of being recognised and felt only in superior excellences of manifestation. But the character of omnipresence remains to be explained. That which is equanimously present everywhere is certainly existent not merely in the superior manifestations of visible glory, but also in invisible forms which may lie at the background of these particularised manifestations of superior glory. The consciousness of the seeker is yet to be awakened to a height of consternation where it should become impossible for the knowing subject to comprehend this all-inclusive object, namely, the Supreme Godhead. Up to this time God was somehow or other kept at arm’s length in spite of the acceptance by the subject of the all-inclusiveness of the Almighty, the omnipresence of God, and the impossibility

Ch-17.The Vision of God-1. We have to retrace the steps of our thinking from where we commenced at the very initial chapter of the Bhagavadgita, in which was described the great complexity of the social approach to things. From that point there was a gradual withdrawal of consciousness tending towards the integration of the whole individual, with a further purpose of tuning the integrated individual to the set-up of the whole universe. These were practically the stages of the development of thought through the various chapters of the Bhagavadgita, right from the first chapter until the commencement of the seventh. Then there was an intensification of the idea that God indwells the created universe in a transcendent manner—unreachable, inaccessible and capable of attainment only after the shedding of the mortal coil. Thereafter we were told that, together with the transcendence of God, He also maintains an immanence of His presence throughout creation in various degree

Chapter 16: The Essence of Creation is God's Glory-17. Well, so the Teacher says, “There is no end for the enumeration of my glories.” Nanto’sti mama divyanam vibhutinam : - { Meaning } -Endless are the glories—everywhere we can see them, if we have the eyes to see. If we have the ears to hear, if we have the mind to think and the brain to understand, we will find His presence everywhere. In every nook and corner, in every little cranny we will find the splash of this beauty of divine presence. “Well, why should I speak to you more,” says the great Master. “By a little fraction My magnitude of Being, I sustain this whole cosmos—a little fraction of Myself, not the entirety.” Ekamsena sthito jagat : { Meaning } - “By a little part of My Being, I am sustaining this entire magnificent cosmos.” We can imagine what could be the magnificence of God Himself! Next : Ch-17.The Vision of God Swami Krishnananda To be continued  ....

Chapter 16: The Essence of Creation is God's Glory-16. If we are cautious enough to probe into the small occurrences of our daily lives, we will find small miracles taking place every day. Little births of divine miracles will be visible in the bubbles of our daily activities. But we are too stupid to have even time to think of these things. We are busybodies to the utmost extent, on account of which the miracles of God present in the daily lives of ordinary people are not usually recognised. Every little event in the world is a miracle by itself. Even that we are able to stand on our two legs should be regarded as a miracle, that we are breathing is a miracle, that our heart is pumping blood is a miracle. Who can say that there can be a greater miracle than the working of the human body, for instance? Why go further than that? Let us confine ourselves merely to this very obvious phenomenon called the human mechanism, the anatomic and the physiological systems. Can w

Chapter 16: The Essence of Creation is God's Glory -15. So we are told particular glories—adityanam aham visnur, etc. All that is of supreme excellence in this world should be regarded as a ray of God. The whole of the tenth chapter is a description of this particular glory. Wherever there is an exuberance of manifestation, whatever be the kind of that manifestation—it may be any cataclysm or even a flood—even that is to be regarded as a superb vibhuti of God. This excellence or superiority of manifestation need not necessarily be a beautiful and picturesque scenery before us. Any kind of catastrophic excellence, which can be acceptable or terrifying—either way it should be regarded as God’s manifestation. We will be told also that He is the destroyer of all things.Kalo’smi loka-ksaya-krt pravrddho: “I am the world swallowing time.” We will not be prepared to accept this kind of definition of God so easily. “I have come to doom everything and swallow all of you up.” If s

Chapter 16: The Essence of Creation is God's Glory -14. There is no world outside God, and therefore the world does not exist outside Him. But this is a difficult concept, so we are given a more particular description which the mind is in a position to understand more conveniently than when it is presented with this stupendous reality of God being the sum and substance, the very existence of all things. We are told that He is the creator, preserver and destroyer—aham adis ca madhyam ca bhutnam anta eva ca. So we are a little bit solaced; we are coming down to a lesser definition and a more acceptable description of creation when we are told that God is the creator, the preserver and the transformer of things than when we are told that He is the very existence of everything. In the beginning it is said that God is the soul, the sum and substance, the essence, the being, and the all-in-all of everything—that is the atmatva of all things. It is at the same time told that He is the