Bhagavadgeeta : ( 26/11/2012. )

Ch-17.The Vision of God-10. Can we imagine two things being at the same place? But here were eyes, and ears, and feet, and hands, and mouths, and teeth and what not—all everywhere. Everything, everywhere, in every form could be visualised, so that one cannot say what is where. The self is possessed and inundated and invaded by the Absolute. It is shaken from its very roots, and the death knell is struck when the Absolute reveals Itself to the ego of the individual. Fear takes possession of the human individual. There is a cry of agony as if one’s throat is being choked, or the god of death has caught hold of a person and he is going to be annihilated in a moment. The agony of the possibility of self-annihilation is unthinkable, though it is to be succeeded by a glory that is to pass all human understanding. Swami Krishnananda   To be continued  ....

Ch-17.The Vision of God-9. The whole universe was there in a comprehensive totality as a minute fraction, as it were, of this immense infinitude. This unthinkable vastness of the cosmos, which can frighten us even by the thought of it, was there to be beheld as a minute fraction of the glorious immensity of the divine. In a few verses the great Lord Himself is made to explain what that magnificence is. But it comes to us in the words of Sanjaya, who tells Dhritarashtra what it was that Arjuna beheld. The poet’s intention seems to be to make our hair stand on end, and therefore he uses the best of expressions possible. When he says that faces were everywhere, eyes were everywhere, hands were everywhere, feet were everywhere and everything was everywhere, what else can we say except to describe it in this poetic manner? How could it be possible that eyes are everywhere and legs are everywhere at the same time? Swami Krishnananda   To be continued  ....

Ch-17.The Vision of God-8. Mighty-faced forms reveal themselves in every atom of space. Solar rays, as it were, burst forth through every speck of the atmosphere, and the poet tells us that it is difficult to say what sort of light it was. It was not like the light we have ever seen or can imagine in our minds. Well, the most brilliant light that we can think of in this world is sunlight; we do not know any light which is superior to sunlight. So, to drive home into our minds the infinite superiority of this divine light, the author tells us to imagine the extent of the brilliance of a thousand suns rising at once in the sky. Can we imagine what it could be—thousands of suns rising suddenly in the sky at one stroke? If we can imagine such a glare and brilliance, that perhaps can be an apology of comparison to this brilliant light that splashed forth before the intuitive perception of Arjuna, the seeker. He is told that with these eyes he cannot behold this. The physical eyes

Ch-17.The Vision of God-7. Then, at the request of this prepared aspirant in the highly purified individuality of Arjuna, the glorious vision splashes forth—that is the subject of the eleventh chapter. The whole description in this chapter is poetic, because there is no other way of explaining this vision. Whatever be the power of our expression, we will fail in our attempt to properly express the significance of this divine vision. Hence there is only an outline or an indication thereof given to us by mighty images and glorious poetic expressions, thrilling feelings conveyed through the vehicle of language, which is mightily done in the eleventh chapter by the great author. Suddenly there is a transfiguration, and the Krishna who spoke vanishes, as it were, from the sight of the beholding Arjuna. There is a waking up from dream, as it were; a shaking up of oneself from the sleep of the ego, and Arjuna begins to hear voices from all sides: “Look at me.” This “look at me” exp