Bhagavadgeeta : ( 26/11/2012. )

Ch-17.The Vision of God-6. Having been stirred up into the height of curiosity to know this invisible Almighty, Arjuna, in glorifying Him, requests the great Master of the Bhagavadgita to bestow upon him this blessing of the vision of That about which so much has been told up to this time. “Am I fit to have the vision of this glorious Almighty? If, O Blessed One, you deem it proper that I be brought face to face with this solacing eternity, I shall regard myself as highly blessed indeed.” Now, this is a condition where the properties of prakriti, to which reference was made in earlier chapters of the Gita, work in a curious manner. The distracting force of prakriti known as rajas, and the stultifying power known as tamas are completely overcome; they are subdued by the force of sattva, which is transparent like a clean glass through which light passes in such a way that one cannot even perceive the existence of this reflecting media. Intuition is not the same as identity w...

Ch-17.The Vision of God-5. All this will be only a jumble of words for us, without any meaning and substance, because we are not accustomed to think along these lines. All this remains merely as a theory, a kind of textbook lecture or a scriptural gospel for us. Yet, the awakening has to take place, and everyone is after that. So, the faculties of the individual, Arjuna, were awakened up to the borderline of the perception of the Absolute through the intuition of the soul. The soul knowing things is called intuition—we do not call it perception or sensation or cognition and the like. The word ‘intuition’ is used in a very special sense and not in a Western psychological sense. It is immediate awareness, or as they sometimes say, non-mediate awareness. No mediation of the senses is necessary there. There is no need of the mediation even of the mind, and no need of the mediation of the intellect or reason—we have not to exert through the faculties of knowledge. All exertion...

Ch-17.The Vision of God-4. The vision of God is the intuition of the supreme Absolute. It is not a perception; it is not seen as we see an object. God is not seen with open eyes, and not heard with the ears. These sense organs, which give knowledge of things, diversify the objects and cut off colour from sound and sound from color, smell from taste, and so on, whereas in the vision of God all sense faculties join together, so that it is taste, smell, sound, colour—everything. It is not merely a colour that we see when we see God, not merely a sound that we hear, not merely a taste, not a smell. It is also not merely a total of these perceptions. We are incapable of even imagining what sort of experience it would be, if all the senses simultaneously act at one stroke. That means to say, if we were to be endowed with a faculty which is sight, hearing, smell, taste and touch altogether, what would be the kind of feeling in us? At present our sensations come in succession. We se...