Bhagavadgeeta : ( 26/11/2012. )

7.The Vision of God-14. Wonderful indeed is this vision! How could God see God, and where are we at that moment—we cease to be. We are not even earlier, and we shall not be at the time of the vision. That which was not, will be revealed to be non-existent. Even a semblance of the ego of human individuality will not be there. It was not there even earlier, and even now we do not exist, really speaking. Our non-existence will be revealed in its glory when we are awakened to that higher wakefulness, wherein the whole universe will appear as a dream object. The dream objects do not exist; we know that very well. They are phantasms, but they appear to be hard, concretised objects when we are in the state of dream. They are as hard as stone or flint, but when we wake up, they appear to vaporise into nothingness. So shall be the fate of this universe of hardness, concreteness and substantiality when God-vision is attained. Swami Krishnananda   To be continued ...

7.The Vision of God-13. We shall be told by the great Lord Himself that this vision cannot be had by any kind of human effort, because the finite cannot manufacture the Infinite. A cause that is finite cannot have an infinite result or effect. If the vision of the Absolute is to be the effect or the consequence of an effort, how could that effort be an emanation from the finite who is the individual? How could I or you, as finite individuals, be the producers of this vision which is infinite and surpasses the cause? The cause is supposed to be larger than its effect in its comprehension. The effect cannot be more minute, and if the effect is infinitude of experience, how could the cause be finitude? Hence it is said that no activity of any kind, no effort of any sort, nothing that anyone does in any manner whatsoever can be regarded as adequate for the purpose. "Na veda-yajnadhyayanair na danair na ca kiryabhir na tapobhir ugraih": - Even the highest incalculable intensiti...

Swami Vivekananda's historic speech on 11 September, 1893. Ch-17.The Vision of God-12. He melted away into this omniform, and we do not know who was speaking there, in regard to which object. In a particular place the soul is made to say: Nantam na madhyam na punas tavadim pasyami. “I cannot see where this begins, where this ends or where its middle is.” That form had no beginning, no end, and no middle. It was a formless mainfestation, told to us only in the language of forms. It is the height of mystical vision, not to be attained by any kind of human effort. Oftentimes we are told that only the grace of God is the means to this cognition of the Absolute. No teacher of religion, no spiritual genius has been able to explain to us satisfactorily as to how this vision comes at all. We stumble on this theory and that theory, and finally are forced to come to the conclusion that perhaps it is not the consequence of any effort on our part, though it appears as if we have s...

Ch-17.The Vision of God-11. At this moment of the vision of the Almighty, the soul is made to sing a hymn, not in the words of human language, but in the surge of the spirit in the language of the soul, which cannot be expressed in words, of course. And yet it had to be told to us in some way or the other, and therefore the poet goes on with the great hymnology of Arjuna, which is not Arjuna speaking any more. Swami Krishnananda   To be continued  ....  Today Vinayaka Chaturthi :                                                                  Vigneswaran-Vinayakan

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...