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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
What shall I talk today? We have been discussing Gita for the past many months. I have been discussing from the second chapter of Bhagavad Gita where the actual exposition of the truth commences and śloka after śloka, chapter after chapter have been taken. We are now discussing the twelfth chapter. The viśwarūpa darśana is one which I did not take verse after verse but I was evaluating the viśwarūpa darśana. I thought I will speak to you something about it and what followed.
Sri Krishna started exposing the truth about one’s own individuality. He first said that:
na caiva na bhaviṣyāmaḥ sarve vayam-ataḥ param ।।
The scene before Arjuna was one of slaughtering 45 lakhs of people. Naturally he was terrorized, totally upset. But in a war field, you tell me, what will take place? He had come there only to fight and the fighting can become meaningful and progress only when the fighters fall dead. So it was a scene of immense, en masse slaughter, slaughter and slaughter alone. Arjuna was terrified, he was deluded, he became fearful.
So what is the truth that is to be conveyed to Arjuna in order to take away all his delusion and fear? So Krishna presents the truth of human individuality. He said, “As we are living now, we were and we shall be. There was no time when I was not, you were not, Bheeshma, Drona and the others were not. And there will not be a time when we shall cease to be. So Arjuna, be assured that as we are now, we were, unless you were, how can you be now?”
All of you are seated in this hall. If you are present here, you must have been present earlier, that is why you have come. So if you are here now, you were earlier, and if you were and you are, you will also be surely later. Existence is existence itself; it can never become non-existence. Existence means to exist, to exist, to exist, not to be otherwise. This is the truth of everyone.
In fact, the word and letter we use, ‘I’ denotes this indestructible and imperishable presence. This is the first message that Krishna conveyed to Arjuna. Apparently Arjuna grasped it and he said, “I will never raise the question of death. Death is only a transition; it never implies extinction. Then the only subject left aside was life which he analyzed as interactions between the senses and the objects of the world resulting constantly in the alternates of sukha-duhkhas. Understand that both are together, either they will be one after the other or neither will be and develop an equal attitude and acceptance towards both. It is this message that Sri Krishna has been delivering throughout, throughout, throughout; nothing else.
The first six chapters were given to an elaboration of this truth and also finally meditation to actualize it, to understand it, to pursue it better. From the seventh chapter onwards, Sri Krishna was describing the world, its complexity and constitution. In the tenth chapter, Krishna had to say that everything that you find, express around you, is nothing but the one singular self.
Krishna had only a body that was perishable, delivered by Devaki and looked after by Yashoda. Besides the body, he had the mind, intelligence, ego and the soul. And these everybody has; we don’t have anything different. So everything that Krishna was saying was not about the body but about the other presence which animates the body. Arjuna was very fascinated on the one hand and curious. So he wanted to see, “Oh! Is your ‘self’ all this? I would like to see it”. Krishna somehow as a teacher brought about a spiritual transformation in Arjuna as a result of which, as one would witness a dream, he started witnessing the whole of the viśwarūpa.
Actually, are we not already seeing the viśwarūpa of God? The entire viśwa is the rūpa of God! Whose else can it be! So the one who is not able to understand the whole universe and creation as the manifestation of God, he tries to seek a special instance of viśwarūpa. So Arjuna was not right in asking for it. If he had understood all that was said earlier, where was the question of seeing viśwarūpa specially and what would it have meant? It would not have meant anything more. Suppose he had a dream of the whole war and finally he had succeeded, it would have given him some confidence and consolation, that’s all. The funny feature is that Arjuna was not prepared to see nor was he empowered to see. So Krishna said, “I am giving you a divine power.” Even then, when he saw the viśwarūpa he got afraid. To be fearful, why should he seek to see the viśwarūpa? And he said, “Please withdraw it and show me your normal human amiable form.”
Now you tell me, should you try for a viśwarūpa darśana or should you learn the art and process of seeing the viśwa as the Lord’s display? One is a transitory, momentary development; another is a consistent, repetitive, regular process. Then he said something very important. This kind of an expansion and vision of viśwa as God’s manifestation is not possible for anybody except for the devotee who has exclusive devotion, ananya bhakti. Then he was explaining devotion in the twelfth chapter.
In the eighteenth chapter, there is an important verse.
Many people will read the verse and they will never think about it. Gita verses are to be read and related to you and it should be pursued by you to be actualized and experienced by you. Never postpone it for any period after death. So he says, “By exclusive bhakti, people know me.” Means what?
Yāvān, what is my extent, what is my permeation, am I a spot, a centre, or am I a huge and endless circle? Is God-realization a concentrated or concentric development or is it an expansion? Yāvān-yaścāsmi, and what is it that you call God? We have the world before us. “Compared and contrasted with the world, what is this God, who is this God, that understanding, what is my magnitude and what is my nature, both he understands.” After understanding he says, tato mām tattvato jñātvā viśate tad-anantaram. After having understood me in essence, not normal understanding, in essence, in essence.
Viśate tad-anantaram. They enter into me. What does it mean? The entry into God is not by an aircraft that comes from above and a golden umbrella held by somebody who arrives, calling you, seating you in aircraft, going, joining and getting down in vaikuntha, never, never so. The entire world is in God. God is the only support and anchor for the world. Everything is within space. You tell me where is space. If you ask such a question, the space is an imaginary evolution from consciousness. Like a dream from us, the entire world is a mind product. It is in that world that our body is, naturally our mind also is in that world. So, are we not already part of the world, in the world, inside the world? Yes. But this fact you don’t know! “So by true bhakti, you come to understand me in essence and this understanding marks the entry into God.” This is what He said in the twelfth chapter.
“Fix your mind in Me, also infuse your intelligence into Me. When these are done, from the next moment onwards you are living in Me.” For one who lives in God, is there any further entry or further exit and entry? No, not possible at all, not necessary also. So entry into God is not a physical process. It is an understanding that comes to you and that is knowledge.
I am discussing the twelfth chapter. There, Arjuna raises a question, “Devotees who are devoted to You and dedicate all their actions to You, how good is their practice? And those who contemplate upon the imperishable soul as you started saying right from the beginning, between the two, what is the comparison?” Then Krishna says, “Certainly, the people who are dedicating all their actions to Me, come to me. The others also reach me and me alone.”
So what is the difference between the two? One is recognizing the body and bodily actions as everything. But he makes one concession, “all that I do is an offering to God”. So by dedicating all his activities without exception, he gets connected to God. In the other, no such God and connection are relevant. There, what is happening? You understand that you are the ‘I’ and the ‘I’ represents the imperishable presence in you. If this imperishable presence is not merely in you but everywhere and that is the anchor for everything, then what more do you want? Recognize this, realize this and live, live as an extension of this realisation. Maximum you can say the first is a mento-devotional, emotional process. The second is an intelligential process of knowledge.
I say God, I would like to know what this God represents. How is He? He is present everywhere. Is He not present in me then? Yes. Where, as what? As the sentience, the consciousness. What is this consciousness? How shall I feel it? Then try to feel it. It is already present, ever present, ever the same. And as it is present in you, it is present everywhere. When you understand this fact, that marks the finale of everything. So one is a mento-emotional process, another is an intellectual knowledge process. It is not intellectual knowledge; it is a process where intelligence is used in the place of mind. And in place of emotion, knowledge and realization are activated.
We have the body, the senses, then the mind and the intelligence. In all practices, mind and intelligence alone are what count. It is necessary that people today and tomorrow as they advance in their path they try to reflect upon these truths and understand. Finally, what did Krishna ask Arjuna? “Did you hear me with attention? Did you understand what I said? Is your delusion gone? Are you clear in your mind and intelligence?” Arjuna says, “नष्टो मोहः, my delusion is completely gone, destroyed, स्मृतिर्लब्धा, I have got my memory back by your blessings.”
So ultimately, it was not a plane coming and taking Arjuna to vaikuntha, no it was not. He says, “My delusion is gone; the right understanding has dawned. I know I have come here to fight and I cannot avoid it and in fighting there is no wrong because it is a fighting between the fighters and every fighter has come here to kill or get killed. I have got my memory; I shall do what you say.” Will you analyze this Bhagavad Gita and understand the message properly? Never think of the viśwarūpa and foster a desire to see it. You will be again afraid of as Arjuna was.
Poor Arjuna, I sometimes laugh over it. He said, “I want to see” and then he says “I am afraid of seeing”. Why did he go in for this confusion? And “show me your human form”. That was the one available for him throughout and he was not able to make use of it and the whole dialogue is between a Guru and a śiṣya and both the Guru and the śiṣya have only one body, one mind, one intelligence, one ego and the soul; nothing more.
So the entry into God is an accomplishment, fruition and fulfilment of the knowing process.
Harih Om Tat Sat. Jai Guru. Jai Guru.