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“When we take our first steps on the Path, we are not yet capable of helping others. To accomplish the good of others, we must first perfect ourselves, by purifying and transforming our minds. This is the aim of what we call the preliminary practices, which establish the foundations of all spiritual progress. You may feel like dispensing with these foundations in order to practice teachings that you think are more profound, but if you do so, you are building a palace on the surface of a frozen lake.” (Dilgo Khyentse, The Excellent Path to Enlightenment, Snow Lion Publications, page 10.)

"The world is a big canvas sheet. The various names and forms are the different pictures. The skillful tactful dextrous and expert painter is the Ishwara"

Swami sivananda

Simple and True

BHAGWAT GITA CH.11 ( 12 - 13 - 14 )

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।

यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।

प्रणम्य शिरसा देवं कृताञ्जलिरभाषत।।11.14।

The Viśvarūpa, or the Cosmic Form of the Lord is the vision of the totality of creation; by a mind that has transcended the limitations of time & space.

Yet there is the ignorance of the seer ( Arjuna) as an Ego, that sees.

It is more of a divine perception, rather than a physical vision.

The ultimate transcendence of Brahman (the Supreme Self), is limitless and beyond all duality and attributes, human language and thought (which rely on defining objects and concepts) can never fully encapsulate or comprehend It.

Taittiriya Upanishad (Chapter 2,4, 9) and also the Brahma Upanishad says -

"यतो वाचो निवर्तन्ते अप्राप्य मनसा सह ।"

Yato vacho nivartante, aprapya manasa saha. That from which words turn back, along with the mind ; unable to reach It.

In the present shloka of Bhagwat Gita 11.12

A simily of impossibility is used to indicate the inexpressible nature of Supreme effulgence of the Viswaroopa.

"दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।

यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।"

[ If the radiance of a thousand suns were to rise all at once in the sky, perhaps it might resemble the splendour of that Great Being.]

Even the simultaneous rising of a thousand suns is only a metaphoric expression of the Supreme effulgence, which cannot be measured by any worldly light.

These words evoke profound and iconic cosmic imagery.

The Lord’s effulgence is not merely physical brightness. It is the composite effulgence of the limitless power, knowledge, and majesty of Īśvara, who is the cause, support, and controller of the entire universe ; within the realm of Maya.

Viśvarūpa is not yet the final nirguṇa Brahman beyond all form, but it is the highest possible vision of the Lord as a form ; of the universe itself.

The Viśvarūpa is the very source of all splendour. The sun, moon, fire, stars, and all luminous objects shine only because they borrow their power from Him.

Katha Upanishad 2.2.15 and

Mundaka Upanishad 2.2.11,

"न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ "

Na tatra sūryo bhāti na candratārakaṁ nēmā vidyuto bhānti kutō'yamagniḥ.

Tamēva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti.

There the sun does not shine, nor the moon, nor the stars; these lightnings do not shine there either, what to speak of this fire! Everything shines only after that shining light; by Its effulgence, all this is illuminated.

"ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।

प्रणम्य शिरसा देवं कृताञ्जलिरभाषत।।"

Then Arjuna, filled with wonder, his hair standing on end, bowed his head to the Lord and, with folded hands, spoke.

This radiance is both terrifying and beautiful ; It is beautiful because it reveals that everything is with the essence of the Supreme.

It is terrifying because such an overwhelming explosion of sensory experience ( vision of thousand Suns) makes one's finite egoistic consciousness, appear so very miniscule & insignificant; that the very individuality that one takes pride in , appears to vanish into the void of infinitude.

Normally we see the world in fragments — as innately aquired & also as perceptive creation. As perceptive creations , that arises from ignorance of Self, one experiences difference in- people, events, objects, joys, and sorrows. But when the mind is purified & immersed in nondual knowledge and graced by divine vision, it sees the one universal intelligence shining through all forms.

The Innately aquired fragmentary perception of individual Jeevas are only a miniscule of totality, yet one feels satiated & complete ; since that is best suited for it's survival. A mind & its senses can take as much inputs ,as is according to it's evolutionary capacity. In the totality of electromagnetic spectrum ( Gamma ray- X ray- Ultraviolet- Visual spectrum- Infra red- micro waves & Radio waves), human mind can perceive only a limited range of visual spectrum. Similar is with faculties of other sensory perceptions.

Yet when with grace , the limited mind of a seeker ( that is not yet attuned to the non dual Self ); is provided the totality of cosmic experience - one is overwhelmed like a cup, into which the ocean is being poured.

The radiance is the brilliance of Sat- Truth & Chit- Consciousness itself. It is not merely light seen by the eyes; it is the illumination of understanding, where the seeker realizes that the Lord is not somewhere outside ; rather the universe itself is the visible expression of Ishvara.

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।

There, in the body of the Supreme Isvara, Arjuna saw the whole universe (moving and unmoving, gross and subtle, divine and earthly ) gathered in one place (ekastham) , yet divided into many form ( pravibhaktam anekadhā).

In the multiplicity of creation; there is only one substratum- the Brahman ( Ornaments may be many in appearance & function- yet, the essence is Gold alone.)

In devotional parlance, the devotee discovers that everything one reveres, fears, loves, or seeks is already contained in the one Supreme.

A shift from vision of duality, to a semblance of unity.The many are not denied, but they are understood as appearances in one Supreme whole. The immensity of experience, generates the qualities of surrender, awe , humility & reverence with a simultaneous erasure of Ego.

There are similar verses on the absolute transcendence & immanence of the Supreme ; as -

Muṇḍaka Upaniṣad 2.2.11

"ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण।

अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्॥"

Brahman alone is in front; Brahman is behind; Brahman is to the right and to the left. Brahman is above and below. This whole universe is Brahman alone, the Supreme.

Śvetāśvatara Upaniṣad 3.3

"विश्वतश्चक्षुरुत विश्वतोमुखो

विश्वतोबाहुरुत विश्वतस्पात्।

सं बाहुभ्यां धमति सं पतत्रैः

द्यावाभूमी जनयन्देव एकः॥"

With eyes everywhere, faces everywhere, arms everywhere, feet everywhere, the One God pervades heaven and earth and brings them forth.

Śvetāśvatara Upaniṣad 3.11

"एको देवः सर्वभूतेषु गूढः

सर्वव्यापी सर्वभूतान्तरात्मा।

कर्माध्यक्षः सर्वभूताधिवासः

साक्षी चेता केवलो निर्गुणश्च॥:

The one God is hidden in all beings, all-pervading, the inner Self of all beings, the overseer of action, the indwelling presence, the witness, consciousness itself, alone and beyond attributes.

With such a knowledge about the Supreme, one becomes fearless & does not shy away from one’s Swadharma. As in the following verses-

Īśā Upaniṣad 6

"यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति।

सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥"

He who sees all beings in the Self and the Self in all beings does not shrink away from anything.

Īśā Upaniṣad 7

₹यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः।

तत्र को मोहः कः शोक एकत्वमनुपश्यतः॥"

When, for the knower, all beings have become the Self alone, what delusion and what sorrow can remain for one who sees oneness?

Hari 🕉

Visvarupa of Sri Krishna in Bhagavad Gita

radical-revolution

Buddhist teachings say that nothing can possess an essential enduring identity because everything is interconnected, co-dependent and in a state of flux.

This realization is what liberates beings from suffering.

…to understand this through a famous analogy, a wooden table cannot exist independently. Its existence depends on the tree, sunlight, soil, the carpenter, and the tools used to make it. It is also impermanent, as it will eventually degrade and return to the earth. Because it relies on all these conditions, it has no isolated, enduring "self".

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