17. From Division to Divine Vision
The basic problem in the practice of vibhuti yoga is: are we aware of the difference between seeing inwardly and thinking?
Otherwise one can live in a fools paradise.
If you are sincere, serious and earnest, and if you are fully aware of what is happening within you, you realise a fantastic truth: that you still have a consciousness that you are different from this world; there is no realisation that "whatever I am, the whole of me is part of this universe."
When you talk of the world, you are always talking about something outside of you - you, meaning the skin.
You realise that the world outside responds and corresponds to the state of awareness you are in.
When your awareness is of yourself as the body, the world outside looks like a body, a physical, material universe.
So, what you see outside is directly related to the state of awareness in which you are in at the moment.
Happiness, unhappiness, fear, fearlessness, arise in God, have their origin in him, so that whenever you are afraid, you look within.
The origin of this fear itself is God; when you feel fearlessness, the origin of this fearlessness is God; when you think that you or someone else is intelligent, wise - that wisdom arises in him ...
So, all your faculties have God as the basis.
In all beings I am desire unopposed to dharma. (7:11)
In some translations you might find 'I am lust' - so even this thing called desire, craving or lust which is considered to be unspiritual, arises in God.
When the mind, the intelligence, the awareness recognise that all these have God as their source, they do not conflict with the Divine Will.
In his last prayer, the great warrior, sage Bhisma, declares: 'Oh God, in order to sustain this universe of becoming (birth and death) you yourself manifest as lust in the human heart.'
He who recognises this does not entertain lust.
It is not I who generate this emotion, the emotion comes from him.
That is an extremely delicate and beautiful truth, which has to be handled with extreme care.
First find the root of your own faculties and emotions, and the source of this universe, and only then will you learn to recognise that there is correspondence in all this.
Whatever be the state of awareness you are in, that is what is reflected outside.
If your state of awareness is gross, you see a gross universe; if your state of awareness is a bit more refined, you see the whole universe sustained by subtle forces; if you rise to another state of awareness, you realise that there is nothing but God.
When that prevails, only then will you recognise the whole universe as a manifestation of God.
I exist, supporting this whole world by one part of myself. (10:42)
It is only when one becomes immediately conscious of this that one develops true love of God and humility at the same time.
Arjuna, who was not only a disciple, but a great personal friend and relative of Krsna, must have heard of this concept of having a vision of God.
"If you are such a fantastic being, and you say that the sun and moon are your manifestations, and you are the cosmic being who pervades the entire universe, what a marvellous thing it would be to have a look at you like that", and half pleadingly and half seriously Arjuna prays:
If thou, O Lord, thinkest it possible for me to see it, do thou then, O Lord of the yogi, show me thy imperishable self. (11:4)
The rest of the eleventh chapter is a description of what Arjuna saw, and the dialogue that took place between Arjuna and Krsna.
Right in the beginning Krsna says:
With these physical eyes you cannot see anything but physical forms. (11:8)
There is an implied teaching here, which should not go unnoticed: with these physical eyes you cannot see God.
Can we translate that also to mean that what you see with your physical eyes is God seen through physical eyes, and therefore it appears as the world?
Otherwise the expression: 'God is omnipresent' is useless.
You are struggling again with something which you want to eliminate.
You think that there is something other than God, something non-god, which has to be eliminated in order to be able to see God.
By doing that you are creating the non-god.
You are looking at God with your physical eyes, and therefore this very God appears to you as the physical universe.
You are looking at the world through your mind tainted, polluted, perverted by thoughts about love and hate, and therefore you find things to love, and things to hate.
Right and wrong are instantly related to love and hate.
What you love is always right.
What you hate is always wrong.
The person you love is always right.
The person you dislike is always wrong.
Even if that person does something good, you think it is by chance - he really did not mean to do it.
I give thee the divine eye; behold my lordly yoga. (11:8)
'Therefore' says Krsna, 'I will bestow upon you divine insight with which alone you can see God in all and all in God. Through this you can perceive the cosmic being.'
Gurudev's own cosmic vision is described in several places in his writings, where he talks about how it grew in him right from his childhood, seeking to break down barriers built by the human mind - caste barriers, colour barriers, social barriers, and so on - till he could reach a state when the one who almost murdered him could be seen as a manifestation of God.
It is an extraordinarily beautiful state.
When your awareness is divine, when your vision is divine, you cannot see any evil anywhere.
And it is only that divine vision which sees God.
Physical eyes do not have to change their composition, but when that which sees - the seer - is jnana (wisdom), then you will see Brahman alone everywhere.
There is a very inspiring poem, which Gurudev was very fond of, meaning: 'Krsna come and dwell in my eyes' .
If Krsna dwells there, you will see everything as Krsna only!
So it is a two-way traffic.
If the awareness is heightened, then the perception is also altered.
Till this happens, that will not happen.
This is the catch, and also the safety catch, so we do not bluff ourselves and think that we are in a state of God-consciousness, that everything is God.
Everything is God, but you are not Godconscious, therefore you are only thinking you are seeing God.
Seeing God is a different story.

The Bhagavad Gita - Introduction | EN

Swami Venkatesananda

The Song of God - Introduction - Swami Venkatesananda - enlarged 4th edition – 1984 - published by The Chiltern Yoga Trust, Cape Town, South Africa
1998 - 2017