KRISHNA'S SPEECH CHAPTER-XIII (CONCLUDING PART)
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mousumi Post replyMay 17
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When one attains these qualities, the Veil of Nature is removed from
the eyes. Knowledge reveals itself like thousand Suns. The Cosmic
Being is the knowledge we attain. It has no beginning. It is neither
is, nor is not. It alone exists. The world is a faulty perception on
our part of this Cosmic Being. It has hands and feet everywhere. It
has eyes, face and head everywhere. It has ears everywhere. It covers
everything. It is the cause of manifestation of the senses and their
faculties. But it feeds the whole world. It has no qualities as such.
But it enjoys the Nature composed of the qualities. It is without in
the physical nature and the world. It is in the heart of everything
and every living being. It is indivisible whole; yet it presents
itself before our eyes as made of many fragments. It is near us; still
it is far away. It maintains the world. It creates the world. It
destroys the world. It is the object of knowledge. It is the only
thing that one can ever know, because it exists in every heart.
Knowledge is the attribute of the cosmic self that hides in every
individual self.
Thus Krishna describes what is knowledge.
Once one attains this knowledge, one becomes fit for access to Krishna
the supreme being. Thus although there is nothing beyond the Cosmic
Being, the Supreme Being is still at a higher stage of realization.
There is no end of exploring the spirit.
Nature, of which the world is a manifestation, is also beginningless
like the Cosmic Being and the Supreme Being. It is the mother of cause
and effect. The self or the Supreme Being experiences weal and weal
thereof. The self through its reflection on the Nature is associated
with the qualities of Nature that are ever restless. Thus the self
undergoes births and deaths. There is also the Supreme Being in every
self as the knower. He is that part of our mind that gives wisdom.
He who knows all these secrets is relieved of the birth and death
cycle. Some get to this knowledge through meditation, others through
awareness and some others through action.
Krishna says that all existence is made of the contact between the
field and the knower. He who finds the knower or the Supreme Being in
everything does not mistaken the identity of what really is. Since he
finds good everywhere, he does not distinguish a brothel from the
Valhalla. He perfectly fits in the worldly life. But the worldly life
cannot put him in servitude. He who knows that every act is being done
by Nature only, knows that he is not the doer.When the fragments of
the existence are found to be part of one infinite whole, one finds
the Cosmic being. The self though enthralled in the body neither
acts, nor is involved in the vicissitudes of worldly life. It is
beginningless. It is the ineffable Supreme Being. But the Supreme
Being is not enthralled by it. When the little child in the arms of
its father rebukes the father, the father feigns weeping. But the
father is not weeping actually. Just as the sun stationed at a
particular point only illuminates all the worlds similarly Krishna
never leaves his abode in Golaka. Still he is everywhere.
Thus, Nature and field are functionally two different concepts though
they are the same. The field is what we perceive in the world. Nature
is the metaphysical description of the same.
The knower and the self are also functionally two different concepts
though they are at bottom the same. When the self is understood in
relation to the field, it is the knower. When the knower is understood
in relation to Nature it is the self.
The knower is the Cosmic Being in which all opposites melt. There
neither the knower exists, nor the object of knowledge exists. It is
neither is, nor is not.
How do we then resolve the trinity in Nature, Cosmic Being and the
Supreme? Only a part of the Supreme Being’s nature is the Nature. The
Cosmic Being is but the gloriole of the Supreme Being that hides both
the Supreme Being and the Nature in a flood of ecstasy.
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