God is present in entirety in all. One has to only pay attention in this direction. Just like a small child loves colors – red, yellow, blue and whenever there are such different colored clothes, glass or whatever of many different colors; they become attracted to them. It feels pleasing (to the child). This attraction for toys is very pleasurable. The intellect of a child is not able to decipher – the essence in all of this, whether there is (any) worthy thing to be taken from all these, or what is to be given up. The attraction to see is very powerful to him. When the child grows up, then he can understand the worth of these things i.e. what is of value? What is less valuable? What is more valuable? This they can understand later on.
What does this mean? In the innocent child-like years, he only sees what is on the surface, and as he begins to understand more, he looks deeply within. As the worldly greed seeps in, he begins to see money with great interest and depth. He begins to feel that money is the main thing; because it is only with money that all things are acquired, then he gravitates towards money. Similarly, after desiring to know that Divine Essence (Paramatma Tattva), those who walk this path, have their sight on the Divine Essence in all beings.
To those who tread this path, even in the grossest of gross things that are visible, at the core (essence) of it is Paramatma tattva (divine essence). Even in the most beautiful of all things, in that too, he does not get stuck on that beauty, and in that beauty he wonders ‘where this beauty came from’? He looks at Paramatma (God) in this manner. If he sees a beautiful flower, if he see a beautiful garden, then instead of getting stuck on the flowers, he looks towards where this beauty came from ! God is present in it. Similarly, he sees many great things, ancient things, kings and great kings, saints, great souls, and ministers, that where did all this greatness come from? However many thoughts he gets, there he sees that Paramatma tattva, that all pervading Divinity everywhere.
When Arjuna saw the Universal form (of Lord Krishna), that form was simply magnificent. There was one doubt in Arjuna’s mind regarding the Universal form, so he said –
‘darshayaatmaanamavyayam‘
O’ Great King! You show me Your imperishable form.
‘drushtmicchaami te roopmaishyaram‘
I would like to see Your Divine, Your Imperishable and Universal form.
‘pacchyaami vishweshwar vishwaroop’.
You are the Universal form and you are the ruler of the Universe.
Now pay a little attention to this, that when the worldly form is seen, that form is not eternal. Let us consider that it is not without any changes, rather, it is changing constantly. In life, everything is changing continuously. In fact, at no time can it remain without changing. If it is a Universal Form then how can it be eternal ? And if it is eternal, then how is it a form of God? This became a continuous arbitrating point. Now what is the point of all this? We all see the Universe – which is a divine form of God. As long as we keep our individuality, and as long as we have a passion for the worldly things, till then, we create separation in this world and hence cannot perceive the Paramatma tattva (God).
A child becomes attracted to color, toys, games, and other shapes and forms and becomes happy in these only. His sight does not go as far as the essence of things and money. He cannot see that money is the basis, the main thing behind all the toys, games etc. He only sees toys and only toys, and nothing greater than those toys.
As long as there is attachment, attraction, fondness in perishable objects, as long as we consider these objects as precious and valuable, till then, even though while seeing this Divinity, God (Parmatma tattva) Himself (in the form of the universe), we cannot know Parmatma. The sight is only on the toys, and even on describing and, talking about the Universal form, the divine superhuman powers, the Nature of God, etc., the sight will not perceive Parmatma essence (God). Due to attraction, there is attachment to objects and the dearness for sense enjoyments is ingrained. As long as there is a sense of individuality and attraction for the world, till then – even though while seeing Him – one cannot see that imperishable form.
The Lord showed Himself to Arjuna that imperishable form. Now showing this imperishable form, He said to Arjuna
‘paschya me paarth roopaani shatshoth sahastrashah’
See my various forms, see the thousands and millions of forms.
The Lord said this and seeing Arjuna, repeated ‘pashya‘, about five times, but Arjuna could not see. From this it is clear that God says that He has manifested Himself in front of Arjuna and presses him therefore to behold Him, see Him; but he saw nothing, he was unable to see. Then the Lord said-
‘Na tu maam shakyase drashtumnenaiva swachakshusha’
You are unable to see Me with the eyes you have.
‘divya dadaami te chakshu’
I will give you divine eyesight. See me with these divine eyes.
So the Lord took Arjuna’s ordinary eyes, like our eyes, and bestowed him with divine sight, by which divine demi-gods could be seen. For seeing such divinity, God bestowed the divine sight.
I recollected a tale about Raghu dynasty. When King Dilip began the sacrificial ceremony of ‘Ashwamedh‘, a horse is made to go to all the places and wherever the horse goes it is assumed that all those places are conquered. If someone attempts to catch the horse, then a battle is undertaken with that person and won and then the horse is freed to further claim additional kingdom. Similarly, taking a horse King Dilip had undertaken ninety-nine such ‘sacrificial ceremonies’. He was now on the 100th event, in that the horse began to undertake his journey, at which time Indra stole the horse. He made the horse invisible like himself, and suddenly the horse disappeared and was not seen. The demi-gods (devatas) make themselves visible as per their own will, or else they keep roaming around remaining invisible. On this sudden incident, King Dilip was extremely tormented as to what will happen? Where did the horse go? At that time Nandini cow manifested herself. She is the same cow, that gave a boon which caused the birth of Raghu. When the cow manifested, she began to urinate and excrete. A cow’s urine is considered as Gangajal and is regarded extremely pure. On seeing the cow urine, Raghu immediately took the urine and applied to his eyes, and sprinkled some (of it) over his head. As it trickled to his eyes, Indra immediately became visible. Indra was stealing the horse was clearly visible. Now, what was seen ? It is Nandini, Mother cow and with her urine, the sight became divine, it became extra-ordinary, by which Raghu could see Indra. When he was able to see him, he said, ‘You cannot get-away, without engaging in a fight with Raghu’, ‘Why are you taking away the horse?’ He said, ‘I am getting my weapons ready to fight. If you are intent on taking the horse then you too get your weapons ready Indra! and take them in your hands, as I do not lay my hands on him who is without weapons. Therefore pick up your weapons, so that I too can do the same.’ In this manner, he engaged in a fight. The fight was so intense, that Indra lost. At that time Indra said, in this world people call me ‘shatkratu‘. It means one who performs 100 sacrificial fire ceremonies. Then I am the only one who has conducted 100 sacrificial fires. And your father is breaking my limits and engaging in the 100th yagya. Hence there will be two people who would be called ‘Performer of 100 yagnas‘. Therefore I do not want a second 100 sacrificial fire event.
God’s name alone is ‘purushottam‘ no one else can be ‘best of all mankind’ (purushottam). Thus I will not let this ‘yagna‘ to be completed. I shall take the horse away. Saying all this he engaged in fight, but in fighting Indra lost. Then too he behaved obstinately, at which time Raghu say, no problem; but my father must complete 100 yagnas. There should be nothing lacking or any shortcomings in the yagnas. If you are not allowing me to carry-on with the yagna then don’t; but this task will have to be completed and there should be nothing lacking in the sacrificial ceremony. Or else fight with me. Indra said, alright and he gave a boon that your father’s 100th yagna will be completed. Raghu said, there is one more point, let your man go to my father and tell him that Indra has given such a boon, that 100 yagnas of yours will be completed, let them go and say this, or I will not leave without the horse. Then the man went and conveyed this message.
By a divine sight everything begins to be seen. Arjuna was given such divine sight. He was able to perceive God’s imperishable form by this divine vision . This is God’s Universal form. This is not the world that changes every moment; rather in this the God Himself that is present is unchanging. In the Universal form He is that ‘IS-ness’ that is ever present, is visibly manifested. Now this God, can be seen only by one who has the sight (vision) to see that which is evident. Another one who attempts to see, will simply hear the word Universal Form; but will actually see the worldly form. When within there is attraction for objects, pleasures, and there is importance of money, wealth, material things etc., till then, that sight will not unveil, by which it can see the world as a manifestation of God. One cannot see. That is where the difficulty lies.
Just as a child gets stuck on toys, he cannot see as far as money. Similarly, the essence of God, is not seen by him. Similarly, one who is trapped in the importance given to money etc, and that Paramatma tattva is equally present entirely everywhere in this Universal form. That form of God is not seen, because his sight continues to be enamoured with the world. Thus the distinguishing qualities of the divine form of the Lord was revealed , the eternal form was shared and the Universal form that was beheld.
A thought came that what is the point here. The point is that as long as the worldly form is seen, as long as the attraction remains, as long as, there is fondness for money, till then that Essence, that Divinity, that God (Parmatma tattva), will not be known. Therefore, without ‘vairaagya’ (freedom from worldly desires), one cannot understand this. Then what to do?
‘Keshu keshu cha bhaaveshu chintyosi’
Wherever you see anything extra-ordinary, Think about God there.
Now listen very carefully. Now I am telling you a point which is useful. Whatever beautiful form you see, if it is very beautiful, then do not have your sight on that, and instead think, brother, but where did this beauty come from? This beauty has come from somewhere. What is the recognition that it has come? If this beauty had belonged to that particular thing, then it should have remained like that at all times.
Just like a newly bloomed flower’s beauty surely doesn’t last beyond 2-3 days? Similarly all the various sense objects, their taste, beauty, words, touch, attractive shapes, relish, fragrance were all so very beautiful initially; But will they remain so, later on? Therefore that beauty is not their own, rather it has come in them. And from whom has it come? Over there, there is the eternal beauty, there is eternal gloriousness, there is eternal sweetness. God’s qualities are simply extra-ordinary and divine. They are transcendental and they are eternal. Only a glimpse of His splendour comes into this world. Because of the attraction of our senses, we are enamoured by it. That which the senses are attracted to – is not the real essence (tattva). What which is within only, is the real essence. The splendour is of that alone. Therefore wherever you see greatness, wherever you see goodness, wherever you see power and strength, wherever you see something extra-ordinary, wherever you see something wonderful and unique – these qualities should not be considered to be belonging to those things! You must consider that these qualities have come in them, they are not (at all) there in them. When life and people in this world appear extra-ordinary – to this God says –
‘Bhootaanaamasmi chetanaa’ (Gita 10/22).
That illumination is Mine. This itself is called as ‘vibhuti’
The glory and majesty of God. When one keeps his eyes on God’s majesty, one can not see towards this world and remembers that the real thing, the exceptionalness in all this is – in His own words ‘My very own Self’
Immediately upon seeing the transcendental and the divine, instinctively and immediately one’s sight must go towards God (Parmatma), that this extra-ordinariness cannot come from anywhere else, it is not possible. This is a wonderful point. What unique knowledge of the holy text is attained, and in this knowledge too, the power is that of God. What a unique blissful feeling, what joy, when chanting the name of the Lord, there is this remarkable and extra-ordinariness. Wherever you see anything exceptional, wherever there is attraction, there instead of getting stuck in the world, with great fervor our attention should turn towards the Essence, the Divinity, the Supreme Consciousness (Paramatma, God). It is then that you will get to know that Paramatma; but if you get entangled in words, touch, form, relish, fragrance, in the world itself, then God Realization will not take place. Because we have become entangled in the unreal, we are trapped here itself. Therefore without getting trapped, let your attention be turned towards the Essence i.e. Paramatma. This is the meaning of the powers, this is the meaning of the Universal Form, one must get to know this Essence of Paramatma well. It is present in all places, in all time zones, in all things, in all individuals, in all incidents; however if the seer does not get entangled in these incidents, in situations, in things, in individuals, in actions and sees Paramatma alone, then He will be beheld. And if he gets entangled in these things, then He will not be seen and he will be trapped here itself.
Narayana! Narayana ! Narayana !
From book in Hindi ‘Bhagwat Praapti Sahaj Hai’ by Swami Ramsukhdasji
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