{"id":1415,"date":"2013-07-13T01:34:39","date_gmt":"2013-07-13T01:34:39","guid":{"rendered":"http:\/\/localhost\/?p=1415"},"modified":"2013-07-13T01:34:39","modified_gmt":"2013-07-13T01:34:39","slug":"34-god-in-power-of-becoming-vol-13-essays-on-the-gita-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/13-essays-on-the-gita-volume-13\/34-god-in-power-of-becoming-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-34_God in Power of Becoming.htm"},"content":{"rendered":"\n\n
\n
\n

\nEIGHT<\/font><\/b><\/span><\/p>\n

\n
\nGod in Power of Becoming<\/font><\/span><\/p>\n

\n <\/p>\n

\nA<\/font><\/span><\/b> VERY <\/font>important step has been reached, a decisive statement
\nof its metaphysical and psychological synthesis has been added to the
\ndevelopment of the Gita’s gospel of spiritual liberation and divine works. The
\nGodhead has been revealed in thought to Arjuna; he has been made visible to the
\nmind’s search and the heart’s seeing as the supreme and universal Being, the
\nsupernal and universal Person, the inward-dwelling Master of our existence for
\nwhom man’s knowledge, will and adoration were seeking through the mists of the
\nIgnorance. There remains only the vision of the multiple Virat Purusha to complete
\nthe revelation on one more of its many sides. <\/p>\n

The metaphysical
\nsynthesis is complete. Sankhya has been admitted for the separation of the soul
\nfrom the lower nature, \u2013 a separation that must be effected by self-knowledge
\nthrough the discriminating reason and by transcendence of our subjection to the
\nthree gunas constituent of that nature. It has been completed and its
\nlimitations exceeded by a large revelation of the unity of the supreme Soul and
\nsupreme Nature, para purusa,
\nparā prakrti<\/i>. Vedanta of the philosophers has been admitted
\nfor the self-effacement of the natural separative personality built round the
\nego. Its method has been used to replace the little personal by the large
\nimpersonal being, to annul the separative illusion in the unity of the Brahman and
\nto substitute for the blind seeing of the ego the truer vision of all things in
\none Self and one Self in all things. Its truth has been completed by the
\nimpartial revelation of the Parabrahman from whom originate both the mobile and
\nthe immobile, the mutable and the immutable, the action and the silence. Its
\npossible limitations have been transcended by the intimate revelation of the
\nsupreme Soul and Lord who becomes here in all Nature, manifests himself\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

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\n

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in all personality and puts forth
\nthe power of his Nature in all action. Yoga has been admitted for the
\nself-surrender of the will, mind, heart, all the psychological being to the
\nIshwara, the divine Lord of the nature. It has been completed by the revelation
\nof the supernal Master of existence as the original Godhead of whom the Jiva is
\nthe partial being in Nature. Its possible limitations have been exceeded by the
\nsoul’s seeing of all things as the Lord in the light of a perfect spiritual
\noneness.<\/p>\n

\u00a0<\/span>There results an integral vision of the Divine
\nExistent at once as the transcendent Reality, supracosmic origin of cosmos, as
\nthe impersonal Self of all things, calm continent of the cosmos, and as the
\nimmanent Divinity in all beings, personalities, objects, powers and qualities,
\nthe Immanent who is the constituent self, the effective nature and the inward and
\noutward becoming of all existences. The Yoga of knowledge has been fulfilled
\nsovereignly in this integral seeing and knowing of the One. The Yoga of works
\nhas been crowned by the surrender of all works to their Master, \u2013 for the
\nnatural man is now only an instrument of his will. The Yoga of love and
\nadoration has been declared in its amplest forms. The intense consummation of
\nknowledge and works, love conducts to a crowning union of soul and Oversoul in
\na highest amplitude. In that union the revelations of knowledge are made real
\nto the heart as well as to the intelligence. In that union the difficult
\nsacrifice of self in an instrumental action becomes the easy, free and blissful
\nexpression of a living oneness. The whole means of the spiritual liberation has
\nbeen given; the whole foundation of the divine action has been constructed.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0<\/span>Arjuna accepts the entire knowledge that has
\nthus been given to him by the divine Teacher. His mind is already delivered
\nfrom its doubts and seekings; his heart, turned now from the outward aspect of
\nthe world, from its baffling appearance to its supreme sense and origin and its
\ninner realities, is already released from sorrow and affliction and touched with
\nthe ineffable gladness of a divine revelation. The language which he is made to
\nuse in voicing his acceptance is such as to emphasise and insist once again on
\nthe profound integrality of this knowledge and its all-embracing finality and
\nfullness. He accepts<\/p>\n

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\n

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\n\u00a0<\/span>first the Avatar, the Godhead in man who is
\nspeaking to him as the supreme Brahman, as the supracosmic All and Absolute of
\nexistence in which the soul can dwell when it rises out of this manifestation
\nand this partial becoming to its source, param
\nbrahma, param dhāma<\/i>. He accepts him as the supreme purity of the ever
\nfree Existence to which one arrives through the effacement of ego in the self’s
\nimmutable impersonality calm and still for ever, pavitram paramam<\/i>. He accepts him next as the one Permanent, the
\neternal Soul, the divine Purusha, purusam
\nśāśvatam divyam<\/i>. He acclaims in him the original Godhead,
\nadores the Unborn who is the pervading, indwelling, self-extending master of
\nall existence, ādi-devam ajam vibhum<\/i>.
\nHe accepts him therefore not only as that Wonderful who is beyond expression of
\nany kind, for nothing is sufficient to manifest him, \u2013 \u201cneither the Gods nor
\nthe Titans, O blessed Lord, know thy manifestation,\u201d na hi te bhagavan vyaktim vidur devā na dānavāh<\/i>,
\n\u2013 but as the lord of all existences and the one divine efficient cause of all
\ntheir becoming, God of the gods from whom all godheads have sprung, master of
\nthe universe who manifests and governs it from above by the power of his
\nsupreme and his universal Nature, bhūta-bhāvana
\nbhūteśa deva-deva jagat-pate<\/i>. And lastly he accepts him as that
\nVasudeva in and around us who is all things here by virtue of the
\nworld-pervading, all-inhabiting, all-constituting master powers of his
\nbecoming, vibhūtayah<\/i>,
\n\u201cthe sovereign powers of thy becoming by which thou standest pervading these
\nworlds,\u201d yābhirvibhūtibhir lokān
\nimāms tvam vyāpya tisthasi.<\/i>\u00b9<\/span><\/i><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>He
\nhas accepted the truth with the adoration of his heart, the submission of his
\nwill and the understanding of his intelligence. He is already prepared to act
\nas the divine instrument in this knowledge and with this self-surrender. But a desire
\nfor a deeper constant spiritual realisation has been awakened in his heart and
\nwill. This is a truth which is evident only to the supreme Soul in its own
\nself-knowledge, \u2013 for, cries Arjuna, \u201cthou alone, O Purushottama, knowest
\nthyself by thyself,\u201d ātmanā ātmānam
\nvettha<\/i>. This is a knowledge that comes by spiritual identity and the
\nunaided heart, will, intelligence of the <\/p>\n

\u00b9<\/span>Gita, X. 12-15.<\/span> <\/p>\n

\nPage 343.<\/span><\/p>\n

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\u00a0<\/span>natural man cannot arrive at it by their own
\nmotion and can only get at imperfect mental reflections that reveal less than
\nthey conceal and disfigure. This is a secret wisdom which one must hear from
\nthe seers who have seen the face of this Truth, have heard its word and have
\nbecome one with it in self and spirit. \u201cAll the Rishis say this of thee and the
\ndivine seer Narada, Asita, Devala, Vyasa.\u201d Or else one must receive it from
\nwithin by revelation and inspiration from the inner Godhead who lifts in us the
\nblazing lamp of knowledge. svaya\u00f1caiva
\nbravīsi<\/i> me<\/i>, \u201cand
\nthou thyself sayest it to me.\u201d Once revealed, it has to be accepted by the
\nassent of the mind, the consent of the will and the heart’s delight and
\nsubmission, the three elements of the complete mental faith, śraddhā<\/i>. It is so that Arjuna
\nhas accepted it; \u201call this that thou sayest, my mind holds for the truth.\u201d But
\nstill there will remain the need of that deeper possession in the very self of
\nour being out from its most intimate psychic centre, the soul’s demand for that
\ninexpressible permanent spiritual realisation of which the mental is only a
\npreliminary or a shadow and without which there cannot be a complete union with
\nthe Eternal.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0<\/span>Now the way to arrive at that realisation has
\nbeen given to Arjuna. And so far as regards the great self-evident divine principles,
\nthese do not baffle the mind; it can open to the idea of the supreme Godhead,
\nto the experience of the immutable Self, to the direct perception of the
\nimmanent Divinity, to the contact of the conscient universal Being. One can,
\nonce the mind is illumined with the idea, follow readily the way and, with
\nwhatever preliminary difficult effort to exceed the normal mental perceptions,
\ncome in the end to the self-experience of these essential truths that stand
\nbehind our and all existence, ātmanā
\nātmānam<\/i>. One can do it with this readiness because these, once
\nconceived, are evidently divine realities; there is nothing in our mental
\nassociations to prevent us from admitting God in these high aspects. But the
\ndifficulty is to see him in the apparent truths of existence, to detect him in
\nthis fact of Nature and in these disguising phenomena of the world’s becoming;
\nfor here all is opposed to the sublimity of this unifying conception. How can
\nwe consent to see the Divine as man and animal being and <\/p>\n

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inanimate object, in the noble
\nand the low, the sweet and the terrible, the good and the evil? If, assenting
\nto some idea of God extended in the things of the cosmos, we see him in ideal
\nlight of knowledge and greatness of power and charm of beauty and beneficence
\nof love and ample largeness of spirit, how shall we avoid the breaking of the
\nunity by their opposites which in actual fact cling to these high things and
\nenvelop them and obscure? And if in spite of the limitations of human mind and
\nnature we can see God in the man of God, how shall we see him in those who
\noppose him and represent in act and nature all that we conceive of as undivine?
\nIf Narayana is without difficulty visible in the sage and the saint, how shall he
\nbe easily visible to us in the sinner, the criminal, the harlot and the
\noutcaste? To all the differentiations of the world-existence the sage, looking
\neverywhere for the supreme purity and oneness, returns the austere cry, \u201cnot
\nthis, not this,\u201d neti neti<\/i>. Even if
\nto many things in the world we give a willing or reluctant assent and admit the
\nDivine in the universe, still before most must not the mind persist in that cry
\n\u201cnot this, not this\u201d? Here constantly the assent of the understanding, the
\nconsent of the will and the heart’s faith become difficult to a human mentality
\nanchored always on phenomenon and appearance. At least some compelling
\nindications are needed, some links and bridges, some supports to the difficult
\neffort at oneness.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>\u00a0<\/span>Arjuna, though he accepts the revelation of
\nVasudeva as all and though his heart is full of the delight of it, \u2013 for
\nalready he finds that it is delivering him from the perplexity and stumbling
\ndifferentiations of his mind which was crying for a clue, a guiding truth amid the
\nbewildering problems of a world of oppositions, and it is to his hearing the
\nnectar of immortality, amrtam<\/i>,
\n\u2013 yet feels the need of such supports and indices. He feels that they are
\nindispensable to overcome the difficulty of a complete and firm realisation;
\nfor how else can this knowledge be made a thing of the heart and life? He
\nrequires guiding indications, asks Krishna even for a
\ncomplete and detailed enumeration of the sovereign powers of his becoming and
\ndesires that nothing shall be left out of the vision, nothing remain to baffle
\nhim. \u201cThou shouldst tell me\u201d he says \u201cof thy divine self-manifestations <\/p>\n

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in thy sovereign power of
\nbecoming, divyā ātma-vibhūtayah<\/i>,
\nall without exception, \u2013 aśesena<\/i>,
\nnothing omitted, \u2013 thy Vibhutis by which thou pervadest these worlds and
\npeoples. How shall I know thee, O Yogin, by thinking of thee everywhere at all
\nmoments and in what pre-eminent becomings should I think of\u00a0 <\/span>thee?\u201d This Yoga by which thou art one with
\nall and one in all and all are becomings of thy being, all are pervading or pre-eminent
\nor disguised powers of thy nature, tell me of it, he cries, in its detail and
\nextent, and tell me ever more of it; it is nectar of immortality to me, and
\nhowever much of it I hear, I am not satiated. Here we get an indication in the
\nGita of something which the Gita itself does not bring out expressly, but which
\noccurs frequently in the Upanishads and was developed later on by Vaishnavism
\nand Shaktism in a greater intensity of vision, man’s possible joy of the Divine
\nin the world-existence, the universal Ananda, the play of the Mother, the
\nsweetness and beauty of God’s Lila.\u00b9
\n<\/span><\/p>\n

The divine
\nTeacher accedes to the request of the disciple, but with an initial reminder
\nthat a full reply is not possible. For God is infinite and his manifestation is
\ninfinite. The forms of his manifestation too are innumerable. Each form is a symbol
\nof some divine power, vibhūti<\/i>,
\nconcealed in it and to the seeing eye each finite carries in it its own
\nrevelation of the infinite. Yes, he says, I will tell thee of my divine
\nVibhutis, but only in some of my principal pre-eminences and as an indication
\nand by the example of things in which thou canst most readily see the power of
\nthe Godhead, prādhānyatah,
\nuddeśatah<\/i>. For there is no end to the innumerable detail of
\nthe Godhead’s self-extension in the universe, nāsti anto vistarasya me<\/i>. This reminder begins the passage and
\nis repeated at the end in order to give it a greater and unmistakable emphasis.
\nAnd then throughout the rest of the chapter\u00b2<\/span>
\nwe get a summary description of these principal indications, these pre-eminent
\nsigns of the divine force present in the things and persons of the universe. It
\nseems at first as if they were given pell-mell, without any order, but still
\nthere is a certain principle in the enumeration, which, if it is once disengaged,
\ncan lead by a helpful guidance to the inner sense of the idea and its <\/span><\/p>\n

\u00b9<\/span>X. 16-18.<\/span><\/p>\n

\u00b2<\/span>X. 19-42.<\/span> <\/p>\n

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 consequences. The chapter has been called the
\nVibhuti-Yoga, \u2013 an indispensable yoga. For while we must identify ourselves
\nimpartially with the universal divine Becoming in all its extension, its good
\nand evil, perfection and imperfection, light and darkness, we must at the same
\ntime realise that there is an ascending evolutionary power in it, an increasing
\nintensity of its revelation in things, a hierarchic secret something that
\ncarries us upward from the first concealing appearances through higher and
\nhigher forms towards the large ideal nature of the universal Godhead.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This
\nsummary enumeration begins with a statement of the primal principle that
\nunderlies all the power of this manifestation in the universe. It is this that
\nin every being and object God dwells concealed and discoverable; he is housed as
\nin a crypt in the mind and heart of every thing and creature, an inner self in
\nthe core of its subjective and its objective becoming, one who is the beginning
\nand middle and end of all that is, has been or will be. For it is this inner
\ndivine Self hidden from the mind and heart which he inhabits, this luminous
\nInhabitant concealed from the view of the soul in Nature which he has put forth
\ninto Nature as his representative, who is all the time evolving the mutations
\nof our personality in Time and our sensational existence in Space, \u2013 Time and
\nSpace that are the conceptual movement and extension of the Godhead in us. All
\nis this self-seeing Soul, this self-representing Spirit. For ever from within
\nall beings, from within all conscient and inconscient existences, this
\nAll-conscient develops his manifested self in quality and power, develops it in
\nthe forms of objects, in the instruments of our subjectivity, in knowledge and
\nword and thinking, in the creations of the mind and in the passion and actions
\nof the doer, in the measures of Time, in cosmic powers and godheads and in the
\nforces of Nature, in plant life, in animal life, in human and superhuman
\nbeings. <\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>If
\nwe look at things with this eye of vision unblinded by differentiations of
\nquality and quantity or by difference of values and oppositions of nature, we
\nshall see that all things are in fact and can be nothing but powers of his
\nmanifestation, vibhutis of this universal Soul and Spirit, Yoga of this great
\nYogin, self-creations<\/p>\n

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of this marvellous self-Creator.
\nHe is the unborn and the all-pervading Master of his own innumerable becomings
\nin the universe, ajo vibhuh<\/i>;
\nall things are his powers and effectuations in his self-Nature, Vibhutis. He is
\nthe origin of all they are, their beginning; he is their support in their
\never-changing status, their middle; he is their end too, the culmination or the
\ndisintegration of each created thing in its cessation or its disappearance. He
\nbrings them out from his consciousness and is hidden in them, he withdraws them
\ninto his consciousness and they are hidden in him for a time or for ever. What
\nis apparent to us is only a power of becoming of the One: what disappears from
\nour sense and vision is effect of that power of becoming of the One. All
\nclasses, genera, species, individuals are such Vibhutis. But since it is
\nthrough power in his becoming that he is apparent to us, he is especially
\napparent in whatever is of a pre-eminent value or seems to act with a powerful
\nand pre-eminent force. And therefore in each kind of being we can see him most
\nin those in whom the power of nature of that kind reaches its highest, its
\nleading, its most effectively self-revealing manifestation. These are in a special
\nsense Vibhutis. Yet the highest power and manifestation is only a very partial
\nrevelation of the Infinite; even the whole universe is informed by only one
\ndegree of his greatness, illumined by one ray of his splendour, glorious with a
\nfaint hint of his delight and beauty. This is in sum the gist of the
\nenumeration, the result we carry away from it, the heart of its meaning.<\/p>\n

\u00a0<\/span>God is imperishable, beginningless, unending
\nTime; this is his most evident Power of becoming and the essence of the whole
\nuniversal movement. Aham eva aksayah
\nkālah<\/i>. In that movement of Time and Becoming God appears to
\nour conception or experience of him by the evidence of his works as the divine
\nPower who ordains and sets all things in their place in the movement. In his
\nform of Space it is he who fronts us in every direction, million-bodied,
\nmyriad-minded, manifest in each existence; we see his faces on all sides of us.
\nDhātā\u2019ham viśvatomukhah<\/i>.
\nFor simultaneously in all these many million persons and things, sarva-bhūtesu<\/i>, there works
\nthe mystery of his self and thought and force and his divine genius of creation
\nand his<\/p>\n

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 \u00a0<\/span>marvellous art of formation and his impeccable
\nordering of relations and possibilities and inevitable consequences. He appears
\nto us too in the universe as the universal spirit of Destruction, who seems to
\ncreate only to undo his creations in the end, \u2013 \u201cI am all-snatching Death,\u201d aham mrtyuh sarvaharah<\/i>.
\nAnd yet his Power of becoming does not cease from its workings, for the force
\nof rebirth and new creation ever keeps pace with the force of death and
\ndestruction, \u2013 \u201cand I am too the birth of all that shall come into being.\u201d The
\ndivine Self in things is the sustaining Spirit of the present, the withdrawing
\nSpirit of the past, the creative Spirit of the future.<\/p>\n

\u00a0<\/span>Then among all these living beings, cosmic
\ngodheads, superhuman and human and subhuman creatures, and amid all these
\nqualities, powers and objects, the chief, the head, the greatest in quality of
\neach class is a special power of the becoming of the Godhead. I am, says the
\nGodhead, Vishnu among the Adityas, Shiva among the Rudras, Indra among the gods,
\nPrahlada among the Titans, Brihaspati the chief of the high priests of the
\nworld, Skanda the war-god, leader of the leaders of battle, Marichi among the
\nMaruts, the lord of wealth among the Yakshas and Rakshasas, the serpent Ananta among
\nthe Nagas, Agni among the Vasus, Chitraratha among the Gandharvas, Kandarpa the
\nlove-God among the progenitors, Varuna among the peoples of the sea, Aryaman
\namong the Fathers, Narada among the divine sages, Yama lord of the Law among
\nthose who maintain rule and law, among the powers of storm the Wind-God. At the
\nother end of the scale I am the radiant sun among lights and splendours, the
\nmoon among the stars of night, the ocean among the flowing waters, Meru among
\nthe peaks of the world, Himalaya among the mountain-ranges, Ganges among the
\nrivers, the divine thunderbolt among weapons. Among all plants and trees I am
\nthe Aswattha, among horses Indra’s horse Uchchaihsravas, Airavata among the
\nelephants, among the birds Garuda, Vasuki the snake-god among the serpents,
\nKamadhuk the cow of plenty among cattle, the alligator among fishes, the lion
\namong the beasts of the forest. I am Margasirsha, first of the months; I am spring,
\nthe fairest of the seasons. <\/p>\n

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 \u00a0\u00a0<\/span>In
\nliving beings, the Godhead tells Arjuna, I am consciousness by which they are
\naware of themselves and their surroundings. I am mind among the senses, mind by
\nwhich they receive the impressions of objects and react upon them. I am man’s
\nqualities of mind and character and body and action; I am glory and speech and
\nmemory and intelligence and steadfastness and forgiveness, the energy of the
\nenergetic and the strength of the mighty. I am resolution and perseverance and
\nvictory, I am the sattwic quality of the good, I am the gambling of the
\ncunning; I am the mastery and power of all who rule and tame and vanquish and
\nthe policy of all who succeed and conquer; I am the silence of things secret,
\nthe knowledge of the knower, the logic of those who debate. I am the letter A
\namong letters, the dual among compounds, the sacred syllable OM
\namong words, the Gayatri among metres, the Sama-veda among the Vedas and the
\ngreat Sama among the mantras. I am Time the head of all reckoning to those who
\nreckon and measure. I am spiritual knowledge among the many philosophies, arts
\nand sciences. I am all the powers of the human being and all the energies of
\nthe universe and its creatures.<\/p>\n

\u00a0<\/span>Those in whom my powers rise to the utmost
\nheights of human attainment are myself always, my special Vibhutis. I am among
\nmen the king of men, the leader, the mighty man, the hero. I am Rama among
\nwarriors, Krishna among the Vrishnis, Arjuna among the
\nPandavas. The illumined Rishi is my Vibhuti; I am Bhrigu among the great
\nRishis. The great seer, the inspired poet who sees and reveals the truth by the
\nlight of the idea and sound of the word, is myself luminous in the mortal; I am
\nUshanas among the seer-poets. The great sage, thinker, philosopher is my power
\namong men, my own vast intelligence; I am Vyasa among the sages. But, with
\nwhatever variety of degree in manifestation, all beings are in their own way
\nand nature powers of the Godhead; nothing moving or unmoving, animate or
\ninanimate in the world can be without me. I am the divine seed of all
\nexistences and of that seed they are the branches and flowers; what is in the
\nseed of self, that only they can develop in Nature. There is no numbering or
\nlimit to My divine Vibhutis; what I have spoken is nothing more than <\/p>\n

\nPage 350<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

a summary development and I have
\ngiven only the light of a few leading indications and a strong opening to endless
\nverities. Whatever beautiful and glorious creature thou seest in the world,
\nwhatever being is mighty and forceful among men and above man and below him,
\nknow to be a very splendour, light and energy of Me and born of a potent
\nportion and intense power of my existence. But what need is there of a
\nmultitude of details for this knowledge? Take it thus, that I am here in this
\nworld and everywhere, I am in all and I constitute all: there is nothing else
\nthan I, nothing without Me. I support this entire universe with a single degree
\nof my illimitable power and an infinitesimal portion of my fathomless spirit;
\nall these worlds are only sparks, hints, glintings of the I Am eternal and
\nimmeasurable. <\/p>\n

 Page 351<\/span><\/p>\n<\/div>\n

<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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