Those who aspire to the state of yoga should seek the Self in inner solitude
through meditation. With body and mind controlled they should constantly practice
one-pointedness, free from expectations and attachment to material possessions.
(-Bhagavad Gita 6:10-)
After this speech Vasudevas about soul and God Arjunas spirit was
enlightened . He prayed to Vasudeva that he might reveal
to him benevolently in his all-global shape. Since Vasudeva
loved Arjuna much, he granted him for which he asked: In place of the man
Vasudeva Arjuna saw the appearance of the universe before himself.
The sight dazzled the proud Pandava hero and fulfilled him with fear.
Arjuna saw the universe in all its confusing and reverence-ordering radiant
emittances as Krishna. It seemed into a shape with many levers, antinode
bulges, mouths and eyes changed, surrounded of flames of immeasurable gloss.
For mortal eyes that was a terrible and shaking play.
Krishna resembled the picture of the destruction. The
warriers that were set up in battle order, and the powerful heroes, who
were located into their chariot before it, stormed me irresistible
rate in Krishnas flaming mouth, as insects to the fire fly or
currents, which pour themselves impetuously in the sea.
There no stop, Hemnis in this attack, was not which drove all
into the destruction. Many krieger seemed already, some published
swallowed by the goettlichen mouth between the teeth, with crushed
The world, no the universe, appeared Arjuna in a steady
change, a current never ending. There was no place for compassion or
regret. There was neither a begining nor an end. God enclosed space and time,
and as a time he was the death.
The multitudes of gods, demigods, and demons are all overwhelmed by the sight of you.
O mighty Lord, at the sight of your myriad eyes and mouths, arms and legs, stomachs
and fearful teeth, I and the entire universe shake in terror.
-Bhagavad Gita 11:22-23
The Bhagavad Gita is section (Step 18 of the 22 steps)of the
MAHABHARATA, of which Sri Yuktesvar Giri said , that it contains the entire knowledge
of India. But the shortened part in the Mahabarata contains only those
parts which are relevant for the Universal Path.
Arjuna, still in the ignorance, may feel in his heart the call of right
and justice and may argue in his mind that abstention from battle would be a sin
entailing responsibility for all the suffering that injustice and oppression and
the evil Karma of the triumph of wrong bring upon men and nations, or he may
feel in his heart the recoil from violence and slaughter and argue in his mind
that all shedding of blod is sin which nothing can justify.
Both of these attitudes would appeal with equal right to virtue and reason and
it would depend upon the man, the circumstances and the time of these might prevail
in his mind or before the eyes of the world. Or he might simply feel constrained by
his heart and his honour to support his friends against his enemies, the cause of the
good and just against the
cause of evil and oppressive.
The liberated soul looks beyond these conflicting standards.
He sees simply what the supreme Self demands from him as needful for the maintenance or for
the bringing forward of evolving Dharma.
He has no personal ends to serve, no personal loves and hatreds to satisfy, no rigidly
fixed standard of action which opposes its rockline to the flexible advancing march of
the progress of the human race or stands up defiant against the call of the Infinite.
He has no personal enemies to be conquerwed or slain, but sees only men who have been
brought up against him by circumstances and the will in things to help by their
opposition the march of destiny.
Against them he can have no wrasth or hatred. For wrath and hatred are foreign to the
divine nature. The Asuras desire to break and slay what opposes him, the Rakshasas
grim lust of slaughter are impossible to his calm and peace and his all-embracing
sympathy and understanding.
He has no wish to injure, but, on the contrary, a universal friendlyness and compassion.
compassion is that of a divine soul overlooking men, embracing all other souls in himself,
not the srinking of the heart and the nerves and the flesh which is the ordinary human
form of pity.
Nor does he attach a supreme importance to the life of the body, but looks beyond of
the life of the soul and attaches to the other only an instrumental value. He will not
hasten to slaughter and strife, but if war comes in the divine wave of the Dharma, he
will accept it with large equality and a perfect understanding and sympathy for those
whose power and pleasure of domination he has to break and whose joy of triumphant
life he has to destroy.
(Sri Aurobindo, Essays on the Gita,pg. 173-74)
But it must be said that this is still not the whole truth :
It must be stated that the divine qualities of the divine supramental
plane have manifested in the divine man. But the very highest divine(Sat) looks
with anger(Maya) at the four lower planes
and makes it all very simple for itself, as unjust as it is.
It controls the divine planes and its activities.
Qualities like benevolent, graceful and merciful therefore
bear on the 6.th plane with its 12 qualities and find their
expression primarily there.
* Lord Krishna