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Essays on the Gita

Essays on the Gita

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376 <str<strong>on</strong>g>Essays</str<strong>on</strong>g> <strong>on</strong> <strong>the</strong> <strong>Gita</strong>who has come near to him. All <strong>the</strong>se heroes and men of mightwho have joined in battle <strong>on</strong> <strong>the</strong> plain of Kurukshetra are vesselsof <strong>the</strong> divine Will and through each he works according to hisnature but behind <strong>the</strong> veil of his ego. Arjuna has reached thatpoint when <strong>the</strong> veil can be rent and <strong>the</strong> embodied Godheadcan reveal <strong>the</strong> mystery of his workings to his Vibhuti. It is evenessential that <strong>the</strong>re should be <strong>the</strong> revelati<strong>on</strong>. He is <strong>the</strong> instrumentof a great work, a work terrible in appearance but necessaryfor a l<strong>on</strong>g step forward in <strong>the</strong> march of <strong>the</strong> race, a decisivemovement in its struggle towards <strong>the</strong> kingdom of <strong>the</strong> Right and<strong>the</strong> Truth, dharmarājya. The history of <strong>the</strong> cycles of man is aprogress towards <strong>the</strong> unveiling of <strong>the</strong> Godhead in <strong>the</strong> soul andlife of humanity; each high event and stage of it is a divinemanifestati<strong>on</strong>. Arjuna, <strong>the</strong> chief instrument of <strong>the</strong> hidden Will,<strong>the</strong> great protag<strong>on</strong>ist, must become <strong>the</strong> divine man capable ofdoing <strong>the</strong> work c<strong>on</strong>sciously as <strong>the</strong> acti<strong>on</strong> of <strong>the</strong> Divine. So <strong>on</strong>lycan that acti<strong>on</strong> become psychically alive and receive its spiritualimport and its light and power of secret significance. He is calledto self-knowledge; he must see God as <strong>the</strong> Master of <strong>the</strong> universeand <strong>the</strong> origin of <strong>the</strong> world’s creatures and happenings, all as <strong>the</strong>Godhead’s self-expressi<strong>on</strong> in Nature, God in all, God in himselfas man and as Vibhuti, God in <strong>the</strong> lownesses of being and <strong>on</strong>its heights, God <strong>on</strong> <strong>the</strong> topmost summits, man too up<strong>on</strong> heightsas <strong>the</strong> Vibhuti and climbing to <strong>the</strong> last summits in <strong>the</strong> supremeliberati<strong>on</strong> and uni<strong>on</strong>. Time in its creati<strong>on</strong> and destructi<strong>on</strong> mustbe seen by him as <strong>the</strong> figure of <strong>the</strong> Godhead in its steps, — stepsthat accomplish <strong>the</strong> cycles of <strong>the</strong> cosmos <strong>on</strong> whose spires ofmovement <strong>the</strong> divine spirit in <strong>the</strong> human body rises doing God’swork in <strong>the</strong> world as his Vibhuti to <strong>the</strong> supreme transcendences.This knowledge has been given; <strong>the</strong> Time-figure of <strong>the</strong> Godheadis now to be revealed and from <strong>the</strong> milli<strong>on</strong> mouths of that figurewill issue <strong>the</strong> command for <strong>the</strong> appointed acti<strong>on</strong> to <strong>the</strong> liberatedVibhuti.

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