Introduction gives you what so far we studied, chapter after chapter, before the chapter-11.
Follow very carefully : - Very important each line which takes you to why VISVA-RUPA-DARSANAM, immediately after Vibhuthi Yogam....
Srimad Bhagavad-Gita :
Chapter-11. ( Visvarupa-darsana-yogam)
Introduction to the Visva - rupa - Darsanam :
We also have a curiosity, as Arjuna did, in the matter of this Universal vision.
Every one of us would also like to behold it.
And our desire to behold this Universal Form has a peculiar conditioning factor which perhaps prevented Arjuna from actually uniting himself with it, and left him in the same condition that he was after the vision was withdrawn.
He was the Arjuna that had the blessing of the great radiance, but he did not in any way become a different person.
He could not get transformed and transmuted into that light, because he saw it, but he did not become it.
The vision of God that we think of in our meditations is mostly of this kind.
We say that so-and-so had darshan of Lord Krishna—which means to say, we want to see Lord Krishna with our own eyes, standing before us, but we do not know the fact that Lord Krishna, or whatever our concept of God is, is an all-pervading presence and, therefore, we cannot stand outside God.
A dry piece of grass cannot carry hot embers; the grass will be reduced to ashes.
So when we ask for the vision of the Almighty, perhaps we do not know what it is that we are asking for.
We are asking for the abolition of our existence in order that God may exist.
There is an old saying : -
Where there is desire of any kind in terms of the mind and the sense organs, there God is not.
Where God is, this kind of operation through the mind and the senses cannot be there.
Either we are or God is; we can choose between the two.
There is no bargaining : -
“Let me be there a little bit, and You also be there little bit.”
This kind of bargaining is not possible with God.
He is utterly special,
Who wants everything to be cut and dried.
“Do you want Me? Then you should not be.”
We will be frightened.
“If I am not there, what good is there in my asking You to have this vision? If You are there, how will I know that You are there? You say I should not be there. Okay, maybe You are there. How would You expect me to know that You are there if I am not there?”
God says, “I do not know all that. Either you are and I am not, or I am and you are not.”
We are not prepared for this kind of logic on the part of the Absolute.
This is the reason why none of us can be said to be wholly fit for this kind of realisation, and neither was Arjuna.
To be continued .....