Sri Krishna as Revealed in All Levels of Reality: 4. Swami Krishnananda.

Chinmaya Mission: San Diego. 

Marking a significant milestone in its journey of service, Chinmaya Mission Hospital inaugurated its new Super Specialty Outpatient Department (OPD), a dedicated facility designed to elevate patient care with greater focus, comfort, and efficiency.

The day commenced with a traditional puja, setting a sacred and serene tone. This was followed by the official inauguration, led by Swami Brahmananda and Swami Adityananda, who performed the ribbon-cutting ceremony and lit the ceremonial lamp, blessing the occasion with their presence and goodwill.

The newly launched OPD houses 10 state-of-the-art consultation chambers, thoughtfully designed to support specialised medical services in a patient-friendly and efficient environment. This expansion reflects the hospital’s continued commitment to delivering compassionate, high-quality healthcare to the community.

The ceremony concluded with a heartfelt vote of thanks delivered by Dr. Sudhir U, Managing Director, who expressed sincere gratitude to all those who contributed to making this vision a reality.

The event was a celebration of purpose, progress, and renewed dedication, a proud moment for the Chinmaya Mission Hospital family. We invite you to explore highlights from this meaningful day as we step into a new chapter of care. 

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Tuesday 14, July 2026, 06:00.
Article
Scriptures
Sri Krishna as Revealed in All Levels of Reality: 4.
Swami Krishnananda
(Spoken on May 1, 1983)

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Sri Krishna is a cosmical representation to be understood as revealed in every level, every degree of reality, and inasmuch as we are involved in every degree of reality, we are Arjunas in all these degrees, in all these levels, and there should be a Krishna also in all these levels. Therefore, we shall find our beloved divine friend everywhere if only we are to seek him. But it is important for us to know what type of Krishna we require because the type of Krishna that we need at a particular moment will depend upon what type of Arjuna we are. This again depends upon the kind of life that we are living, our location, and the type of life in which we are involved.

Every vocation in life can be considered as a fit vehicle for the seatedness of Krishna and Arjuna. There is no unholy location of life because every location is one degree of the manifestation of this coming together of the universal and the particular, Krishna and Arjuna. We find ourselves in one level or the other at any given moment of time, though essentially we are in all the levels at the same time. Our personality ranges from the earth to the heavens at one stroke. We are ourselves a little bit of the Viratsvarupa, but this inner significance and glory of our own selves, our own being, is not visible to the surface of our understanding inasmuch as our conscious life is only a partially projected piece of the larger reservoir of the unmanifested levels of our inner personality. So whatever be the level in which we find ourselves consciously, there we have to strike a harmony, which means to say that we should have no opposition from outside whatever be our occupation, whatever be our walk of life, whatever be our profession, and whatever be the job that we have chosen for our existence in this world.

The fact that we have an opponent outside us, something with which we cannot reconcile ourselves, of which we always have to be very cautious with drawn swords, only shows that we have not found a Krishna in our life, because to find a Krishna in our level is to find a principle of harmony, the secret of communion with that opposing element which is staring at us as the reality of life. In the Bhagavadgita itself we are told that a particular form, a degree of reality, may stand against us as our own enemy if we are not in a position to find a means of uniting ourselves with it.

Ātmaiva hyātmano bandhur ātmaiva ripur ātmanaḥ (Gita 6.5). Our environment is our friend, and our environment is also our enemy. The inimical character which seems to be manifest in our environment is the opposition that we are facing in our life. This happens because the environment, the atmosphere in which we are placed, which is our so-called chariot, is constituted of such characteristics as are not easily reconcilable with the vehement affirmations of our egoistic personality. The assertions of our egoism stand in the way of this coming into a blend or union with that which stands outside as our opponent. It is Sri Krishna himself that is opposing you. Your larger personality stands outside you as the atmosphere outside. It is not really outside; it is a larger expansion of your own being, and so when you fight with the world you are fighting with your own self. And this larger being is the Sri Krishna who includes Arjuna also within himself because the particular is swallowed up by the universal, as it includes the universal. As the individual is in the universal, the environment should not stand outside you. You have to be in union with that atmosphere.

Now, what is the atmosphere we are speaking of? It is nothing but the particular level in which you find yourself. And what are these levels? I have already given a hint as to what they are. So right from the outward social involvement which is a location in which we find ourselves, we have to raise our spirits gradually to the higher dimensions thereof until we scale the ladder of evolution inwardly through the practice of yoga and reap that perfect unanimity and uniformity of being where the supreme Krishna, the eternal universality, engulfs the individuality of Arjuna. And in the Viratsvarupa, Arjuna himself finds himself vanishing, as it were.

Thus, the yoga of the Bhagavadgita is a cosmic performance expected of every individual, every human being in every walk of life, in every profession, in every undertaking, and at every moment of time. Thus, there is no moment in our life when it cannot be a yoga. There is no outside atmosphere which we are confronting with which we cannot attune ourselves if only we have a mind to do that.

Here is a point of view which may require our further consideration and meditation, a point of view which seems to emanate spontaneously from the well-known meaning of the last verse of the Bhagavadgita: yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ, tatra śrīr vijayo bhūtir dhruvā nītir matir mama. Perfection is the goal of life, and we have to be perfect in every one of our undertakings. Our every thought, every speech and every mode of conduct should be a specimen of a perfect attitude.  Yoga is perfection, yoga is communion, and yoga is the conversation, the discourse between Krishna and Arjuna, śrīkṛṣṇārjunasaṁvāde. It is the confluence of the mortal and the immortal, Arjuna and Krishna. This confluence is the yoga of the Bhagavadgita, and this is the yoga of all life, of every kind of life, intended for everyone under every circumstance, and it stands supreme as the perfect prescription for every one of us for the problems we face in our day-to-day existence.

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