Chapter XI: 5
|The blessed Lord said: Behold, Oh Arjuna, forms of mine, by the hundreds and thousands, of different sorts, divine and of various colors and shapes.|
CommentaryWith a shudder of excitement and divine anticipation, we now enter the kingdom of direct realization. As we shall presently see, this realization is extra-sensory and even extra-rational. The senses function only within an extremely narrow and limited field. The rational faculties are similarly bound by certain traditional laws and codes fed into the intellect by aeons of ignorance. The only relevant answer to the question: "How do you know that God or the ultimate reality exists?" is the counter-question: "Why do you speak through your mouth?" Honest rationalization is bound to lead one to a logical absurdity or cul-de-sac; for ignorance is the parent of intellect whose offspring is logic. Hence, your questions are always based on assumptions that you do not question!
The expression "my forms" thus gives rise to a misunderstanding that God has some special forms - "hundreds and thousands" of them. This may be true; nevertheless it is a convenient expression. However, we must recognize that all expressions or theories are limitations and are, therefore, incapable of approaching the absolute. When you mistake a theory for the truth, you are caught and so thoroughly confused that it is impossible to find the truth. Yet, we have to admit the use of the theory (the half-truth) as a stepping-stone to truth. Says Bertrand Russell: "I shall never forget my disappointment when I found that Euclid started with axioms... . Since I was anxious to go on, I admitted it provisionally ... . "
Every theory is born of man's quest for a solution to an immediate problem; such problems being sorrow, anxiety, inability to relate to the environment or to others. When the theory is used as an aid only, the truth is suddenly discovered to be extremely simple. Intellect, logic or rationalization is the catalyst and should reduce dogmas, superstitions, bias, prejudice and ignorance to the pure ash of direct self-realization.
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