Chapter X: 3
|He who knows me as unborn and beginningless, as the great lord of the worlds, he, among mortals, is undeluded and liberated from all sins.|
CommentaryWhat is God's own knowledge of himself? What is God's wisdom concerning himself?
First, he is unborn and, therefore, beginningless; and second, he is the great lord of the worlds, or planes of consciousness or viewpoints. Here is an interesting thesis, antithesis, synthesis and transcendence. God is unborn and is not involved in all these passing appearances or phenomena. Who, then, is the controller of these phenomena, which, by their orderliness and purposefulness, suggest such a governor? It is God. He is not involved in them, yet they do not function independently of him! Shall we, then, compare God to a despotic ruler who whimsically controls the destinies of people without getting involved in their miseries in any way? Oh, no! That would leave no room for his great compassion and love, which virtually "compel" him to serve those who are devoted to him. He is very intimately conscious of the problems and strivings of mankind and, therefore, whenever the balance of right-and-wrong is greatly upset, he incarnates himself.
God's own nature keeps the entire universe vibrating and scintillating, but in that there is neither an action nor an actor. In other words he is not limited to unity, mere infinity (as opposed to finitude), or transcendental (as opposed to sensible) nature. He is one; he is many; he is one in many; he is many in one; and he is that inexpressible "something" which we all try to express in various ways.
Hence one who realizes God as this, that, both, neither, and that which remains when all pairs of opposites have been affirmed, denied and transcended (by fusion), is never deluded. He is free from sin, for if sin is forgetfulness of God, he never forgets God!
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