Chapter VII: 24-25
The unintelligent think of me, the
unmanifest, as having manifestation, knowing not my
higher, immutable and most excellent nature.
I am not manifest to all (as I am) veiled by the yoga maya. This deluded world does not know me, the unborn and imperishable.
CommentaryThe fundamental nature of reality is that it is unborn, unmanifest, unchanging. But, the infinite has two aspects: one is the unmanifest and the other the manifest aspect. God is the unmanifest being, the infinite that is unmanifest. This is capable of infinite manifestation, not only limited to this world. We have very little idea of the manifest infinite, let alone the unmanifest! Our world consists only of father, mother, wife, children and acquaintances. Yet, the unmanifest is not exhausted by its own manifestation. It is infinite.
Just as clouds come together and disperse, the elements present various patterns. The ignorant man imagines that worlds and bodies come into being, grow and die. These changes pertain to the compounded elements or the interaction of the three modes of nature. They belong to the inferior nature and not to the essential nature of God.
God is not obvious. There is an illusion, yoga maya, based primarily on the senses and the intellect, which have limited function and no ability to perceive the truth. The eyes see, the ears hear, and the mind believes that the messages brought in by the senses constitute the entire truth. The intellect creates its own limitations, regarding them as absolutes that therefore appear to be obvious. This is where the danger lies: what is obvious to one is not obvious to all beings. It is your own mental projection or point of view, a maya. (We must recognize, too, that even the belief in the existence of God is just one point of view!)
The deluded man, identifying the Lord with the manifestations of his nature, is satisfied and does not pursue further. He forgets the total truth and considers his individual belief to be the ultimate truth. Buddha provides the ideal prescription, however: can you see that all points of view are narrow and limited; and refuse to have a point of view of your own? If you must have one, know that even it is only a point of view. Then you are totally free.
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