The Self is the Same in All Beings – Bhagavad Gita, Ch 13, Vs 27-31

Spontaneous Creation - Shakti

The Self is the Same In All Beings

27
Know that anything that comes into being, whether standing still or moving, exists due to the union of the Field and the Field Knower.

“The union of the Field and the Field Knower” is a reference to a previous verse in which the Field Knower is said to be the Real You (a Divine Individual, purusha), and the Field is said to be the body (Nature, prakriti).

It is fair to say that both Prakriti and Purusha are God. All Divine Individuals are God. All of Us are God as both Purusha and Prakriti, the Seer and the Seen. We are each who we are as Individuals who can know, or see, Others like ourSelves. And we are each Individuals who can be known, or seen, by Others like ourSelves. All that truly exists is Us — All Is God.

To understand this, you must consider it in the context of The Absolute, that Reality in which there are no mirages, no things, and nothing going on but eternal bliss — imperishable Us in our natural state of divinity, eternal happiness and joy. From this Absolute God came spontaneous Creation. And so it is said, “All Is God.” 

In the Absolute before Creation, once we each became aware of our existence, it was inevitable that we consider the possibility that we were not the only ones in existence. The process of making this discovery is the first cause of Creation, and is the first cause of our Liberation now. Now we must follow the string we unrolled behind us, back the way we came. When we finally get Home, one thing will be different: we will be conscious of it all. We will be conscious of our True Selves, and our relationship with eachOther, existing in mutual Eternal Love and Happiness. Because this is our Natural State.

Spontaneous Creation 1When in The Absolute (before Creation) you perceived Another, you might either have accepted this Other or not. 

Your first acceptance of Another Individual who also accepted You, united You with that Other. This first Other that you accepted is called IshvaraThis union brought about your coming into Being. There is no identifiable difference between you and Ishvara, and yet your sense-of-self is singular (asmita, ‘I am’).

The subtle, intuitive sense of this truth is what is behind your pursuit of a loving relationship in your life, a soul-mate if you will. One expects to find that divine one here on Earth, but it is already found. This divine one is within you as the witness experiencing everything, when all the while you have believed this to be you.

I am That I am

28
One who sees that Great Ishvara as the same in all beings, imperishable among the perishable, truly sees.

The Field & the Field Knower - The Embodied One & the Being“One who sees that Great Ishvara as the same in all beings”
You see that everyone in a body is in the same situation as you: This Great Ishvara is the first Divine Individual in the Absolute that you accepted as the same as you, and who has also accepted you. Both are equally unlimited in their presence. This situation is the same for all embodied beings.  

“Imperishable among the perishable” refers to You and your Ishvara as you really are: Divine Individuals that are imperishable, living as One Being that is perishable.

When you see that WHAT you really are is a Divine Imperishable Individual residing in a body, and that this situation with Ishvara is the same for all of us, you see Truly.

Every Divine Individual is an individual just like You.

29
Seeing this Great Ishvara as the same in everyone, one does not degrade himself and reaches the Highest State.

When you harm or degrade yourself, hurt or put yourself down, you do the same to Ishvara. Now remember who this is, and you will see how important it is that you become enlightened about this situation, so that you never harm or degrade yourself in any way. Ishvara, whom you love, is your ‘witness within’ who experiences everything you experience, and will also experience any harm you do to yourself or others. 

Our attention is being called to how degrading or harming ouselves affects everyone else. Both you and Ishvara are also present in everyone else, so what you do affects not only Ishvara, but everyone else as well. By knowing and understanding this, you can reach the Highest State, the basis of which is the first Universal Spiritual Principle (the first yama), ahimsa — harmlessness toward all beings, including yourself, physically, mentally (not bearing malice) and emotionally (through speech). In this Highest State, one knows the Self to be the same in all Beings.

Namaste (I bow to the divine one that you really are),
Durga Ma
durgama.com

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6 thoughts on “The Self is the Same in All Beings – Bhagavad Gita, Ch 13, Vs 27-31

  1. Dear Ma,

    Thank you for your continued and tireless effort to bring us the teachings from the Gita. I am remembering my encounter with Ishvara some years ago (though it would have been lost on me had you not been there to tell me what had happened and give context to my experience!) and how it fundamentally changed my life, forever. There are some things that words cannot express, and this was certainly one.

    I also have a sadhana question… why might it be that a large white bindi (?) would appear on my forehead at the end of my sadhana today? It was about the size of a thumbprint and has faded, but I can still feel it there.

    Love,
    Anandi

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    1. Dear Anandi,

      This is from wikipedia.com:

      The tilaka is a mark worn usually on the forehead, sometimes other parts of the body. It may be worn on a daily basis or for rites of passage or special religious occasions only, depending on regional customs.

      The term also refers to the Hindu ritual of marking someone’s forehead with a fragrant paste, such as of sandalwood or vermilion, as a welcome and expression of honor when they arrive.

      A bindi is worn only by women between the eyes, whereas a tilaka can also cover the face or other parts of the body. Tilaka can be applied to twelve parts of the body: head, forehead, neck, both upper-arms, both forearms, chest, both sides of the torso, stomach and shoulder.

      Here is what Kripalu had to say about this:

      Both bindi (seed), which is red, and tilika (mark), which is white sandalwood paste, appear as the result of spontaneous upward flow of kundalini. Bindi is limited to women. Tilika, which is what you have described, is not limited to gender.

      Liked by 1 person

      1. Dear Ma,

        I am reminded of an earlier event. Several years ago I went to see Ammachi to request her blessing on my chosen path of surrender yoga. If you remember I was hesitant for initiation because I had taken a mantra initiation from Amma many years ago and had been under the impression that I was only ever allowed to receive initiation from one guru. Yet, I knew that I needed knowledge that I would not be able to receive from her, and it was a few years later that I met you and came to Arizona.

        During my initiation by you, Amma came to me and took my hands, placed them in Kripalu’s and I knew that all was well. Yet still, I longed for the physical release from my worry about having broken a spiritual law (I am an admitted worry wart). When I knelt before Amma and asked for her blessing, she applied sandalwood paste to my forehead, and I will never forget the experience… when she applied it a bright red ‘smoke’ filled my head and vision, she threw rose petals on my head and I remember her embrace and welcome.

        For several days I could see and feel this red ‘smoke’ inside my head and it felt like it was changing my brain in the most magnificent of ways.

        That was several years ago now and as I am reading your response it all comes rushing back as being significant parts of this journey.

        I was reading another post from a while back on tidbits referring to spontaneous upward flow and recognizing how much there is to know and learn about the intricacies of this journey to be certain of any real success. While I am always more interested in just continuing on, it feels pertinent to gain more understanding about the phenomenon to be better equipped to prepare and make the journey of yoga.

        Do these experiences signify anything specific to you, or are they previews of coming attractions? I have no sense of having made any significant progress in sadhana, yet I am acutely aware very recently that things are quite different. I know myself less and less these days – perhaps that is progress?! 🙂

        Love,
        Anandi

        Liked by 1 person

        1. “I have no sense of having made any significant progress in sadhana.” will always be heard coming from the mouths of yogis, myself included. The experiences you mention will, if for no other reason, remind you of your successful progress, and curtail that little demon in the mind that would rather you continued to worry. These experienced are very powerful, and they do not get forgotten, but remain in the mind as validations. Amma’s role in releasing you to this path was really quite beautiful. You will never forget it, or the others you have told me about, and this is a good thing.

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  2. Brahmananda

    I am astonished as it was two nights ago during my meditation that I came to realize the very same thing you had been explaining in this post: “Your first acceptance of Another Individual who also accepted You, united You with that Other. This first Other that you accepted is called Ishvara. This union brought about your coming into Being. There is no identifiable difference between you and Ishvara, and yet your sense-of-self is singular (asmita, ‘I am’).” I am still struggling to put this realization in my own words, but I will do. In the meantime, it is almost like magic – you published this and I’m reading this only a few nights after! Thank you, Ma. At the same time we are basically in union with God already, and at the same time feel divided and separate.

    Liked by 2 people

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