Omniscience – Bhagavad Gita, Ch 9, Vs 15

“Those who engage in sacrifice by offering wisdom, are worshipping Me and are together with Me as the one, the many, and facing in all directions.” — Bhagavad Gita, Chapter 9, Verse 15

Four Faces - The ability to see in all directions simultaneously. Unlimited consciousness, perception, knowing. Omniscience.
Four Faces – The ability to see in all directions simultaneously. Unlimited consciousness, perception, knowing. Omniscience.

First we know and then we do, but the Divine has no limitations concerning either, but sees everywhere (the faces) and performs all actions (the arms). This state is indicative of the final form of our journey to God/Truth and liberation from the cycles of death and rebirth.

The wisdom sacrifice has many forms, and all are forms of worship. They differ in their practice, but they all lead to the Ultimate. One obvious form is the passing of the teachings of one’s lineage to others who will in turn, pass them on to their own disciples. This was discussed in earlier chapters as the means of protecting the teachings from loss and misunderstanding. Anyone who reaches a certain point of advancement will naturally experience this “wisdom sacrifice” as a necessary and significant part of their own journey. 

As Bhgavan Jnaneshvara said in answer to the question of why he taught, he replied, “A teacher teaches for their own reasons.”

Alternate translation:
By the wisdom sacrifice, they worship Me as the Absolute formless One, and as the Many and diverse, omniscient, omnipresent and not different than themselves.

Whether one or many, God is essentially Absolute. The practitioner of yoga is not disturbed by this apparent dichotomy, but recognizes it as Truth. God, whatever your word is for That, has no limitations and cannot be confined to the either-or philosophies and belief systems of mortals.

Remember that ‘sacrifice’ is the offering of oneself wholly to Absolute God—it is a spiritual practice, a ‘worship’. The form this worship takes is the subject of this chapter.

“As the one, the many, and facing in all directions”
This teaching is seen in murtis (statues of gods) whose heads have faces on all sides—they are “facing in all directions”. This is a reference to their omniscience. They are individuals with unlimited perception. Their consciousness is not limited to a body or a form. They know all, they are everywhere, they know everyone and know themselves to be not different than That (all Others).

God (the one) and the Many (everyone) are all the same (not different). That this teaching is given in the context of revealing The Secret of Yoga implies that yoga is the action that brings one to this Reality through experience. The trick here is to remember that, however it may seem, this action is not of your own doing, but is the provenance of Shakti, the power of God/Truth.

One cannot successfully take this position without the absolute privacy and seclusion afforded by Experiential (Surrender) Meditation, by any name. In the privacy of your own meditation room, when you offer yourself to God in surrender, actions will happen and you will come to understand that what you always thought of as your own doing has been Shakti all along.

But what about everything you do outside of the meditation room? The world is called an “illusion” for a reason. However, being a divine individual at the core, you have the power of choice. The only limitation to this is that you have only two basic options regarding this power: you can either use it or not. Outside the meditation room you use it all the time. This is called “will”.

In the meditation room, you delegate God to run everything and get out of the way by giving yourself to God. This is called “surrender”, and it is this that prevents and eradicates karma and brings about liberation. The best you can hope to gain through the use of the will is some good karma for the future. (There is one exception to this that is coming up in this chapter, verses 26-28)

As long as you are using your will, you are creating karma, but in your meditation room, you are liberated. In the outside world, however much you may believe that you are surrendering in the midst of life, you are living in bondage every single moment. Only after many years of surrender yoga will this begin to change.

You will know when the time comes through the experience of seeing in all directions simultaneously. You will literally have the experience of seeing equally in all directions even with your eyes closed, in the midst of a crowd, or talking with friends. It is a definite, non-mental experience that is the herald of a new stage. Your life is about to change…again.

Namaste (I bow to the Divine One that You really are),
Durga Ma

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VIII: 1-4 From the Absolute to the Relative and Back Again…

“Those who seek liberation from old age and death, surrender to Me, know this Absolute God, the Absolute Self, and all about Action…With consciousness fully absorbed in Me at the moment of death, they will truly know Me.” — Bhagavad Gita, chapter 7, verses 29-30  

Arjuna speaks:
What is this Brahman, what is Adhyatma, and what is Action, O Best of Beings, and what are Adhibhuta and Adhidaiva said to be? Who is Adhiyajna in the body, Slayer of Madhu, and how at the time of death can this be known by those who are self-disciplined, devoted and committed?

From the Absolute 

3  Lord Krishna answers:
Brahman is the Imperishable Absolute. Adhyatma is the innate Self. Action is known as the sending forth that causes him to come into a state of being.

Brahman (Absolute God) is the Highest order of God, the Imperishable Absolute situation.

Adhyatma (first individual) is the innate Self, the Divine Individual, the Real You, void of any state of being.

Action (karma) is known as the ‘sending forth’ on the part of Adhyatma in order to know what is other-than-self, the first action of Adhyatma.  

Vibration is the effect of Adhyatma’s inherent ability to be conscious being sent forth to know what is other than himself. The all-pervading sound produced by this vibration, one tone consisting of all tones (one for each of us), resounds throughout all Creation and can be heard in deep meditation.

To the Relative

Lord Krishna continues:

Adhibhuta is Purusha come into perishable being. Adhidaiva is the first other Divine Individual known to Purusha. The Highest Sacrifice here in the body, Adhiyajna, is Myself.

Adhibhuta (first becoming) is Adhyatma in a state of being identified with something other than his true Self that is not absolute, and is therefore perishable. 

Purusha is Adhyatma with a viewpoint, the “embodied one” in a state of being a being (Adhibhuta).

Adhidaiva (first god) is the first other Divine Individual known to Adhyatma.

Adhiyajna (first sacrifice). Engaging his innate power of choice, Adhyatma sacrifices his perfect situation in the Absolute in order to know Another (Adhidaiva). Once this Purusha (Adhyatma with a viewpoint) becomes embodied and seeks to recapture his original, perfect situation, he chooses not to choose and leaves everything to Absolute God by surrendering himself to That. This surrender is Adhiyajna, “the highest sacrifice here in the body”.

Lord Krishna is saying that this sacrifice is actually Himself, and is therefore the Highest Sacrifice here in the body (the word for ‘first’ also means ‘highest’). Sacrifice is how you got here, so it is also what will enable you to return to your original situation of Eternal Happiness.

In the Relative Realm

The sacrifice made by the Real You in the Absolute changed everything. By choosing to know other-than-self (prakriti), a viewpoint was produced, and ultimately a perceptible form. By perceiving another through a viewpoint, you experienced difference, separateness, and perception produced the senses and became indirect. 

Now, when a sense is attracted to its object, knowledge of that object is transmitted and stored in your mind. Every time your attention goes out through one or more of your senses to perceive, you are sacrificing your life—because the Life Energy (prana) in the body always travels with the attention, it leaves the body. 

Attention is a flow of consciousness.

When you want to know something, you ‘send forth’ your attention through one or more of your senses. In the Relative Realm of this world, this is how you learn.

And Back Again

Meditation is a steady flow of attention and prana to one thing, one place. Through the practice of surrender to Absolute God, the attention and prana spontaneously become withdrawn and find a place within the body to accumulate, concentrate and produce pratyahara, the withdrawal of the senses. With this withdrawal, the attention stops going outward because the life energy has stopped going outward, and a meditative state of divine union is attained.

This is Real Surrender, Adhiyajna, the Highest Sacrifice. It is how you got here, and it is how you will return to your natural state of perfection and Eternal Happiness.

“With consciousness fully absorbed in Me at the moment of death, they will truly know Me” — Lord Krishna

Namaste (I bow to the Divine One that You really are),
Durga Ma

IV:32-33 The Knowledge Sacrifice…

Union with The Absolute is complete fulfillment. In this exquisite bliss, no desires linger—no wants and no needs, no doing and nothing to know—for the individual is One with all that is, all that could ever be known. It is the abode of absolute fulfillment, arrived at through the spiritual adventure of gain by chance

From verse 24 to the present, we have heard teachings on the subject of sacrifice, and now we arrive at this conclusion:

32 – 33
Thus do sacrificial offerings of many kinds lead to the entrance to The Absolute. Know this: Their origin is action! By this knowledge sacrifice will you be liberated. It is superior to material sacrifices, for all action, without exception, is contained in it; and by it, all karma, without exception, is finished.

Sacrifice — The act of worship, devotion, offering.

Nowhere is there even a remote suggestion of blood offerings, or even hardship, in the word for ‘sacrifice’. In fact, contained in the Sanskrit word for sacrifice, is the word for wisdom.

“The knowledge sacrifice” – Correct knowledge and understanding of the truth about action, by means of written teachings, oral teachings from the guru, and personal experience in meditation.

“Sacrificial offerings of many kinds lead to the entrance to The Absolute”
All sacrifices, ranging from the most mundane to the most profound, exist and convey one between the here-and-now and the entrance to absorption in The Absolute. The entrance to the Absolute is the Relative realm in which we live. So in other words, we are in the right place to achieve this. And ultimately, everyone and everything here in this Relative world, whether one is spiritually on board or not, is headed in that direction, whether they know it or not.

The Absolute, God’s Highest Existence:
Parabrahman – independent, eternal, beyond change.

The Relative, God’s Inferior Existence:
– growth, expansion, evolution.

“Their origin is action!”
Beginning with verse 24, Krishna innumerates the many ways in which people ‘sacrifice’, including such things as breathing in and out, and reminds us that sacrifice is born of action. Action is the subject of this and the previous chapter, so we know that it is not only important to understand action, but that its true understanding must be very difficult to grasp, for it has taken so long to tell us!

All sacrifices take place on the material plane, but “the knowledge sacrifice is superior”: The correct knowledge and understanding of action is what makes action a ‘sacrifice’ that will result in liberation.

To reach the highest state of God-realization, one offers the highest sacrifice. Sacrifice of any kind involves action. The highest sacrifice, the highest action, is to offer oneself to the Absolute. This is done in the meditation room. Society will not thank you for trying it in the outside world. Teachings on how to go about making this highest of sacrifices properly are given in scriptures such as this one, and the Pashupat Sutras.

“By this knowledge will you be liberated … all karma, without exception, is finished”
Once we have this knowledge and understand it, we can overcome our karma and achieve freedom from its bondage by putting it into action. This action, this sacrifice, this practice, is known as Karma Yoga, Action Yoga. In these verses, Lord Krishna has been telling us what this is. In the next verse, He will tell us what is required of us to achieve it.

Namaste (I bow to the Divine One that You really are),
Durga Ma

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