LOVE, KNOWLEDGE, POWER
God dwells in you,
It is He who fills your heart with love
It is He who fills your heart with love
And
illumines your mind with Knowledge.
It
is His power that works in you.
He
pervades in every part of your being;
You
are His embodiment.
Worlds
are His forms:
There
is none but He.
Realise
this.
— Swami Ramdas
How I understand it:
This poem — written in free verse, as are
most of Beloved Papa’s poems — exhorts the reader / devotee to realise the
basic truth about God’s all-pervasiveness.
The poem starts with the statement: “God
dwells in you”. This is to make us understand that the God we seek is not somewhere
far away from us, but is ever dwelling within us and that we are the very
embodiment of the Lord!
It is because of Him that our hearts
experience Love, our minds are illumined through Knowledge and it is His Power
that actuates our bodies to move. He is all-pervading. Therefore, we and the
entire manifestation are His embodiment.
Saints often explain the all-pervading
nature of the Absolute through the example of clay and pot: pots are made of
clay. When we look at some pots, we may see each of the pots as individual pots,
say a kettle, bowl, etc. However, at a subtle level, we are also aware of the
substratum — clay — of which the pots are made.
The example of gold is also
often used by Masters to bring home this point. Recently, Ramana Chanara Tirtha
Nochur Sri Venkataramanji visited Anandashram and narrated the following: When
we have some old gold ornaments like a nose ring with a chain which can be
hooked to the hair, etc., we do not feel like wearing these sorts of old designs.
We prefer to go for newer and more appealing designs of the golden ornaments.
However, if a thief breaks into a house and he find the ornaments with the old
and new designs, he will not sit and distinguish between good and bad, appealing or
unappealing. He will simply see that the ornaments are made of gold and therefore
are valuable. He takes them all, irrespective of their design.
Similarly, we are deceived by names and
forms. We forget the substratum — God — in everyone and everything. Like the
thief, we have to see the One in the many, and be aware that though the
manifestation — sentient and insentient — appears as separate forms, is “none
but He.”
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