April 02, 2014: Creation does not consist merely of the few parts that are mentioned in the Upanishad, as limbs of the Vaishvanara, by way of illustration. There are many other things which may come to our minds when we contemplate. We can start our meditation with any set of forms that may occur to our minds. We may be sitting in our rooms, and the first things that attract our attention may be the objects spread out in the rooms. When we identify these objects with our body, we will find that there are also objects outside these rooms. And, likewise, we can slowly expand our consciousness to the whole earth, and, then, beyond the earth, to the solar and stellar regions, so that we reach as far as our minds can reach. Whatever our mind can think becomes an object for the mind; and that object, again, should become a part of the meditator's body, cosmically. And, the moment the object that is conceived by the mind is identified with the Cosmic Body, the object ceases to agitate the mind anymore, because that object is not any more outside; it becomes a part of the body of the meditator. When an object becomes a part of our own body, it no more annoys us because it is not an object at all. It is a subject. The object has become the Cosmic Subject, in the Vaishvanara meditation.

The vidya has its origin, actually, in the Rig-Veda, in a famous sukta, or hymn, called the Purusha-Sukta. The Purusha-Sukta of the Rig-Veda commences by saying that all the heads, all the eyes, and all the feet that we see in this world are the heads, eyes, and feet of the Virat-Purusha, or the Cosmic Being. With one head, the Virat nods in silence; with another face He smiles; with a third one He frowns; in one form, He sits; in another form, He moves; in one form, He is near; in another form, He is distant. So, all the forms, whatever they be, and all the movements and actions, processes and relations, become parts of the Cosmic Body, with which the Consciousness should be identified simultaneously. When you think, you think all things at the same time, in all the ten directions, nay, in every way.

                                                                                                ---Excerpts from Swami Krishnananda’s preaching