Bhagwad Gita - Post 124

Dear All,

God manifests Himself in creation through His essential natures. His natures can be classified as existence, knowledge, power and bliss. God is existence. Existence is common to all things. Even a rock, even a hill, even a stone exists, and in that sense, philosophically, we may say that God is present even in inanimate things. But the quality of existence seems to be a special consideration in the assessment of any kind of value.

God is manifest everywhere. The point made out in the Tenth Chapter is that He is especially manifest in certain things, though He exists uniformly everywhere as pure Being. Wherever there is knowledge and power, there God’s manifestation seems to be superb. In the list that is given here in the Tenth Chapter, the emphasis seems to be on knowledge and power.

We can appreciate that knowledge cannot be found anywhere except in a human being. There is some kind of knowledge in everything—even plants have an inkling, and animals have some knowledge. When we speak of knowledge, we generally speak of the understanding that characterizes the human species. But power can be either physical or mental. In physical power, animals are superior to man. Man cannot stand before animals as far as physical strength is concerned; but man has a mental power which is superior to animals. Hence, while any animal can terrify man physically, man can subdue any animal mentally.

Thus, in the delineation of the categories of the manifestation of God in the Tenth Chapter, perhaps God—the Lord—wants His glories to be seen where there is intense knowledge and intense power, both physical and mental. Wherever we see supreme physical strength, we may say there is an inkling or a little expression of that which surpasses all that is inferior to us. As far as mental power is concerned, there is no need to say much about it because it is supreme power. Mental power can control the whole world, while physical power is local and it can work only at a particular place, and not everywhere.

The God that is supposed to be manifest in all things is mentioned here as revealed throughout creation—in all the realms of being, right from Brahmaloka downwards, because even the names of celestials are mentioned here as manifestations.

Briefly, it is said that the supreme manifestation of God is in the Selfhood of all people. Aham ātmā guḍākeśa sarvabhūtāśayasthitaḥ (10.20):

Now the specific manifestations are mentioned. The general manifestations are as the Creator, the Sustainer and the Destroyer, the Self and the Soul of all things. These are the general Supreme manifestations; but there are lesser manifestations as particular items of creation.

All the verses coming up should also be contemplated / taken in the context of bolder example given in an earlier post. Thus, irrespective of the species / anything  referred in the following verses, with clarity we got from that boulder example, God must exist  in wholesome / complete!!!

Verse 21

Aadityaanaamaham vishnur

Jyotishaam raviramshumaan;

Mareechirmarutaamasmi

Nakshatraanaamaham shashee.

Among the (twelve) Adityas, I am Vishnu; among the luminaries, the radiant sun; I am Marichi among the (seven or forty-nine) Maruts; among stars the moon am I.

The greatest and the most adorable of the particular units of creation before us is the sun god. “Among the Adityas, twelve in number, Vishnu Aditya am I.” 

Sūrya ātma jagaṭasṭa (R.V. 1.115.1). Surya is supposed to

be the self of everything that moves and does not move. Sūrya ātma jagaṭasṭa is a Vedic statement, and we know very well the extent to which the sun god determines life in this world. Verily, the sun is God. 

It is said there are twelve manifestations of the sun. It is difficult to explain as to what these twelve are, because it is mentioned “among the Adityas, Vishnu am I”. Towards the end of the Bhagavata there is some mention of twelve suns, which are just nomenclatures of the manifestation of the same sun during the twelve months of the year.

But there are other interpretations which say that the twelve suns are not just the names of the same sun during the twelve months of the year, they are concentric circles of solar manifestation in the cosmos, which is something very difficult for us to understand. It is a purely theological, astronomical or mystical concept which we usually never hear of. It is believed that because this earth is one of the planets going around the sun, the sun may be said to be the father of the entire family of the planets.

This solar system is also like one of the planets that goes round another sun, and there are many other solar systems also going around it like planets.

That second sun, which is a superior central luminosity which regards this solar system as its planet or satellite, is itself a satellite of another sun; and the entire superior second solar system goes around that sun as a planet.

In this way, it goes on higher and higher until we reach that supreme state, which is the twelfth sun, identified with Lord Vishnu himself—that is, God Himself is the final sun. That is what we can make out, if at all we are able to understand the sense of this statement ādityānām ahaṁ viṣṇuḥ: “Of the twelve Adityas, Vishnu am I.” 

Jyotiṣāṁ ravir aṁśumān: “Of all brilliances, the brilliance of the sun is Me.”

Marīcir marutām asmi: “There are forty-nine Maruts, of which Marichi, the pre-eminent one, is Myself.” 

Nakṣatrāṇām ahaṁ śaśī: At night, the biggest luminosity is the moon. Though the moon is not a star, it is figuratively considered to be a star because of the luminosity that it sheds. Because it is the biggest luminosity at night, it is considered to be star-like in appearance. “That is also My glory—particularly the luminosity of the full moon.” 

Love.

Bhagwad Gita - Post 123

Verse 19

Sri Bhagawan Uvaacha:

Hanta te kathayishyaami

Divyaa hyaatmavibhootayah;

Praadhaanyatah kurushreshtha

Naastyanto vistarasya me.

The Blessed Lord said:

Very well, now I will declare to thee My divine glories in their prominence, O Arjuna! There is no end to their detailed description.

Verse 20

Ahamaatmaa gudaakesha

Sarvabhootaashayasthitah;

Ahamaadishcha madhyam cha

Bhootaanaamanta eva cha.

I am the Self, O Gudakesha, seated in the hearts of all beings! I am the beginning, the middle and also the end of all beings.

There was a great sage called Muchukunda, who helped the Gods in a war with the demons. Indra, who was highly pleased with him said, “Ask for a boon.” 

He said, “I am very much tired. The only thing I need is a good sleep. This is the blessing: Let me sleep somewhere in a corner without disturbance and bless me also that if anybody disturbs me while I am asleep, he shall perish in one second.” 

“Be it so!” said Indra. 

Then Muchukunda, with post-war fatigue, went into a cave and fell asleep. Meanwhile, Kalayavana, a demon discharged by Kamsa under the instigation of Jarasandha and others, was pursuing Sri Krishna; and Sri Krishna, with a double motive in his mind, entered the cave in which Muchukunda was sleeping, which Kalayavana saw. 

Sri Krishna was dark blue in colour and, fortunately or unfortunately, Muchukunda was also the same color. Sri Krishna entered the cave and stood in a corner, and the demon Kalayavana also entered.

When he saw someone with almost the same colour as Sri Krishna lying down, fast asleep, he said “Oh, you are sleeping here!” and kicked him with his foot. The sleeping man slowly opened his eyes, and immediately the demon was reduced to ashes. 

Then Sri Krishna came forward. Muchukunda looked at him and said, “Who are you, this great mysterious magnificence that is standing before me? Will you kindly tell me your name?” 

Sri Krishna replied, “Infinite are My names. You can count the grains of sand on the shores of the ocean, but My glories and My names are larger in number than the sands on the beach of the ocean.”

Likewise, here Sri Krishna tells Arjuna, “It is impossible to tell you in toto all the manifestations in this world in which you can behold Me; but briefly, in essence, I shall outline where My excellence can be beheld.”

Śrībhagavānuvāca:

Hanta te kathayiṣyāmi

Divyā hyātmavibhūtayaḥ,

Prādhānyataḥ kuruśreṣṭha

Nāstyanto vistarasya me.

The Lord says, “I will tell you briefly. The details that you are speaking of are endless, infinite. How will I go on telling you all that is infinite in its nature? But I will give you an outline of where you can locate Me in this world.” 

Aham ātmā guḍākeśa

Sarvabhūtāśayasthitaḥ

“I am the soul of all beings. Wherever you see existence, there you see Me present as the basic fundamental reality of all. The love of life, which can be seen even in the worst of creatures, is actually a distorted love that they are manifesting towards the existence of their own individuality—but actually, that existence is borrowed from My universal existence.

That deepest essence, the ‘I’ which you refer to, the ‘I’ that is in everything—in plants, in animals, in insects, in gods—that ‘I’, the soul, as it were, of all things, is Me.  

The Atman, the Self of all beings, is Me. I am the beginning, the middle and the end of all things. If the universe has come from somewhere, realize that it has come from Me. If it is existing now, it is due to My existence; and one day or the other, it shall be absorbed into Me. 

Amongst the various definitions of God given by the Vedas, some  of them are:

The Brihadaranya Upanisad V.VII.XV beginning –

Yas sarvashu bhuteshu

Tishthan sarvebhyo bhutebhyo

He who is enthroned in the heart of all beings, who is the innermost of all beings, Whom all the beings know not, whom all beings form His spiritual body, who rules the interior of all beings, is the atma, the antaryami the immortal inner ruler. 

Yato vā imāni bhūtāni

Jāyante yena jātāni jīvanti, Yatprayantyabhisamviśhanti

(Taittirīya Upaniṣhad)

“God is he from whom all living beings have emanated; God is he within whom all living beings are situated; God is he into whom all living beings shall unite.”

While teaching few on the verse from the same Taittriya Upanishad, the following was taught was explained.

Definition of Brahman in  brahma sutras, chapter 1, 2^nd verse)

Janmadya  aadhikaranam:

Janmaady Asya yatah

(Brahman is that) from which the origin etc., (i.e. the origin sustenance and dissolution) of this (world proceed).

Answer to the enquiry of Brahman is briefly given in this Sutra. It is stated that Brahman who is eternally pure, wise and free (Nitya, Buddha, Mukta Svabhava) is the only cause, stay and final resort of this world. Brahman who is the originator, preserver and absorber of this vast world must have unlimited powers and characteristics.

Hence, He is Omnipotent and Omniscient. Who but the Omnipotent and Omniscient Brahman could create, rule and destroy it? 

Dear All,

This is a very deep subject. Let us at-least understand very clearly that before creation ever emerged, God existed as pure consciousness and mystically, this pure consciousness became the cause for the emergence of creation. 

So, while the creation emerged (BEGINNING), the creation was sustained (MIDDLE)  and in each pralaya, when the creation ended (END) (creation has emerged, ended and re-emerged innumerable number of times), that which exists  without any change, the   pure existence which is  birth less, changeless and endless, is Brahman or Pure consciousness!

The same truth  is expressed by Krishna  in this verse, “ I am the Self, O Gudakesha, seated in the hearts of all beings! I am the beginning, the middle and also the end of all beings.”

Love.

Bhagwad Gita - Post 122

Verse 16

Vaktum arhasyasheshena

Divyaa hyaatmavibhootayah;

Yaabhir vibhootibhir lokaani

Maamstwam vyaapya tishthasi.

Thou shouldst indeed tell, without reserve, of Thy divine glories by which Thou existeth, pervading all these worlds. (None else can do so.)

Verse 17

Katham vidyaamaham yogim

Twaam sadaa parichintayan;

Keshu keshu cha bhaaveshu

Chintyo’si bhagavanmayaa.

How shall I, ever meditating, know Thee, O Yogin? In what aspects or things, O blessed Lord, art Thou to be thought of by me?

Verse 18

Vistarenaatmano yogam

Vibhootim cha janaardana;

Bhooyah kathaya triptirhi

Shrinvato naasti me’mritam.

Tell me again in detail, O Krishna, of Thy Yogic power and glory; for I am not satisfied with what I have heard of Thy life-giving and nectar-like speech!

Arjuna, after hearing all that Sri Krishna says about His all pervasiveness, begs Krishna to further reveal His glories to Arjuna.

Vaktum arhasyaśeṣeṇa: “Without leaving anything out, tell me everything about Yourself—Your glories, Your divine immanence in this world of manifestation.

What are the ways in which You manifest Yourself in this world? In which place in this world of manifestations, in which object, in what manner can I recognize You? How can I know You? Please tell me.”

Kathaṁ vidyām ahaṁ yogiṁs tvāṁ sadā paricintayan - “Day and night I would like to meditate and contemplate on You. In what manner should I contemplate? Please tell me in detail.

Keṣu keṣu ca bhāveṣu cintyosi bhagavan mayā: “In this world which is constituted of millions of forms, in what forms should I contemplate on You? Where are You manifest more, and in what forms are You manifest less? Please detail all these wondrous glories of Yourself.” 

Vistareṇātmano yogaṁ vibhūtiṁ ca janārdana, bhūyaḥ kathaya (10.18): “Repeat it once again. You have already told me something about Yourself. I would like to hear it again and again because it is amrita, it is nectar to my ears. Please tell me in all detail Your glories, Your powers and Your manifestations. 

Tell me once again, though You have already told me once. Please tell me in greater detail because my satisfaction has no end. Let my satisfaction rise from lower to higher states. I am already satisfied. May I be further satisfied, and may I be blessed with immense infinite satisfaction. My ears are never satisfied with any amount of nectar of Your speech that is poured into my ears.

Tṛptir hi śṛṇvato nāsti me’mṛtam: “You are pouring nectar into my ears and I am delighted, but I should be more delighted if You describe Your further glories in Your own way so that I may find it easier to behold You in all things and unite myself with Thee.”

So again here Lord Krishna is being humbly beseeched to describe His transcendental, majestic opulence in detail as well as the process of devotion unto Him which insures and guarantees success. 

Arjuna wants Lord Krishna to advise a way that even for a mind like his ( and ours), who is always embroiled in  war and mundane affairs and is seldom introspective can still contemplate the Supreme Lord in various ways through the medium of His vibhuti or transcendental, majestic opulence. 

Not only this but Arjuna wants to hear more and more about Lord Krishna's divine glories and phenomenal powers for he finds the discourses of the Supreme Lord to be just like ambrosial nectar.

Love.