Verse
18
Gatirbhartaa prabhuh saakshee
Nivaasah sharanam suhrit;
Prabhavah pralayah sthaanam
Nidhaanam beejamavyayam.
I am the goal, the
support, the Lord, the witness, the abode, the shelter, the friend, the origin,
the dissolution, the foundation, the treasure-house and the imperishable seed.
“I am the final resort of all people. When everything goes
wrong, finally you have to come to Me only. I am the gati, the
final abode, the final resort, the sarana, the home and the resting
place of everybody.
I am the supporter, the sustainer and the nourisher of all
beings. I am the overlord of all beings; all gods are below Me, and none is
equal to Me. I am the witness, and yet not involved in all this drama of
creation, notwithstanding the fact that nothing can move without Me.
I am the abode supreme—nivāsaḥ—and the friend of all beings.”
Śaraṇaṁ suhṛt: “As I am the real friend of all
created beings, the real friend of every one of you, you have to come to Me one
day or the other as a final resort.”
Prabhavaḥ:
“Everything proceeds from Me.”
Pralayaḥ:
“Everything is dissolved into Me.”
Sthānaṁ: “It rests
in Me, finally.”
Nidhānaṁ: “The
very root of all things.”
Bījam: “The essential seed of creation.”
Avyayam: “Imperishable I am.”
Lord Krishna reveals that He is that which is attained as the
ultimate goal of all existence. He is the sustainer, the nourisher, the
maintainer and the controller.
As Paramatma the Supreme Soul within all living entities, He is
the witness and observer of all actions good and evil. He is the abode and
resting place as He encompasses everything, everywhere. He is the refuge, the
protector. He is the dear friend who always does what is beneficial.
Verse
19
Tapaamyahamaham varsham
Nigrihnaamyutsrijaami cha;
Amritam chaiva mrityushcha
Sadasacchaahamarjuna.
(As the sun) I give heat;
I withhold and send forth the rain; I am immortality and also death, existence
and non-existence, O Arjuna!
“I
create heat through the sun. I create rain by the force of my will. I also
withdraw the rain when it is my will. I release and I withdraw the forces of
nature.”
When
God releases His energy through the forces of nature, nature seems to be
scintillating, smiling and raining, and everything is green and flourishing;
but when He withdraws His energy, it becomes dried up, as in a drought.
“I
am the final immortal seat of all souls; I am also the death of all beings.
Immortality and death, both are Me. It is I Who transforms all mortal elements
into the deathless eternality of My own transcendent Being. It is also I Who
destroys everything by the process of the evolutionary advance of nature and
the cycle of time.” The many cycles are referred to in the earlier verses.
The
Supreme Lord being completely independent in Himself solely is different from
all the above mentioned things; yet He is inseparable from them all being their
essence thus He is known by them. Since He is referred to as OM in Vedic yagnas,
the resplendent Supreme Lord has a His own personal transcendental sound
vibration known as OM.
Sad
asaccāham arjuna:
“I am existence and non-existence.” He has left nothing unsaid.
“I
am existence and non-existence, being and non-being, this and that, here and
there, now and then. There is nothing which I am not. But very few people
realize this glory of Mine.”
They
go to the sacrificial yajnasalas and temples of worship and externally offer
adorations and perform sacrifices for gaining joy in the heaven of Indra by
employing the mantras of the Veda for yajnas like Rajasuya, Asvamedha,
Somayaga, etc., as described in the Brahmana portions of the Vedas.
They
do this because they want to rejoice in heaven, and they expect this to be
attained through the sacrifices that they make by means of the mantras of the
Vedas. They do go to heaven, no doubt; but the merits produced by the
performance of the greatest of sacrifices have a beginning and an end. As these
merits originated in the sacrifice, they will also end, by the exhaustion
thereof through experience. After we enjoy the glories of Indra’s heaven, we
will fall headlong down to the earth.
Therefore,
there is no point in our asking for Svarga, or heavenly joys, through the
performance of Vedic sacrifices or through externally motivated rituals of any
kind, even if they be in the form of worship in a temple. Such people who go to
Svargaloka, or heaven, enter the abode of Indra and enjoy the divine
blessedness of that place. Then afterwards—kṣīṇe puṇye martyalokaṁ viśanti—when the punyas,
or merits, of these people slowly diminish and finally get extinguished, they
come to this world once again—evaṁ trayīdharmam.
The
Svarga is here, within us, when we realize that we do not have to go from
anywhere to anywhere, we do not have to aspire to reach Svarga (from where we
have to come back as explained above).
Upon
realizing God / Self within us, we are complete in all respect, even if we have
to clear some balance portion of our prarabdha karma!!!!
Love.
