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, 2nd 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
