Bhagavad-gītā kiñcitadhītā One śloka a day - chapter 9.04 मया ततमिदं सर्वं जगदव्यक्तमूर्तिना | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः || ४ || mayā tatamidaṁ sarvaṁ jagadavyaktamūrtinā | matsthāni sarvabūthāni na cāhaṁ teṣvavasthitaḥ || 4 || This entire world is pervaded by Me whose form cannot be objectified. All beings have their being in Me and I am not based in them. Śaṅkara By Me – by that supreme form of My being all this world has been pervaded. That form of My being is Unmanifest – beyond the range of senses of perception. This is the idea. In Me, with that unmanifest form dwells all beings from Brahmā to a blade of grass, for no being devoid of self can empirically exist. Therefore, they are said to exist or have Me as their Self. That is how they are said to exist in Me. Since I alone am the self of beings, to the deluded minds I appear to dwell in them. Hence I affirm that I do not dwell in contact with them, as unlike a concrete body, I am not held in them. Indeed I am the inmost principle even of space. No objects without contacts may have a contained existence in any receptacle. Madhusūdhana Saraswatī This whole creation imagined through ignorance in Me, is pervaded by Me – as constituting its existence and manifestation – just as a ‘snake’ or ‘a line of water’ that are imagined on a piece of rope. If you ask how can I be possibly pervading this creation, since such a claim militates against perception, I say, the creation is not pervaded by my body, but by my state, mūrti, that is unmanifest, avyakta – by nature of self-evident consciousness and bliss. So everything appear as existent and manifested in me. But in reality, I am not in them, because there can be no relation between the imagined and the real. Pūjya Swami Dayananda Saraswati In this and the following verses, the word bhūta is used in the sense of jīva, which means the embodied being. Jīva is never created nor destroyed, but the body it assumes is subject to creation and destruction. This entire world is pervaded by Me, whose form is beyond objectification. All beings have their being in Me. Anything without an existential status is not available for transaction. Everything can be reduced to something else, and is therefore, purely nāma-rūpa. If at the bottom of everything there is śūnya, then there can be no transaction. But because there is one thing, everything is understood as existent. Even a non-existent rabbits horn is known through anupalabdhi pramāṇa by an existent being. Generally buddhi understands existence as opposed to non-existence. If we say pot is, it means the pot is not destroyed. Vedānta just reverses this orientation. It says existence is not an attribute. It is unlike anything that we know. In Vedānta we do not say gold chain, we say chainy gold, since gold is the substantive vastu. Similarly, when we say entire creation is Īśvara, creation is the attribute and Īśvara is vastu. All beings are in existence which is ātmā, including even ignorance. Ignorance is. and that isness is ātmā, awareness. Nothing is away from existence, not even non-existence. And it is avyakta – means it is not an object for means of knowledge. The object is and that isness is yourself. Ātmā is self-evident, not an object to understand. Though they are in Me, I am not in them. The meaning is, all things are located in Me, just as all things made of gold are located in gold. When we say chain is, that isness belongs to gold. So we can say chain exists in gold - but we cannot say gold exists in chain. Satyam can exist without mithyā whereas mithyā cannot exist without satyam. This is what it means. One may argue that this situation is like that of a King and his citizens, wherein the citizens are dependent on the King, but the King is independent of them, yet both are separate. This is not what Kṛṣṇa is talking about, for Kṛṣṇa said avyakta-mūrtin. An object which has a form can be connected to another object. But what about the connection between space and a pot? Everything is based only in space. And that space itself exists in Me, meaning it owes its existence to Me. All things are located in space, and space is located in Me, that means I have no location. There is therefore, no ādhāra-ādheya difference. I am self-existent and everything exists in me. Buddhi is a place where ātmā is recognized, but that does not mean ātmā is located there only. Water has no connection with wave. Between satyam and mithyā there can be no connection. One is adhiṣṭhānam and the other is superimposition. Even the ādhāra-ādheya difference is not there. A connection can be there only between two things that are satyam. There is only one pure caitanya-ātmā.
Posted on: Wed, 21 Jan 2015 07:12:30 +0000
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