Sings Sri Krishn in Bhagavad Gita:

“I am the creator of all nature
with its eight divisions-earth, water, fire, wind,
ether, mind, intellect, and ego.

“This nature, O the mighty-armed,
is
the lower, insensate nature,
but against it there is my conscious,
living nature which animates the whole world.
Know that all beings arise from these two natures
and that
I am both the creator and the end of the whole world.”

God, has arisen nature with all its components.
This nature with its eight parts is the lower nature.
The nature with eight parts is God’s lower nature,
dull and insensible.

But, along with this, there is his conscious nature
which
impregnates and gives life to the whole world.
But the individual Soul too is “nature”
because
it is associated with the other,
lower nature.

All beings spring from these animate and inanimate natures.
These are the two sources of all life.
God is the root of the whole universe,
both its creator and destroyer.
It springs from him and is also dissolved in him.

He is the spring of nature as long as it exists,
but he is also the power that dissolves nature
after a sage has overcome its limitations.

But this is a matter of intuition.

Lord Krishn adds:

bījam mām sarvabhūtānām viddhi pārtha sanātanam
buddhirbuddhimatāmasmi tejastejasvināmaham

“Since l am also the intellect in wise men
and
the magnificence of men of glory,
know you,
O Arjun,
that I am the eternal fountain-head of all beings.”

God is the seed from which all creatures are born.

 Lord  Krishn further sings:

“pitāhamasya jagato mātā dhātā pitāmahah”

“And I too am the bearer
and
preserver of the whole world
as also
the giver of rewards for action;
father, mother and also the grandsire…….!!!

And then:

aham sarvasya prabhavo mattah sarva pravartate
iti matvā bhajante mām budhā bhāvasamanvitāh

“Aware of the reality that I am the source of all creation
as
also the motive that stirs it to effort,
and
possessed of faith and devotion,
wise men remember
and
worship only me.”

yaccāpi sarvabhūtānām bījam tadahamarjuna
na tadasti vinā yatsyānmayā bhūtam carācaram

“And, O Arjun,
I am also the seed from which
all beings have sprung up,
because
there is nothing animate or inanimate
which is without my maya.”

There is nothing, no being,
in the whole world who is devoid of God
because he pervades all.
All beings resemble him and are close to him.

Further says Sri Krishn:

“vistabhyāhamidam krtsnamekāmśena sthito jagat”

“O Arjun,
just remember
that I am here
and
I bear the whole world with
just a fraction of my power….!!!”

And now Sri Krishn sings:

mama yonirmahad brahma tasmingarbhah dadhāmyaham
sambhavah sarvabhūtānām tato bhavati bhārata

sarvayonisu kaunteya mūrtayah sambhavanti yāh
tāsām brahma mahadyoniraham bījapradah pitā

“Like the great Creator,
O Bharat,
is
my eight-propertied primal nature,
the womb of which I fertilize
with the seed of consciousness
by
which all beings are shaped.

The eightfold nature,
O son of Kunti,
is
the mother that bears all the beings
of
different births
and
I am the father that casts the seed.”

God’s eight-part primal nature,
is the womb in which he sows
the seed of consciousness,
and
all beings are born from this union
of
the insensate and the conscious.

There is no other mother except this primal nature,
and
no other father except God.
No matter who the root is,
there will be births so long as there is meeting
of
the insensate and the conscious.

But why is the conscious Self bound to insensible nature?

Sri Krishn replies:

“The three nature-born properties
(sattwa, rajas, and tamas),
O the mighty-armed,
bind the imperishable Self
to
the body.”

Now sings Sri Krishn:

“There are two kinds of beings in the world,
the mortal
and
the immortal:
whereas
the bodies of all beings are destructible,
their Souls are said to be imperishable.”

The person male or female,
who has restrained his senses along with the mind,
that is,
whose body of senses is steady,
is
said to be imperishable.

The “perishable” person exists today,
but may not exist even tomorrow.
But this too is Soul in a particular condition.
There is, however, another Self
beyond
these two.

Adds Lord Krishn:

“But higher than both of them
is
the one
who pervades the three worlds to support
and
sustain all,
and
who is named the eternal God
and
Supreme Spirit
(Ishwar).”

The unmanifest God, the imperishable,
and
the Supreme Being are some other names
by which he is known.
But truly he is different and inexpressible.

He represents the ultimate state
beyond
the mutable and the immutable
(the perishable and the imperishable).

He is directed by the Supreme Spirit,
but
he is different and beyond words.
Sri Krishn introduces himself as a Soul in such a state.

Further Sri Krishn sings:

“Since I am supreme by virtue
of
being beyond both the perishable ( body)
and
the imperishable (Soul),
I am known as the Supreme Being ( Purushottam )
in the world as well as in the Ved.
The all-knowing man, who is thus aware of my essence,
O Bharat,
as the Supreme Being,
always worships me with perfect devotion.”

He is reputed as the Supreme Being
in both the world and the Ved
because
he has transcended the destructible, mutable kshetr
and
even gone higher than the immutable, imperishable,
steady Soul.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

_/l\_
Humble Wishes.