Lord Krishn is the doer-the agent. In truth, the power behind the worshiper who always urges him on is that of the adored God. So the worshiper’s accomplishment is only a gift from him. He is also the yagya which is the appointed mode of worship. The man who tastes the nectar that is generated at the successful completion of yagya is united with the eternal God.

Lord Krishn sings:

“I am the action that is undertaken,
the yagya, the fulfillment of earlier resolutions, the healer,
the sacred prayer, the oblation as well as the sacred fire,
and I am also the sacrificial act of oblation.”

Lord Krishn is also the oblation, for it is in him that the endless sanskar of the past is dissolved; their ultimate resolution is provided by him. He is also the remedy that cures the malady of worldly misery. Men are rid of this ailment by attaining to him. He is also the sacred incantation that is offered to the deity, for it is he who provides the strength by which the mind is concentrated on breath. Being the one who adds to the ardour of this deed, he is also the matter which is offered as oblation. He is also the sacred fire, because all desires of the mind are burnt out in his radiant flame. And he is also the sacrificial act of yagya.

Here Lord Krishn repeatedly speaks in the first person: “I am…I am”. The implication of this is only that it is he who stands inseparably with the individual Self as an inspiration and leads the observance of yagya to successful completion by constant appraisal.

This is named vigyan.

The most revered Gurudev would repeatedly tell us that the act of devotional adoration does not begin until the revered God appears as the charioteer to restrain each single breath. We may close our eyes, engage in the act of pious adoration, and mortify the senses by severe austerities, but unless the desired God comes down to the level at which we are and stands inseparably and watchful by the Self, the essence of worship cannot be gained. This is why most revered Gurudev used to say, “If you but behold me, I shall give you everything.” It is the same as Lord Krishn’s saying that he is the doer of all.

Lord Krishn adds:

“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;
the sacred, imperishable OM who is worthy of being known;
and all Ved-Rig, Sam and Yajur.”

It is Lord Krishn who supports the whole world. He is the “father” who provides, the “mother” who conceives and gives birth, and the “grandsire” who is the ancient source into whom all being also merge at last. He is worthy of being known as also the sacred OM which may also be interpreted as the Self’s resemblance to God (aham+akarah = Omkarah). That OM (God) is identical with him and so his Self is fit for knowing. He is also the agent of the three parts of the observance of yog: Rig-adequate prayer, Sam-evenness of mind; and Yajur- the ordained yagya for union with the Supreme Spirit.

“I am the supreme goal, the sustainer and Lord of all,
the maker of good and evil, the abode and shelter of all,
the benefactor who wants nothing in return, the beginning and the end,
the fountainhead as well as that in whom all beings are dissolved,
and also the indestructible primal energy.”

Lord Krishn is the salvation that is the ultimate goal that everyone wishes to attain to. As the witness who stands as an onlooker and knows everything, he is the master of all beings. He is the imperishable primal cause and he is also the doom (destruction) in whom all good and evil are dissolved. He possesses all these glories.

Lord Krishn sings:

“I am the sun that burns,
I draw the clouds and also make them rain,
and, O Arjun, I am the drought of immortality as well as death,
and I am also both substance and shadow.”

He is the sun, the giver of light, and yet there are many who regard him as unreal. Such men are victims of mortality and so Lord Krishn is also the punishment that is meted out to them.

“Men who do pious deeds enjoined by the three Ved,
who have tasted nectar and freed themselves from sin,
and who wish for heavenly existence through worshiping me by yagya,
go to heaven and enjoy godly pleasures as a reward for their virtuous acts.”

Although they practice all the three parts of worship-prayer (Rig), equal conduct (Sam), and union (Yajur), partake of the dim light of the moon (Rayi, the form-giving substance), rid themselves of sin, and worship Lord Krishn by the prescribed mode of yagya, such men pray for the attainment of heaven because of which they are rewarded with mortality and have to be reborn. They worship him and also adopt the appointed mode, but they beseech for heavenly joys in return. So rewarded for their piety they go to the abode of Indr and enjoy the celestial pleasures of gods.

Lord Krishn is thus also the provider of these pleasures.

Lord Krishn adds:

“With the gradual wearing out of the merits of their piety,
they go back to the mortal world
after enjoying the pleasures of great heaven ;
and it is thus that they who seek refuge in the desire-oriented action
prescribed by the three Ved and covet joy are condemned
to repeated death and birth.”

The yagya they perform as well as its threefold means, prayer, evenness of mind, and dedication that unites, is the same, and they also seek refuge in Lord Krishn, but they have to undergo rebirth because of their desires.

So it is of the utmost importance that desire is thoroughly subdued.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

_/l\_
Humble Wishes.
~mrityunjayanand~