Fwd: The Entire Universe is Paramatma

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Hare Krsna

 

mattah parataram nânyatkincidasti dhananjayamayi sarvamidam protam sootre maniganâ iva (Gita 7:7) O Arjuna ! for this world, there is no other cause (activity orinstrument of action) higher than Me. Just like beads made from yarnare strung on a thread made of yarn, similarly, this entire Universeis woven through and through (permeated) by Me. (Gita 7:7) In the first sentence, "mattah parataram nânyatkincidastidhananjaya" - There is nothing else besides Me, the origin of theUniverse. As air is born in space (ether), resides in space andmerges into space, without having any independent existence of itsown, so is the Universe born of Paramatma (Supreme Consciousness) ,remains established in Him and merges in Him i.e. the universe

has noindependent existence of its own, besides Paramatma. Here the term "Parataram" means that Paramatma is the root cause ofall things, persons, incidents, circumstances, and time etc., of theworld. He is the cause of all causes. There is no cause of Him. Itmeans that they all seem to exist, in His light, only He pervades, allof them. Bhagawaan Krsna announced in Gita 7:2, that He would unfold in full,the knowledge (wisdom) along with real knowledge of the manifestDivinity (Vijnaana), having known which, nothing else would remain tobe known. But here He declares, that there is no other origin of theUniverse, besides Him. In both the verses, by using the expression "Naanyat" (no anything), He means that when there is nothing besides Him,how can anything else remain, to be known after knowing Him? Therefore Bhagwaan Shri Krsna says - "All this is strung (threaded)on Me", and further ,

He declares "All is God" (Gita 7:19 and "I ambeing and non-being" both (Gita 9:19). the effect has no independententity, except it's cause. The cause only is manifest in its effect.When the cause is realized (known), the effect merges in the cause. It means that the effect has no separate identity from the cause. Similarly it can be realized that Paramatma is the cause, and theworld is the effect. Hence the world has no separate entity fromParamatma. This is God Realization. Actually, it is He alone, whomanifests in different forms i.e. this Universe is nothing besides,Divine manifestation. Thus a sadhak, will come to know that theentire Universe is His manifestation (to be continued)

As the clusters of coton-beads threaded on a cotton string are, then in them, there is nothing besides cotton, similarly in the world there is nothing else besides Bhagwaan (God). It means that aparaa prakriti (lower nature) in the from of cotton beads and paraa-prakriti (higher nature) in the form of the cotton thread - in both only God (cotton) pervades. In the form of cotton-beads, there is predominance of aparaa-prakriti (lower nature) and in the form of cotton thread, there is predominance of paraa-prakriti (higher nature). The term "Maniganaah" has been given in plural number which means that the aparaa prakriti consisting of unmoving - moving, acquatic creatures-land creatures, creatures in the sky, fourteen sphere and 8.4 million forms of life etc., is divided into infinite forms and infinite groups. The distinction between Aparaa (lower) and Paraa (higher) is because of the Aparaa

prakriti (lower nature), as the soul by assuming the existence of the Aparaa, by valuing it and by establishing a relationship with it, has become the embodied soul (Gita 7:5). Therefore Aparaa prakriti is there in the world, as well as, in the embodied soul. But in God there is neither Aparaa nor Paraa; nor the world, nor the embodied soul. It means that there is neither thread nor beads but only cotton. Similiarly there is neither aparaa nor paraa, but there is only God. The same fact has been described by Bhagwaan upto the Gita 7:12. From the term "mattah" used in this verse, upto the expression "matta eva" used in Gita 7:12, Bhagwaan has mentioned this fact that there is nothing else besides Him. Here the term "Mattah" denotes entire God (God in full). Who is owner of both prakritis (aparaa and paraa). The cause changes into effect; as cotton is changed into thread and the seed grows into

plant. Therefore God being the Supreme cause of all, only He manifests Himself in all forms - "Vasudevah Sarvam". Therefore it is a misperception to see any other entity besides God. "Mattah parataram naanyatkinchidasti" - He who is better (superior) of the two is called "paratara". God is unique (unparalleled) , besides Him there is nothing else, then how can He be "paratara" (superior to anyone)? The term "paratara" does not apply to Him. Here the term "paratara" has been used to mention the uniqueness of God. It means that there is nothing else besides God and therefore there is no question of anyone being superior to Him. In the Upanishads it is mentioned - "Purusaanna param kincitsaa kaasthaa saa paraa gatih" (Katha 1:3:11)"There is nothing else besides that Purusa. He is the Highest limit and the Supreme destination of all." Arjuna while addressing Lord Krsna also says -

"Na tvatsam'stayabhyadh ikah kuto'nyolokatraye' pyapratima - prabhaava" - "In all the three worlds, there is none equal to You; who could then possibly be better than You ? (Gita 11:43).