nija-mahimeyan-īśaṃ tā-
n-ajan-avyayan-aprameya-navaviliptaṃ meṇ ।
tri-jagad-vyāptaṃ śaktaṃ
bhajanīyaṃ kāmyaneṃbudaṃ baṇṇisuvam ॥
Īśvara, the birthless, imperishable,
immeasurable, unattached,
pervader of all the three worlds, and powerful,
describes his own glory and
shows how he can be praised and loved.
Those who follow the āsurī form of prakṛti delude and waste themselves.
moghāśā moghakarmāṇo moghajñānā vicetasaḥ
BG9.12
The rākṣasas are cruel and unscrupulous. For them, their bodies are their self and bodily pleasures are the greatest happiness. Naraka and repeated births in lowly creatures are their fate.
7. "Mamātmā bhūtabhāvanaḥ" : Brahma-consciousness is the cause of a jīva's rise and fall. The term bhāvanaḥ can variously mean birth, existence, sustenance, or control. Brahma has embedded the seed of Ṛta (Cosmic order) and dharma in human nature. Ṛta is the law in creation. "Deeds beget appropriate rewards and a jīva has to experience them" is the cosmic law of ṛta. The practical application of ṛta in life is dharma.
4. Now on to "na matsthāni bhūtāni". Was it not said earlier that matsthāni bhūtāni (all objects are in me)? But when we analyse reality, the objects do not exist in me; but only appear to be in me. Brahma is the substratum for that appearance. A traveller sees flowing water at a distance. But it is nothing other than a mirage. It is only a phenomenon; not an actual stream. That false appearance is created by a combination of sand, sunlight, and distance.
The two ślokas beginning with “Mayā tatamidaṁ” have the following seven points.
sarvagatamirdum ātmaṃ
nirvikṛtaṃ sarvaśaktam adu niṣkarmam ।
nirvairaṃ sarvasamaṃ
nirvṛtidaṃ patrasumajalārpakariṃgam ॥
The ātmā, though all-pervading,
is immutable, and though omnipotent, is actionless.
It is without a rival, and is the same everywhere.
It yields supreme bliss to even those offering a leaf, a flower or water.
During dhyāna, it is not syllables that are important, neither are sound or meaning. Feeling is paramount. The syllable is a means to bring the right feeling to the mind. Mūrtis and pictures of deities, worship with incense sticks and lamps are also the means to bring to mind the emotion associated with the divine. Therefore, the mind should be made to focus on the meaning of the syllable — the feeling associated with the icon. This is dhyāna-yoga.
Brahmavadeṃ jīvavadeṃ ।
Karmavadeṃ bhautadaivayajñaṃgaḻadeṃ ॥
Gamyavadeṃ dhyeyamadeṃ ।
Samyagbodhanéyanintu pārthaṃ beḍal ॥
What is Brahma? What is the jīva?
What is karma? What are the bhauta, daiva and yajñas?
What should the destination be? What should the goal be?
Asked thus Pārtha, for guidance full.
Why does this discernment of thought not exist normally in people? Bhagavān answers:
māyāyā’pahṛtajñānāḥ
Māyā has taken away the discerning ability of people.
From the perspective of the visible world, the invisible and divisionless part of the universe, Supreme Brahman is known as Īśvara or Parameśvara. When the pure, formless, and actionless Brahman assumes the position of the universal controller, it is known as Parameśvara. There are no differences such as the ruler and ruled in the transcendental state of Brahman. When that consciousness exists as part of the world and is seen as the ruler of the universe, it is known as Īśvara.