Today’s excerpt is from the 9th chapter of the Bhagavad Gita, in the Light of Kashmir Shaivism…
Chapter/DVD 9 (11:42)
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥५॥
na ca matsthāni bhūtāni paśya me yogamaiśvaram /
bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ //5//
See, there is another secret, another secret that I will make you understand. Actually this whole universe is not situated in Me, because if it were actually situated in Me, then they would have become one with Myself. But they have not. They are situated in Me and they are still away from My being. They are situated in Me [but] they are away from Me. So they are not actually situated in Me.
Na ca matsthāni, this is My trick. I say they are situated in Me; in one way they are situated in Me and in another way they are not situated in Me. Paśya me yogam aiśvaram, this is My glamour of My trick. I only explain this kind of situation for those whom I have created, to explain that mamātmā bhūta-bhāvanaḥ, everyone who has been created, I have inserted in their brain the duty of remembering Me day and night. If they do not do that, they will repent. If they will try to do it, they will by and by rise. I am not responsible for their repentance when they do not actually do that.
I internally tell them [their duty].
Because there are two beings residing in each and every individual. One is the individual who is polished with limitations and another is unlimited being [who is existing] at the same time there. In each and every object, there are two beings: unlimited and limited. Because unlimited being is the life of what is and what is not. Unlimited being is life. As long as there is not unlimited being in each and every object, this whole universe will shatter to pieces, it will be no more existing in this world. So there are two opposite ghosts (Bhairava ghosts). One is the controller and another is controlled.
Because, avidyāndhānāṁ tattva adṛṣṭeḥ [comm. verse 5], [those] who have become blind by ignorance, tattva adṛṣṭeḥ, they cannot understand what is happening in [their] bodies. Although I am existing in their bodies, they don’t [understand] that because they are blind.304
Mūḍha, those who are blind people, who are ignorant people, they have not the eyes to see what is going on in [their] bodies. [They don’t know that unlimited being] who is behaving like a king in [their] bodies, as a powerful actor in [their] bodies. There is a powerful actor also, but secretly He is conducting this whole universe. And on the contrary, people say, “oh, I am feeble, I am weak, I have got headache, I have got toothache, I have got this ache, I have this ache.” And they go to doctors and [say], “I have created some trouble in my eye [laughing]. Now it is gone [laughing].”
DENISE: It’s not really in his eye? It’s in his consciousness?
[They says such things like], “kṛśo’ham, I am very weak; na vedmi, this I don’t understand; bhūtale [idaṁ sthitaṁ], this is lying here on the floor,” etc. So, in this way, people think in their own limited environment.305
But actually, [in the] 6th and 7th śloka, He puts forth the reality of His being in each and every object of this world.
Chapter/DVD 9 (17:26)
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥६॥
yathākāśasthito nityaṁ vāyuḥ sarvatrago mahān /
tathā sarvāṇi bhūtāni matsthānītyupadhāraya //6//
Just as the vāyu (vāyu means wind), the wind is actually not [blowing] at this time, it is not . . . for a kite to fly at this time, there is not enough wind, but actually wind is stored in ether.
How do you know that wind is stored in ether at this moment also when wind is not blowing?
Acha. I will give you its treatment. If you put a fan outside and go on [waving it back and forth], where does that wind come from? It is stored in ākāśa.
But when it does not get this treatment of samyoga vibhāga,306 i.e., when both of these things do not [agitate each other], e.g., when you don’t blow ākāśa like this, wind will [not] appear. If this wind had disappeared altogether in ākāśa, then how did it appear?
It appeared like this, by waving that fan.
In the same way, tathā sarvāṇi bhūtāni matsthānī, in the same way, all individuals are residing in Me, iti upadhāraya, this you should take for granted.307
Chapter/DVD 9 (19:29)
एवं हि सर्वभावेषु चराम्यनभिलक्षितः ।
भूतप्रकृतिमास्थाय सहैव च विनैव च ॥७॥
evaṁ hi sarvabhāveṣu carāmyanabhilakṣitaḥ /
bhūtaprakṛtimāsthāya sahaiva ca vinaiva ca //7//
This was a very nice point.
Evaṁ hi sarvabhāveṣu, in the same way, sarvabhāveṣu, in each and every object of the world, carāmi, I pass on, I am appearing, anabhilakṣitaḥ, although nobody watches Me, nobody points Me out, nobody points out My existence in each and every action of this world. Whatever action of this world takes place, I am there, I am there, I am moving there, but I am not observed by any individual.
JONATHAN: Only someone in Parabhairava state.
SWAMIJI: No, I am existing . . . I am Parabhairava. He does not say that I am situated in Parabhairava state, I am Para-bhairava also, but I pass on in each and every way of individuals, I pass on in them. Anabhilakṣitaḥ, they don’t observe Me, they think that they are passing. Bhūta prakṛtim-āsthāya sahaiva ca, I am with them and without them. “With them” because they don’t know Me; “with them” because I am with them but still they don’t know Me. “Without them” because they cannot understand how He is with us. I am always with them, I am witnessing each and every [action] for instance, when you go for a walk, I hold your hands, I am there holding your hands. [Even] if you don’t understand that somebody, a super-being, is holding my hand [while] I am going on with my business, e.g., I am going to the optician for getting new specks (eye glasses), but I am there.
DENISE: With us.
SWAMIJI: Yes. In one way, I am there. In another way, I am not there, because I am not known by them.
JONATHAN: It is their limitation that makes You not be there.
JONATHAN: It’s our limitation that makes You not be there.
JONATHAN: But You, You are with us.
JOHN: Because You are our super-self.
SWAMIJI: Yes, that is what He says.
304 “If they don’t understand Me, they are not residing in Me. If they would have resided in Me, they would have understood Me. As long as . . . they don’t understand Me, they don’t realize Me. Without yoga, they don’t understand Me.” Bhagavad Gītā (1978).
305 “So they are limited, they are carried away to the limited state of perception. As long as there is establishment in the limited state of perception, one is carried away from God consciousness.” Ibid.
306 Samyoga vibhāga means the agitation of two things, i.e., waving a fan, striking a drum, or clapping the hands. [Editor’s note]
307“Just as wind is existing in this great ether, in the same way, all souls are existing in Me without knowing that they are existing [in Me]. And when this wind will take its position, this wind in this ether will take its position, this is the same state where realized souls are concerned. That realizing way of God consciousness is the moment of [the rise of] that wind in ether. Otherwise, you feel there is no wind. . . . When there is blowing of wind, that is understanding; when there is blowing of abhyāsa, understanding through meditation, that is understanding the reality of God consciousness.” Bhagavad Gītā (1978).