BhagavadGita Part13

CREATION AND THE CREATOR

The theory of creation

The Supreme Lord said: O Arjun, this physical body, the miniature universe, may be called the field or creation. One who knows the creation is called the creator (or Atma) by the seers of truth. (13.01) O Arjun, know Me to be the creator of all the creation. The true understanding of both the creator and the creation is considered by Me to be the transcendental (or metaphysical) knowledge. (13.02) What the creation is, what it is like, what its transformations are, where its source is, who that creator is, and what His powers are --- hear all these from Me in brief. (13.03) The seers have separately described the creation and the creator in different ways in the Vedic hymns, and also in the conclusive and convincing verses of the Brahm-Sutra. (13.04) The primary material Nature (Aadi Prakriti or Avyakt), cosmic intellect (Mahat), "I" consciousness or ego, five basic elements, ten organs, mind, five sense objects; and desire, hatred, pleasure, pain, the physical body, consciousness, and resolve --- thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06)

The fourfold noble truth as means of Nirvan

Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity (of thought, word, and deed), steadfastness, self-control; and aversion towards sense objects, absence of ego; constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08) detached attachment with family members, home, etc.; unfailing calmness upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Eternal Being (Brahm), and seeing the omnipresent Supreme Being (ParBrahm, Krishn) everywhere --- this is said to be knowledge. That which is contrary to this is ignorance. (13.09-11)

God can be described by parables and not in any other way

I shall fully describe the object of knowledge --- knowing which one attains immortality. The beginningless Supreme Being (ParBrahm) is said to be neither eternal (Sat) nor temporal (Asat). (See also 9.19, 11.37, and 15.18) (13.12) The Eternal Being (Brahm) has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13) He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of three modes (Gunas) of material Nature (Prakriti), and yet the enjoyer of the Gunas of Prakriti (by becoming a living entity (Jeev)). (13.14) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near --- residing in one’s inner psyche; as well as far away --- in the Supreme Abode (ParamDhaam). (13.15) He is undivided, and yet appears to exist as if divided in beings. He, the object of knowledge, appears as: Brahmaa, the creator; Vishnu, the sustainer; and Shiva, the destroyer of all beings. (See also 11.13, and 18.20) (13.16)

ParBrahm, the Supreme Person, is the source of all light. He is said to be beyond darkness (of ignorance or Maya). He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche (or the causal heart as consciousness (See verse 18.61)) of all beings, He is to be realized by Self-knowledge (Jnaan, Taaratamya Jnaan, Brahm-vidyaa). (See also 15.06 and 15.12) (13.17) Thus the creation as well as the knowledge and the object of knowledge have been briefly described by Me. Understanding this, My devotee attains My supreme abode. (13.18)

A description of the supreme spirit, spirit, material nature, and the individual souls

Know that both the material Nature (Prakriti) and the Spiritual Being (Purush) are beginningless. All manifestations and three dispositions of mind and matter, called modes or Gunas, are born of Prakriti. Prakriti is said to be the cause of production of the physical body and the eleven organs (of perception and action). Purush (Consciousness, Spirit) is said to be the cause of experiencing pleasure and pain. (13.19-20) Spiritual Being (Purush) enjoys three modes (Gunas) of material Nature (Prakriti) by associating with Prakriti. Attachment to the Gunas (due to ignorance caused by previous Karm) is the cause of birth of the living entity (Jeev) in good and evil wombs. (13.21)

Eternal Being (Brahm, Atma, Spirit) in the body is also called the witness, the guide, the supporter, the enjoyer, the great Lord, and also the Supreme Self. (13.22) They who truly understand Spiritual Being (Purush) and the material Nature (Prakriti) with its three modes (Gunas) are not born again, regardless of their way of life. (13.23) Some perceive the supersoul (Paramaatma) in their inner psyche through mind and intellect that have been purified either by meditation, or by metaphysical knowledge, or by KarmaYog. (13.24)

The faith alone can lead to Nirvan

Others, however, do not know the yogas of meditation, knowledge, and work; but they perform deity worship with faith, as mentioned in the scriptures by the saints and sages. They also transcend death by virtue of their firm faith in what they have heard. (13.25) Whatever is born --- animate or inanimate --- know them to be born from the union of the field (Prakriti or matter) and the field knower (Purush or Spirit), O Arjun. (See also 7.06) (13.26) The one who sees the same eternal Supreme Lord dwelling as Spirit (Atma) equally within all mortal beings, truly sees. (13.27)

Because of beholding one and the same Lord existing equally in every being, one does not injure anybody and thereupon attains the supreme abode. (13.28) One who perceives that all works are done by the powers (Gunas) of material Nature (Prakriti) alone, and thus does not consider oneself (or the Atma) as the doer, that person truly understands. (See also 3.27, 5.09, and 14.19) (13.29) The moment one discovers the diverse variety of beings and their ideas abiding in One and coming out from That alone, one attains the Supreme Being (ParBrahm). (13.30)

Attributes of the spirit (Brahm)

Because of being beginningless and unaffectable by the three modes of material Nature, the eternal supersoul (Paramaatma) --- even though dwelling in the body as a living entity (Jeev) --- neither does anything nor becomes tainted, O Arjun. (13.31) Just as the all-pervading space is not tainted because of its subtlety; similarly, Spirit (Atma), abiding in all bodies, is not tainted. (13.32) Just as one sun illuminates the entire world; similarly, Eternal Being (Brahm) illumines (or gives life to) the entire creation, O Arjun. (13.33)

They attain the Supreme, who perceive the difference between creation (or the body) and the creator (or the Atma) with the eye of Self-knowledge, and know the technique (by using any one of the five paths---Selfless service, Knowledge, Devotion, Meditation, and Surrender) of liberation of the living entity (Jeev) from the trap of divine illusory energy (Maya). (13.34)