The Spiritual Import of the Mahabharata and the Bhagavadgita : 15 -1.

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Chapter 15: The Rarest of Devotees-1.

The ninth chapter of the Bhagavadgita gives us an idea of the universal religion, an approach to the God of all gods, standing above all human concepts of even religious ideals, and yet accessible to everything that is manifest in any form whatsoever.

The Supreme Being is all things.

Aham kratur aham yajnah svadhaham aham ausadham, mantro’ham aham evajyam aham agnir aham hutam.

Pitaham asya jagato mata dhata pitamahah, vedyam pavitram omkara rksama yajur eva ca.

Gatir bharta prabhuh saksi nivasah saranam suhrt, prabhavah pralayah sthanam nidhanam bijam avyayam.

Tapamy aham aham varsam nigrhnamy utsrijami ca, amrtam caiva mrtyus ca sad asac caham arjuna.

God is all things—this is the sum and substance of these immortal passages in the Bhagavadgita.


There is nothing that is not included in the Being of God.

Conceivable or inconceivable, manifest or unmanifest, subtle or gross, holy or unholy, transcendent or immanent, imperishable or perishable, immortality or death—everything is within this tremendous completeness of God the Absolute, the Almighty.

Amrtam caiva mrtyus ca sad asac caham arjuna : -

Even existence and non-existence are comprehended within God.

The supremacy of the divine ideal is described in the magnificent, poetic images of these slokam-s.

It is hard for the human mind to understand how death, non-existence, negativity, darkness and the powers that we usually consider as belonging to the phenomenal world can be attributed to the Absolute.

What we call non-existence is also comprehended there.

What we call ugly, unholy and impure—even that is comprehended within the great love that God-being itself is.

The great un-understandable mercy, compassion and love which are imbedded in the existence of God takes within its fold even that what we reject as undivine and unholy.

Swami Krishnananda
To be continued  ....


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