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Chapter 9
Appendix:—As from the view point of discipline of lmowledge 'modes are acting on the modes' (Gita 3/28), similarly from the view-point of a devotee, only God's objects are being offered to God. As a person worships the Ganges with Ganges-water, worships the sun with a lamp, worships the earth with flowers, similarly God is being worshipped by God's objects. The fact is that He Who is worshipped is God, the material for worship is also God, the act of worship is also God and the worshipper is also God.
The worldly seed is produced by fanning but the unworldly seed in the form of God, is not a born one (produced), therefore the Lord in the seventh chapter declares Himself to be the eternal seed—'bijam mam sarvabhatanadt viddhi partha sanatanam' (7/10). Here the Lord declares that He is the imperishable seed—'bijamavyayam'. The reason is that the worldly seed perishes, when the plant sprouts up, but the unworldly seed in the form of God by producing infinite universes, remains the same, there is not the least modification in the seed. It means that God exists at the beginning of the entire creation and also exists at the end of it. The entity which exists at the beginning and at the end also exists in the mid-state—this is the principle. As several earthen wares are made of clay, remain in clay and at last merge into clay, similarly all the seeds of the entire universe are born of God, abide in God and at last merge into God (Gita 10/39). It means that the worldly seed perishes when it sprouts up but the imperishable seed in the form of God ever remains the same at the beginning, in the middle and at the end. Therefore at present only God manifests Himself as the world. There is nothing else besides Him.
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