(From the discourses of Pujya Sri Swamiji)

Compiled by Swami Datta Pada Renu

"Just as the mighty wind moving everywhere rests ever in space, even so, know that all beings exist in Me" (6-IX)

Here, the Lord gives a beautiful simile to explain the idea dealt with in the previous two verses. The wind exists in space and moves everywhere in the space. Yet, it is not the same as the space. It can not exist if there were no space. Yet, it is untouched by the space. Or, in other words, it does not have any contact with the space. Even if the wind carries good or foul smell, the space does not get affected by it. It even remains pure. In the same way, the Brahman ever remains pure as It is untouched and unconnected with anything of the world.

Although the space is unconnected with the wind it is the support of the wind. Similarly, although Brahman is unconnected with anything in the world, it is the support of the whole world and its objects. Therefore, the Lord says that all beings exist in Him as the wind ever exists in space.

"All beings, O Arjuna, go back to My nature at the end of a cycle, I send them forth again at the beginning of the next cycle." (7-IX)

The Lord’s creative activity takes place as an eternal cyclic process of Kalpas and Pralayas. The period when the beings are brought forth is called Kalpa and the period when the whole creation is withdrawn is called Pralaya. Just as waves rise and merge in the ocean, all beings come out of Lord’s Nature (Prakriti) and dissolve into it. But, it should be noted that nothing is destroyed at the time of dissolution. All living germs of life remain latent in the Lord’s Prakriti at the time of Pralaya, just as our souls remain latent in our deep-sleep state. At the beginning of a new cycle after the period of dissolution (Pralaya) is over, the Lord brings them out again.

"Resorting to My Nature again and again, I create this entire multitude of beings, powerless under the control of that nature." (8-IX)

The Lord is the controller of His Prakriti (primordial matter). Subduing His Prakriti, the Lord brings forth again and again the whole universe and the multitude of beings in it. All these beings are powerless and helpless under the influence of their own nature, i.e., their inborn tendencies. So they are dependent beings and not independent. As such they are born again and again under the force of their nature. They are helpless in this respect.
"Nor do these acts, O Dhananjaya, bind Me, who remain like one unconcerned and not attached to these acts." (9-IX)

Although the Lord with the help of His Prakriti brings forth the multitude of beings, in truth, He is actionless. All action is the doing of His Prakriti (primordial matter). In the presence of a magnet, iron bits start moving. But the magnet remains motionless and unaffected. In the same way, in the presence of the Lord, His Prakriti gets animated and brings forth the entire mass of the created Universe. He only stands as the witness of all the actions of His Praktiti. The Lord is the greatest magnet. He activates His Prakriti and makes individual souls come out and takes forms according to their tendencies.

Actions of Prakriti like those of creation and destruction can never affect the Lord. As such He remains like one unconcerned (Udasinavat) like some indifferent spectator and unattached (asaktam) to those actions. the sense of doership of any action is absent in the Lord. As such He is not attached to the results of actions. similarly, if a man also becomes free from the sense of doership and does not cling to the fruits of his actions, he is not bound by the reactions of his works. Otherwise, he also, like the silkworm will get bound by his works. This is the idea.

"Under My supervision, Nature (Prakriti) produces the movable and immovable world, and by reason of this, O son of Kunti, the world, and by reason of this, O son of Kunti, the world keeps on revolving." (10-IX)

The sun shining in the sky neither prompts anyone nor prevents anyone from doing any action – either good or wicked. Some people do good actions and some others do wicked actions. But the sun has nothing to do with their actions. The sun remains a mere spectator. Yet, the sun is the source of all actions, in the sense that it is in its light that all works of the world are carried on. In the same way, the Lord stirs up His Prakriti (Nature) which, as a result, brings forth the whole universe, movable and immovable. It is thus the wheel of the world revolves.

In other words, the Prakriti or the Primordial Matter is inert by nature. But the Lord is the life-principle and the presiding authority of His Prakriti. Being impelled by the Lord the inert Prakriti gets animated and produces the world with all its movable and immovable objects.
"Fools disregard Me, who have assumed a human body, not knowing My transcendental nature, as the great Lord of all beings." (11-IX)

Although the Lord is birthless, He incarnates from time to time in human form to teach and uplift human beings. He takes them to the path of righteousness and creates in them an awareness of their spiritual goal. But the deluded man disregards the Lord (the Supreme Self) who has taken a human form as no more than other mortals.