sarvagatamirdum ātmaṃ
nirvikṛtaṃ sarvaśaktam adu niṣkarmam ।
nirvairaṃ sarvasamaṃ
nirvṛtidaṃ patrasumajalārpakariṃgam ॥
The ātmā, though all-pervading,
is immutable, and though omnipotent, is actionless.
It is without a rival, and is the same everywhere.
It yields supreme bliss to even those offering a leaf, a flower or water.
During dhyāna, it is not syllables that are important, neither are sound or meaning. Feeling is paramount. The syllable is a means to bring the right feeling to the mind. Mūrtis and pictures of deities, worship with incense sticks and lamps are also the means to bring to mind the emotion associated with the divine. Therefore, the mind should be made to focus on the meaning of the syllable — the feeling associated with the icon. This is dhyāna-yoga.
Brahmavadeṃ jīvavadeṃ ।
Karmavadeṃ bhautadaivayajñaṃgaḻadeṃ ॥
Gamyavadeṃ dhyeyamadeṃ ।
Samyagbodhanéyanintu pārthaṃ beḍal ॥
What is Brahma? What is the jīva?
What is karma? What are the bhauta, daiva and yajñas?
What should the destination be? What should the goal be?
Asked thus Pārtha, for guidance full.
Why does this discernment of thought not exist normally in people? Bhagavān answers:
māyāyā’pahṛtajñānāḥ
Māyā has taken away the discerning ability of people.
From the perspective of the visible world, the invisible and divisionless part of the universe, Supreme Brahman is known as Īśvara or Parameśvara. When the pure, formless, and actionless Brahman assumes the position of the universal controller, it is known as Parameśvara. There are no differences such as the ruler and ruled in the transcendental state of Brahman. When that consciousness exists as part of the world and is seen as the ruler of the universe, it is known as Īśvara.
Whatever is essential and uniquely great in this world is to be understood as a salient mark of Brahma’s power. Whatever quality endows a thing with usefulness and value belongs to the power of Brahma.
It looks as though this principle appealed to Arjuna’s mind, in the course of teaching of the true nature of the ātmā. However, he still had doubts regarding the practice.
cancalaṃ hi manaḥ kṛṣṇa pramāthi balavad-dṛḍham।
tasyāhaṃ nigrahaṃ manye vāyor-iva suduṣkaram॥ BG 6.34
jñānārhaté saṃnyāsādé
saṃnyasipudu karmaphalavano karmavano|
enaṃ karmadoḷillaṃ
tānénuvudu seré karmadóḷagadu kaluṣaṃ||
Saṃnyāsa makes one fit for knowledge
What should we give up, karma or its fruit?
Karma itself is pure, faultless.
It only becomes impure by the feeling of ‘I’.
svāntada śodhanéyappudu
santatakarmātta lokasaṃparkagaḷim|
antantaśśodhitadai-
kāntada dṛṣṭiyiné pūrṇatattvaṃ doréguṃ||