Thus, the Parabrahma is conducting the activities of the universe in three forms — prakṛti, jīva and Īśvara.
yāvatsaṃjāyate kiñcit sattvaṃ sthāvarajaṅgamam ॥
kṣetra-kṣetrajña-saṃyogāt (tad-viddhi bharatarṣabha) ॥BG 13.27
How is Brahma?
sarvataḥ pāṇipādaṃ tat sarvatokṣi-śiro-mukham ।
sarvataḥ śrutimalloke sarvam āvṛtya tiṣṭhati ॥BG 13.14
“Its limbs are everywhere, as are its eyes and heads. It ’sarvam āvṛtya tiṣṭhati’ — pervades everything”. Here, we are reminded of the line “sahasraśīrṣā puruṣaḥ” from the Puruṣasūkta and the eleventh chapter of the Gītā.
ekam-evādvayam-arūpaṃ brahmam-avyayam-akriyaṃ
svīkarisi nijabhogakèṃdu śarīra-vividha-sahasramaṃ ।
prākṛtāsvādyagaḻa madhuviṃ tannane tāṃ maretavol
lokajīvana-sīṃdhu-vīciyoḻ ātmadī ḍolotsavaṃ ॥
Brahma is the One, without a second, formless, changeless and without action
Takes, a myriad varied forms, for its own pleasure
Seems as if it is lost in worldly pleasantness
This is the surf-fest of the ātma in the waves of the ocean of worldly life.
Śrī Kanakadāsa, the great mystic, said this -
Ṣaḍurasadannakè nalidāḍuva jihvè । kaḍurucigoṃbuva ruciguṇa ninadayya ॥
(Yours is the tongue that enjoys food with six rasas;
yours is the nature that deeply relishes all tastes)
The beauty, the very essence of the things that are present in the universe, the senses that experience them, and their capability to discern and enjoy belong to Bhagavān.
ಭಾರತೀಯ ಪರಂಪರೆಯಲ್ಲಿ ಬ್ರಾಹ್ಮ-ಕ್ಷಾತ್ತ್ರಗಳ ಸಮಾಯೋಗಕ್ಕೆ ಬಹುಕಾಲದಿಂದ ಪ್ರಾಶಸ್ತ್ಯವಿದೆ. ವೇದಗಳಲ್ಲಿಯೇ ಇದರ ಮಹತ್ತ್ವದ ಪ್ರಸ್ತಾವವುಂಟು. ಇಲ್ಲಿ ಸೂಚಿತವಾದ ಬ್ರಾಹ್ಮ ಮತ್ತು ಕ್ಷಾತ್ತ್ರಗಳನ್ನು ಕೇವಲ ಹುಟ್ಟಿನಿಂದ ಬರುವ ಜಾತಿ ಅಥವಾ ವರ್ಣಗಳ ಚೌಕಟ್ಟಿನೊಳಗೆ ಪರಿಮಿತಗೊಳಿಸಿ ನೋಡುವುದು ಯುಕ್ತವಲ್ಲ. ಇವೆರಡೂ ಮೂಲತಃ ಸಮಾಜವನ್ನು ಮುನ್ನಡಸುವ ತತ್ತ್ವಗಳು. ಬ್ರಾಹ್ಮ-ಕ್ಷಾತ್ತ್ರಗಳು ವಿಶಾಲವಾದ ಸಮಾಜದ ಎಲ್ಲ ಸ್ತರಗಳಿಂದ, ಎಲ್ಲ ಸಮುದಾಯಗಳಿಂದ ಹೊಮ್ಮಿಬರಬಹುದಾದ ಉತ್ಕೃಷ್ಟತೆಯ ಸಂಕೇತಗಳು. ಆದುದರಿಂದಲೇ ಅಪ್ಪಟ ಬ್ರಾಹ್ಮ-ಕ್ಷಾತ್ತ್ರಗಳ ಸಂಖ್ಯೆ ಎಂದಿಗೂ ಕಡಮೆ. ಗಡಿಗೆಯ ಪ್ರಮಾಣದ ಹಾಲಿನಲ್ಲಿ ಅಡಗಿರಬಹುದಾದ ಗಜ್ಜುಗದ ಗಾತ್ರದ ಬೆಣ್ಣೆ ಅಥವಾ ತುಪ್ಪಕ್ಕೆ ಇದು ಸಂವಾದಿ. ಈ ವಿಚಾರವನ್ನು ಮತ್ತಷ್ಟು ವಿಶದವಾಗಿ ಮನಗಾಣಬಹುದು.
Well, then, is this path — performing one’s duties with the sole purpose of pleasing Bhagavān — an easy journey? Śrīkṛṣṇa himself was uncertain about it. Bhagavān is not in front of our eyes; dharma is not in front of our eyes either. Performing our duties only for the sake of Bhagavān or for dharma — single-minded devotion to our duty without even an iota of selfishness — is difficult.
dhyānābhyāsa-vaśīkṛtena manasā tannirguṇaṃ niṣkriyaṃ
jyotiḥ kiñcana yogino yadi paraṃ paśyanti paśyantu te ।
asmākaṃ tu tadeva locana-camatkārāya bhūyāc-ciraṃ
kālindī-pulinodare kimapi yan-nīlaṃ maho dhāvati ॥
dhyānāhbyāsadè tattvamaṃ hṛdayadoḻ tāṃ-ā nirākāramaṃ
kāṇalk-appoḍè kāṇge yogivarar-āṃ sāmānyar-èmmakṣig-ā ।
veṇu-svāna-sudhā-prasādi yamunā-kuñjodara-āmodi me-
ghānīla-dyuti nāṭyavāḍuge sadā nāṃ dhanyar-ā līleyiṃ ॥
|| Śrī Madhusūdana-sarasvatī ||
Śrī Kṛṣna was satisfied with this entreaty; Arjuna had been put on the path; his internal transformation was complete. Bhagavān felt certain that Arjuna was ready to perform the requisite deeds.
mā te vyathā mā ca vimūḍha-bhāvo
dṛṣṭvā rūpaṃ ghoram īdṛṃ mamedam |
vyapeta-bhīḥ prīta-manāḥ punas tvaṃ
tad eva me rūpam idaṃ prapaśya ||BG 11.49
Here, by “divine eyes” we do not need to imagine a pair of extra-physical eyes with their own eyeballs and eyelids. It is enough to think that Bhagavān endowed the eye with the ability to behold divine effulgence. This is what we have to understand - when we pray to Īśvara for a boon, we need to ask for the requisite strength to bear and control the blessing. Our desires know no limits and make us forget what is suitable and what is not. If Bhagavān gives us what we deserve, we’re dissatisfied.