Gita 9.4 - 9.5

BG 9.4-9.5 --> All this universe is pervaded by Me in my unmanifest form. All beings abide in Me, but I do not abide in them. Nor does the whole creation vest in Me, look at my divine Yoga (power). Being the creator and sustainer of beings, I, do not in reality, dwell in them.

Here is explanation of BG 9.4 - 9.5:

"maya tatamidam ... ayaktamurtina" - The Lord's manifest form (Sakara) is that which is perceived by mind, intellect and senses and His unmanifest form (Nirakara) is that, which is not known by mind, intellect and senses.  Here, the Lord by the term "maya (by Me)", has explained His manifest form, while by "avayktamurtina", His unmanifest form. It means that He exists, in both the forms. The Lord, here wants to express the forms in entirety. The difference in His forms, is according to the sects and creeds. In fact, He is the same, though He is called by different names and attributes.

In the Gita, wherever there is description of the real and the unreal, for the real (soul) it is mentioned "By which all this is pervaded" (BG 2.17) because, being a portion of the Lord, like Him, pervades everything. Where, there is description of worship, of the Lord endowed with attributes and formless, there it is mentioned as "By whom all is pervaded" (BG 18.22). Where, there is description of worship, of the Lord through performance of duty, there also, it is mentioned, "By whom all this is pervaded" (BG 18.46). For making synchronous adjustment with these statements, He declared, "All this universe is pervaded by Me".

"matsthani sarvabhutani" - All beings abide in Me i.e. all this universe in the form of higher and lower nature, abide in Me because all emanate, from Me, abide in Me, and also merge in Me.

"na caham tesvavasthitah" - Now, the Lord, makes a contradictory statement, by saying that, He does not abide in them. The reason is, that if He had abode in them, with their decay and death, He would also have decayed and died. But this is not so, because the worldly bodies and things are kaleidoscopic and perishable, while in Him, there is not even the slightest modification. He remains detached, from them, established, in His own Self. When He declares, that He abides in them, He means that they seem to exist, because of His existence.

"Na ca matshani bhutani" - He again declares, that the beings do not dwell, in Him. The reason is that if the beings had dwelt in Him, like Him they would not have undergone any change in them, and they would not have perished. It proves that they do not dwell in Him.

Now, the contradictory statements are further explained, by means of an illustration. The Lord, abides in the world and the world abides in the Lord; the Lord does not abide in the word and the world does not abide in the Lord. Waves, are in the wafer and water is in the waves, but waves have no existence of their own, beside water. Similarly, the world has no existence of its own, beside the Lord because like waves, the world (beings) emanates, from the Lord, dwells in Him and merges in Him. Thus, the Lord abides in the world, and the world abides in the Lord.

But if we do not accept the independent existence of waves, because they have no existence, besides water, there is neither water in the waves, nor waves in water, there remains only water, which appears as waves. Similarly, neither God abides in the world, nor does the world abide in God; the world has no existence of its own, besides the Lord. "All this is God" (BG 7.19).

All the earthenware vessels, are of nothing, besides clay. So, there is clay in these and they are in the clay. But actually, it is not so. If there had been clay in earthenware vessels, with the destruction of the earthenware vessels, clay would have been destroyed. But it is not so. Similarly, if earthenware vessels, had been in clay, they would remain safe forever, like clay. But it is not so. This means that earthenware vessels are not in clay. In the same way,  neither God dwells in the world, nor does the world dwell in God. If God dwelt in the world, He would die with the death of the world. But He does not die. It means that He does not dwell in the world. He is established in the own self. Similarly if the world dwelt in God, the world would continue to exist with the existence of God, But as the world perishes, so the world does not dwell in God.

When a person, from a distance thinks of Ganges, and its bank Haridwara, he forms a image of the scene of devotees bathing etc., but actually these do not exist there. Similarly, the world, is a manifestation of the Lord's pursuit of mind. But when He renounces this pursuit of mind, there is no world, there is only God.

Thus, if we accept existence of the world, God dwells in the world and the world dwell in the God. But if we realize the reality, there is neither God in the world or world in the God, there is only God. This is the view of liberated souls and perfect devotees.

From Sadhak Sanjivini by Swami Ramsukh Das

Prayer

My dear Krishna,

I am only Yours.

I am  living only in Your house. 

Whatever I do, I do it for You.
Whatever I have is Yours.
I use Your things in Your children's service.

त्वमेव माता च पिता त्वमेव, त्वमेव बंधू च पिता त्वमेव

त्वमेव विद्या द्रविणं त्वमेव, त्वमेव सर्वं मम देव देव.

Tvameva Maata ca Pitaa tvameva
Tvameva Bandhusca sakha tvameva
Tvameva Vidyaa dravinam tvameva
Tvameva Sarvam mama devadeva 

My dear Bhagvan Krishna! You are my mother, father, brother, sister, friend, teacher, maintainer, protector and my dear Bhagavan. You are everything for me and I am completely dependent upon You. You are mine  and I am Yours! 
सिय राममय सब जग जानी करहु प्रणाम जोरी जुगपनी 

Siya Ram mai sab jag jaani; karahu pranaam jori jugpani 

My dear Bhagvan Ram! Seeing this world as Your form, I offer pranams with folded hands. You reside in my and everyone's heart. Please give me vision so that I can see You in every living entity and objects. With such equal vision, I will see good and bad people equally as they are all part of You. Please remove the faults of rivalry, jealousy and envy as I am supposed to see You in everyone. How can I be jealous or think bad of others if You are in them! Give me strength and ability to serve and help You in form of people around me.
Tvadiya vastu govindam tubhymeva samarpaye
त्वदीय वस्तु गोविंदं तुभ्यमेव समर्पये.

Whatever I do, I do it for You. I offer everything to You. Whatever things I have are actually Yours. I want to use Your things in Your service.
My dear Bhagvan Ram! I want to remember You all the time. May I never forget You! May I remember You all the time! Please help me remember You while I am doing my activities.
सर्वे भवंतु  सुखिनः सर्वे सन्तु निरामयाः

सर्वे भद्राणि पश्यन्तु माँ कश्चिद दुःख भाग्भवेत.
Sarve Bhavantu Sukhinah, Sarve Santu Niraamayaa.
Sarve Bhadraani Pashyantu, Maa kascchid Dukh bhaagbhevet 

May everyone be happy and healthy! May everyone see the truth and no one suffer! Please protect everyone and protect my family.

मोर सुधारों सो सब भान्ति, जासु कृपा नहीं कृपा अघाती.
More sudhaaro so san bhaanti jaasu kripa nahin kripa aghaati. 
My dear Bhagavan! Fix all kinds of faults in me and improve me. Your mercy never tires of giving mercy.
जहि पर कृपा करही जन जानी, कवि उर अजिर नाचावही  वाणी.
Jahi par kripa karahi jan jaani, kavi ur ajir nachavahi vaani.  
Goddess Saraswati dances on the tongue of those whom You mercifully see as Yours. That person who gets Your mercy gets all the knowledge. I am Yours. You are mine. Please give me Your mercy and accept me as Yours.
हरे राम हरे राम राम राम हरे हरे
हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे 
hare ram hare ram ram ram hare hare
hare krishna hare krishna krishna krishna hare hare

Final Instruction of Bhagvan Shri Krishna

Bhagavan Shri Krishna said: Dear Uddhav, now I shall describe you auspicious Bhagavat-dharma. By following this dharma with faith, the human beings  can easily conquer unconquerable death in form of this world. Uddhavji! My bhakta should do all his actions (karma) for Me and gradually practice to increase my remembrance or thoughts (स्मरण) about Me while doing those actions. Quickly his mind and citta ( चित्त reservoir of thoughts) will be offered to Me. The mind and self will become focussed on My dharma. He can live in the holy places where saintly people reside and follow the actions of those people who are my ananya bhakta. Ananya bhakta has truly realized this bhagavat dharma.


The sky has no limit and everything is contained within the sky. Similarly, sadhak with pure heart should see Me (Paramatma) residing in one's  own and everyone's heart. Oh pure hearted Uddhava! That sadhak is considered true knower of this dharma who takes shelter of this above vision of knowledge, sees Me in every living entity and objects, loves and respects everyone seeing them as My form and sees equally the compassionate and cruel, the wise and the fool, the one who serves the wise and the thief. In this way, when one continuously tries to see everyone as form of Bhagavan, then soon competition, enviousness, contempt, abusiveness, ego and other faults go away from his heart. Don't care for other's disregard and ridicule. "I am good and other's are bad" - give up this fault finding tendency. Offer pranams to dogs, fool, cow and donkey falling flat on the ground. (At least do it mentally in your mind). Until this consciousness of truly seeing Me in everyone is developed, worship Me by serving living entities by mind, speech and bodily actions. Uddhavaji! In his way when seeing Paramatma everywhere is practiced, then soon one is able to truly see  everything as Brahman (Paramatma or Me). When such vision is established, the doubts and confusions go away automatically and due to seeing Me everywhere, one give up vision of this world i.e. identification of self with this world. Of all the possible ways to attain Me, I consider this to be the best way of attaining Me  - see all living entities and objects as Me with mind, speech and bodily activities. Uddhavji! This is my Bhagavat dharma. When sadhak starts practicing this dharma, then no obstacle can affect the sadhak because this dharma is niskama (free from material motivation) and this is considered best by Me due to being nirguna (beyond external inert matter). While practicing this dharma, offer the obstacles and mistakes to Me. If fear and lamentation is experienced, then offer that feeling to Me. Offer crying, running and other seemingly useless activities to Me without any judgement. Due to them being offered to Me, they become Bhagavat dharma. The culmination of discrimination of those who discriminate between self and inert matter, cleverness of those who are clever is to attain Me, the imperishable and eternal tattva (substance or truth), using perishable body. This dharma is even difficult to realize even for devatas (heavenly beings). What to say of human beings! One who understands this dharma attains eternal moksha and attains Me.

Glorious position of those who chant the names of Hari

Gosvami Tulsidas says:

That mother is glorious (धन्य), that father is glorious and that son/daughter is glorious who worships Ram in whichever situation he is. May my body's skin be used to make shoes of the feet of such person who utters the name "Ram" by mistake. The bhakta (devotee) dog-eater  who worships Ram day and night is glorious. What is the use of the birth in high family if one does not chant the name of Hari. Tulsidasji says that the high position are like places of snankes for devotee. The low position are full of happiness if one can chant the name of Ram.

Krishna Krishna Everywhere

Bhakta sees his Lord present everywhere in this world and sees himself as servant. He works carefully in such a way that his all pervading Lord is not insulted or hurt. He sees people around him as an opportunity to serve his Lord.

सो अनन्य जाके असि मति न टरई हनुमंत.

में सेवक सचराचर रूप स्वामी भगवंत.

"That person is ananya bhakta who never deviates from this understanding - I am servant of all living entities in whom my master Bhagavan resides."  Bhagavan Sri Krisha is controller of the whole world and is present everywhere. Devotees sees Him everywhere and considers himself as servant of all living entities. His family is provided by Krishna to take care of them. His work is service to his employer. He is always there for the people around him. You may feel that it is difficult to practice this. You may feel overwhelmed by the fact that you have serve so many people. You need to start with practice of seeing Krishna in everyone. Imagine Krishna in those whom you see. Fill yourself with feeling of love and happiness towards them. Just desire good and happiness for people around you. As it is said:

सर्वे भवंत सुखिनः सर्वे सन्तु निरामयाः

सर्वे भद्राणि पश्यन्तु माँ कश्चिद दुःख भाग्भवेत.

"May all be happy! May all be healthy! May all see the truth! May no one get suffering!"

You need to fill your heart with above feeling. Just desire it. In Kali-yug, the desire is sufficient. When this desire becomes firm, you will automatically act with this understanding.

उमा जे राम चरण रत बिगत काम मद क्रोध.

निज प्रभुमय देखही देखहि जगत केही सन करही बिरोध.

The devotees, who love the lotus feet of Ram, see this world as representation of Ram. How can such people fight or hurt other living entities? Devotee desires peace and happiness around him instead of causing fights, arguments and envious feelings. You don't have to do much. Just desire and wish happiness for everyone. Just try to see your Lord in everyone. Pray everyday for everyone's happiness.That is real peace formula. This will surely take you to your ultimate goal of Krishna bhakti.

What is right action!

Krishna explains in Gita 4.17 that understanding what actions to perform and not to perform is mysterious. (गहना कर्मणो गतिः) It becomes more complicated as different actions may be right for different people in the same circumstances. Sometimes, even action is not important but our internal state of equanimity (समता), seeing self as part of Krishna, surrender to Krishna etc. Swami Ramsukhdas narrates very nice story about Sant Namadev. I find that story very helpful in this context. Sant Ramdev was on a pilgrimage and he stopped to eat roti (bread). He only had one dry roti and little ghee (clarified butter). As soon as he started to eat the only roti, a dog came and snatched the roti away. Sant Ramdev started to run behind the dog. Seeing him running, the dog even ran faster. Sant Ramdev screamed, "Take this ghee also. You won't like the dry roti". His attitude was of service towards dog as he saw his beloved Bhagavan in everyone. Soon, Vishnu appeared from the dog and gave him His darshan. This story tells us how to act. We should see Vishnu in everyone even animals and do actions with attitude of serving Vishnu residing in everyone. Whatever action we will perform with this attitude will be right action!

Here are some slokas to support this statement:

SB 11.29.19 - "Of all the ways (practices) to attain Me, I consider this to be best way ( practice) - seeing or accepting Me in all living entities and objects with mind, speech and body's activities." One who sees Krishna in everyone automatically acts to give happiness to everyone and thinks & acts for everyone's benefit.

SB 11.13.24 - Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me alone and nothing besides Me. All of you please understand this by a straightforward analysis of the facts.

After describing duties of varna-ashram dharma, Lord Krishna describes four duties which are common to all people. SB 11.17.21 - "Four varna and four ashram's have following dharma - one should not hurt anyone with mind, speech and body, one should stay firm on truth, one should not steal and one should do those actions which give happiness to all living entities and are beneficial to them." This is based on fact that Krishna is in everyone and therefore, we should act for happiness of everyone.

BG 9.22 states - "The devotee who constantly thinks of Krishna with ananya bhakti and who worships Him, to those I give what they lack and preserve what they have." Swami Ramsukhdas explains how to attain this state. He writes, "Whatever you see, hear and understand accept all those as svarup (part) of Bhagavan and whatever changes, actions or modifications happen in that svarup are all lilas (loving play) of Bhagavan. One who accepts this understanding with determination, he does not give importance to anything else than Bhagavan. He is always engaged in Bhagavan. Therefore, he is "ananya". Due to giving importance only to Bhagavan and having loving feeling towards Him, the remembrance (chintan) of Bhagavan automatically happens."

With my limited knowledge and understanding, seeing or accepting Krishna in everyone and therefore, acting for everyone's happiness seems to me basis for action in this world. We should start this with seeing Bhagavan in people around us (parents, wife, kids and friends) and acting for their happiness and later on, extending to more and more people.

Sanatan Dharma (Eternal religion)

Question. I think the definition of SIN changes with time. In some cases, whatever was SIN a century ago is not a SIN today.
Question. Is our dharma eternal? It does not change with time if it is eternal.

Many people use their incomplete knowledge and claim it to be correct as it is sanatana dharma. I see many groups of people fighting about dharma. This article discusses what is sanatan dharma?

SANATAN DHARMA

Literal meaning of sanatan dharma is dharma which is eternal. Dharma is used as analogous religion or good (pious) value system. Ultimately, dharma means our intrinsic nature. For example, dharma of fire is heat. Vyasdevji gives definition of dharma in the beginning of Srimad Bhagavatam. Gosvami Tulsidasji also writes with same understanding in the begining of RamCharitMahas. Here is description of sanatan dharma:

Our self is sat chid anand. It is eternal, full of knowledge and full of bliss.

"Gosvami Tulsidasji says, "chetan amala sahaj sukh rashi (consciousness, free of all impurities, and ever blissful). " Dharma is true nature of this eternal self. Therefore, dharma is eternal. But this sanatan dharma starts at the level of eternal self. We may go to different planet etc. Our self will remain whatever happens. The sat chid anand nature of self is independent of time, place and matter. BG 2.12 says, "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."

2) Even though the self is eternal, due to illusion it accepts itself as body. Vyasdevji says in SB 1.1.1 - By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. We are in illusion and seeing distorted reality as real. This illusion is also santana dharma as it is independent of time, place and circumstance.

3) SB 1.2.12 - Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma and Bhagavan. Vyasdevji describes Krishna as all pervading (Brahman). He resides in everyone's heart as Paramatma. He shows us His sagun form so that we can sing, hear and meditate on His lilas (pastimes or exploits) as Bhagavan. This Absolute aspect of Krishna is sanatan.

4) Krishna is the source of infinite universes. Vyasdevji describes Him as in SB 1.1.1 - Krishna is the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him.

5) Krishna in Gita and Vyasdevji in Srimad Bhagavatam reject relative dharma described in other literatures.

BG 2.42 -2.43 - Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

SB 1.1.2 - dharma projjhitah kaitavo

Bhagavatam also reject dharma which is done for fruitive actions.

In 1.1.2, Vyadevji describes 3 qualities of sanatan dharma or the true knowledge:

1. It distinguishes reality from illusion. Basically, it is at the level of eternal self and it brings those who are at the level of inert matter to the level of the eternal self.
2. It is for the welfare of all. Obviously, the best welfare for all of us is removal of illusion or ignorance.
3. It uproots the threefold miseries. Suffering or misery happen when we identify ourself with body. But when identification with matter is removed, then there is no suffering.

Now, I will describe some aspect of sanatan dharma which are generally true. But still, there are exceptions to it. From absolute perspective, inert matter cannot touch the eternal self. Therefore, dharma described in terms of body is relative. It is sanatan from the perspective of bringing us from illusion to knowledge. Ultimately, no external action takes away illusion. Our advancement towards eternity or Krishna is based on our internal consciousness (like equanimity, surrender etc). Actions are aid but ultimately, we need to realize the Truth and understand it.

SB 12.2.41 - What can a person who injures other living beings for the sake of his body know about his own self-interest, since his activities are simply leading him to hell?

SB 10.2.22 - A person who is very cruel is regarded as dead even while living, for while he is living or after his death, everyone condemns him. And after the death of a person in the bodily concept of life, he is undoubtedly transferred to the hell known as Andhatama.

Difference between relative and sanatan dharma is very nicely described by Sri Ram in Uttarkand of RamCharitManas:

Uttarkand (Doha 40 onwards) - There is no dharma (virtue or right action) like action for welfare of others. There is no other worse sin (wickedness) than inflicting suffering on others. I have declared to you, the verdict of all Vedas and Puranas and this is also known by men of wisdom. They who inflict pain on others even after attaining the human body have to suffer terrible pangs of birth and death. Due to illusion and self desires, they commit various sins and thereby ruin their prospects in the next world. As the God of death (Yamraj), I give them the fruit of their good and evil actions. Realizing this, those who are intelligent worship Me seeing this world as full of suffering. They don't get good or evil results of their actions as they take refuge in Me, the Lord of Devatas, men and sages. Listen, my brother, these numerous good qualities and bad qualities are product of maya. The greatest quality is that one should not see both of them. Seeing good or bad in this world is ignorance.

Many people use Vedic texts or even text from RamCharitManas to show good or evil. Ram clearly says that the ultimate good is that not to see this world as good or bad. From perspective of bhakti, this world is all good. From perspective of the eternal self, this world ceases to exist in current form. Bhakta sees Ram (all good) everywhere. This is sanatan dharma.

Showing good or bad which is product of maya as sanatan dharma is incorrect. What is born of maya is never eternal? So, how can product of maya or dharma born of maya be eternal or santana?