Beginners' Questions

[imranhasan 0]

Is there a place on this forum where one can post questions of a beginner? I have many honest and academic questions regarding Hinduism. Can I ask them here?

 

If I can, I hope to get a response to my first question, which is: What is the concept of God in Hinduism? Do Hindus believe in more Gods than one?

 

I would greatly appreciate an answer and guidelines.

[Guest guest]

http://www.audarya-fellowship.com/showflat/cat/hinduism1/26295/0/collapsed/5/o/1

[yasodanandana 0]

"What is the concept of God in Hinduism? "

 

god is basically 3 things..

 

bhagavan... the supreme PERSONALITY

paramatma... one manifestation of god who follow everyone of us in all oure existence(s)

brahman... the infinite and undifferentiated divine energy

 

now there's the subject on what aspect is the most elevated... and if the other aspects are subordinate or they do not exista at all..

 

for example i, as a gaudya vasihnava (ok... i am trying!!) firmly believe that the Supreme Person is the ultimate source of the other aspects of god because the ultimate truth has to be more complete that the partial ones

 

so god is one (with many forms and an immense entourage... the devas), he expands in a form who lives at our side and guides us if we recognise and accept him...then the effulgence of god, bhagavan sri krsna, is an energy that pervades every atom of the universe

 

 

[theist 1]

hinduism is a very broad term. More specifically many here are monotheists believing in only one Supreme God who is ultimately personal.

 

There are within the universe certain heads of different depts. like water dept, and light dept. etc. but there is no need to worship them separately.

[Gauracandra 1]

I'm with Theist that Hinduism is very broad. It can be monotheistic, polytheistic, or atheistic. So its a bit hard to define. For instance, Vaisnavas are monotheistic. There are other gods (lowercase g) that are material and temporary, while God is spiritual and eternal.

[imranhasan 0]

Greetings and Peace, Guest

 

Thank you very much for providing the link in response to my question. I have read it and will read it again to get more understanding. However, one point needs some clarification before I can move on. Can you please help me find the answer.

 

In his opening paragraph in the article, Indas writes:

 

There can never be the existence of two supremes, as they would mutually contradict each other's supremacy.

This, to my understanding, implies that Hinduism ascribes to One God only. Am I right?

 

However, further explaining the concept, Indas writes:

First understand the system of control, and then everything will become clear. The Vedic texts describe 330 million devatas, or universal controllers, but we should not confuse these beings with God. God is beyond the purview of the material universe. The devatas are controllers of various aspects of nature within the material realm.

 

I am a little confused with this clarification. Apparently, it means that the material world is controlled by what you have termed as 'devatas'. Am I right?

 

My questions are:

 

1- Are the devatas subordinate to God in controlling the material world. That is, do the devatas control the material world according to the directives of God?

 

2- Do the devatas control the material world on their own, independent of God?

 

I greatly appreciate your help.

[Guest guest]

"Are the devatas subordinate to God in controlling the material world. That is, do the devatas control the material world according to the directives of God?"

 

yes

[imranhasan 0]

Greetings & Peace, yasodanandana

 

What I understand from your response is that there are three aspects of the concept of God. Can we call them three different attributes of the person of God? Or do they, on the contrary, become three separate persons?

 

Appreciate your help.

[imranhasan 0]

Greetings & Peace, Theist

 

Thank you for a very precise and clear answer. One question, however, may kindly be addressed. You write:

 

There are within the universe certain heads of different depts. like water dept, and light dept. etc. but there is no need to worship them separately.

 

Does this mean that you consider it appropriate that even though there may be heads appointed for different departments, yet because these heads only implement the decisions of the Chief Executive, therefore we strive to 'win the goodwill' (or worship) the chief executive (or the One God) only?

 

When you say that 'there is no need to worship them separately', does it imply 'one MAY worship them separately' or that 'one SHOULD NOT worship them separately'?

 

Thank you.

[yasodanandana 0]

hare krishna IMRANSAhAN

 

they are three attributes of the person of god, they can act (and they do act) simultaneously, but the source (adi purusham) is BHaGAVAN SRI KRISHNA (the supreme person)

[yasodanandana 0]

"When you say that 'there is no need to worship them separately', does it imply 'one MAY worship them separately' or that 'one SHOULD NOT worship them separately'?"

 

you will excuse me if i give my opinion :

 

it is almost useless to worship devas separately from god, He's the only source of their power so better to worship him.

In this way, the devas , who are devotees and servants of the lord, are more happy and pleased

 

[imranhasan 0]

Greetings & peace, my friend

 

You write:

 

"it is almost useless to worship devas separately from god"

 

Then you write:

 

"He's the only source of their power so better to worship him."

 

Please excuse my being so naive, but can you please elaborate on 'almost useless'. Do you mean 'useless'?

 

Secondly, should I interpret your statement to imply that you hold it incorrect to worship devas separately?

 

Thirdly, does this mean that worshipping devas with God (not separately) is correct?

 

Fourthly, do you consider it, at least, permissible - even if useless and even if you consider it 'better' to worship Him - to worship anyone besides God?

 

You write:

 

"In this way, the devas , who are devotees and servants of the lord, are more happy and pleased"

 

Why is it considered important to please and to win the happiness of the devas?

 

I truly appreciate your kind attention and hope to continue to benefit from it.

 

Fond regards.

[yasodanandana 0]

"Please excuse my being so naive, but can you please elaborate on 'almost useless'. Do you mean 'useless'"

-if i want to obtain some advantage from the government, the best thing is to please the president or the king... not some inferiors like a policemen, a minister, a colonnel or so

 

the other reason is that devas are currently worshipped to obtain material advantages.. and they are useless because anything you can have in this life (money, beauty, health) is taken away by the death

 

and it is also incorrect.. because devas are devotees of the lord and they prefer if you became a devotee too, not to remain in a material concept of the religion, they are detached and they accept prayers and offerings only because this service is given to them by sri krsnha

 

and the only system to cure ourselves from the "death" disease is developing love for bhagavan sri krsna.. who is the supreme personality of godhead

----

"Thirdly, does this mean that worshipping devas with God (not separately) is correct?"

 

if we worship god.. every deva is also worshipped because they are his expansions

 

if we ask to shiva or laksmi to help us to love krsna there's nothing bad... the gopis worship katyayani(durga) to have krsna as husband.. vyasadeva asks the help of ganesh to write mahabarata and to serve krsna in this way

-----

"Why is it considered important to please and to win the happiness of the devas?"

- a devotee is dear to everyone (dhira adhira janat pryau.. dear to the saint and sinful) .. and pleasing krsna is automatically to please everyone like when we give water to the roots of a plant... leafs, trunk and branches are automatically benefitted

 

so.. pleasing devas and all the creatures it is not our main goal, but it is a sub-product of our devotion to krsna, and it is the sign that we are perfectly in harmony with the lord's will

[Gauracandra 1]

The devas are living entities. As such, if we believe we have free will, then they too can have the free will to not obey God's desires. In that sense, you can have powerful Devas who are controllers of various levels, who do not conform to the will of God. Thats how I see it.

[imranhasan 0]

Respectfully, your stipulation has pushed us a little back. I had asked earlier:

 

"Are the devatas subordinate to God in controlling the material world. That is, do the devatas control the material world according to the directives of God?"

 

To this, 'Guest' replied 'yes' and Yasodananda did not refute Guest, which apparently means that he agreed with him. Now you write:

 

"you can have powerful Devas who are controllers of various levels, who do not conform to the will of God."

 

Please let me know if there is a difference of opinion among the Hindus in this regards.

 

[yasodanandana 0]

maybe i can say that there's no difference in opinions... gaurachandra perhaps is thinking about a few cases where some devas hase become proud and engage sri krsna in some lila..

 

most famous is the govardhana pastime, where indra does not recognize krsna as the supreme lord and the lila when brahma kidnap the cowherd friends of sri krsna to test his supremacy

(from bhagavata purana or krsna book by bhaktivedanta swami prabhupada)

 

but these are little exceptions... the krsna+devas system works wery well .. and well syncronized !!

[imranhasan 0]

Greetings & peace, my friend

 

You write:

 

"devas are currently worshipped to obtain material advantages.. "

 

If, for the time being, we just put aside the concept of whether or not material benefits are, in fact, useless or not, I would like to know whether the devas can grant any material benefits against the will of God or not? Can God grant any material advantages?

 

You write:

 

"if we ask to shiva or laksmi to help us to love krsna there's nothing bad... "

 

What is the use of asking anyone for help? Do we believe in a God who cannot help us on his own?

 

You write:

 

"so.. pleasing devas and all the creatures it is not our main goal, but it is a sub-product of our devotion to krsna"

 

"it is not our main goal", you say. But is it even a subsidiary or a non-main goal?

 

If it is a sub-product of our devotion to 'krsna', they would I be correct to perceive that 'pleasing devas' is not even a subsidiary goal, as it would automatically be achieved, if we succeed in pleasing God?

 

Thank you for bearing with my questions. I greatly appreciate it.

[imranhasan 0]

Greetings & Peace, my friend

 

I must confess that I am not aware of the apparent epics that you have referred to. Please accept my apologies for that.

 

However, you write:

 

"but these are little exceptions... the krsna+devas system works wery well .. and well syncronized !!"

 

Are we saying - even if only as a theoretical possibility - that the 'devas' can go against God? Does this mean that - even if temporarily - God can lose control over the devas as well as over what they control?

[yasodanandana 0]

" I would like to know whether the devas can grant any material benefits against the will of God or not?"

-you derive the power to walk , to speak, to eat, to do anything. from god.. you can use these powers with your free will.. also to abandone the spiritual world and live in this planet full of miseries, like me and you are doing now

 

potentially a deva, being a free individual exactly like you and me, he can go against god, and he can continue to use his power.... but deva means good, sattvik, saint, honest...... so a case like that (like indra in govardhana lila) has to be taken as an exception.. god is very good in choosing his entourage

 

"Can God grant any material advantages?"

-yes.. he can, directly or indirectly (through devas)... but sometimes, when a devotees is very close to be completely surrendered, he gives disadvantages or disgraces to accelerate and deepen his devotion (the devotee remining alone, desperate and poor, take krsna as his only shelter.. and WIN!!). For this reason, in any religion, god is almost never choosen by the people to ask for material graces, they choose, saints, angels, devas, mother mary, spirits... because god is not easily bribed, god gives directly advantages only if they are good for our spiritual progress

 

 

"What is the use of asking anyone for help? Do we believe in a God who cannot help us on his own?"

-in the spiritual environment there's no enviousness, spiritual world is made of variety and love, it is not strange if i like a girl and i ask to her friend if he introduces me to her..

In this world "indirect" means bad... in spiritual world it increases the bliss, the devotees like to be called "servants, of the servants, of the servants of krishna".. ,, the spiritual master is also a deva.. or gurudeva.. we are very happy to love and serve krsna through him

 

""it is not our main goal", you say. But is it even a subsidiary or a non-main goal?"

-yes.... if i love the mother of my wife, my wife is automatically pleased.. but it is surely possible to "bypass" this stage and love only the wife directly.. but spiritual world is very various and full of loving exchanges, it is very difficult to configure one devotee who like krsna but hate jesus or is indifferent to shiva and does not homage buddah or ganesh when he sees them

 

" it would automatically be achieved, if we succeed in pleasing God?"

-yes... god is the root of the creation... if we water the root all the tree receives the water

 

"I must confess that I am not aware of the apparent epics that you have referred to. Please accept my apologies for that."

-if you live near a harekrsna/iskcon temple or you can buy by mail.. please buy KRSNA BOOK by BhaktivedantaSwamiSrilaPrabhupada, in this way you will understand all the spiritual subjects and, of course, the relationship between god and his entourage, offices, agency etc.

 

"Are we saying - even if only as a theoretical possibility - that the 'devas' can go against God?"

-yes.. a soldier can join the opposite army... but it is an exception, and in the cases i know, this madness is limited in time because krsna acts mercifully to help who make the mistake

 

"Does this mean that - even if temporarily - God can lose control over the devas as well as over what they control? "

- no.. god is the supreme controller...... these events are possible because we are free, free also to make mistakes.. and god is very nice and able to use this "rebellions" to instruct the "rebels" and the humanity on spiritual subjects and to please the devotees with new and amazing pastimes

 

this is the key.... all of these things between god and some "rebellious" devas are most blessed because they generate the sweetest pastimes of srikrishna and devotees.. we can say also that everything is organized by sri krsna to teach spiritual concepts to us

 

 

 

[imranhasan 0]

My dear friend, Yasodanandana, God bless you and further augment your wisdom

 

First of all, please do tell me what does the phrase "Hare Krsna" mean. I have heard it a lot, but, unfortunately, am not aware of what it implies. (Please excuse this smal diversion from our topic).

 

There is a small confusion in my mind, probably becasue of the examples that you have given. I would request you to clarify this point.

 

a) What does worship mean in your mind?

b) Is worship synonymous with love, respect or paying homage?

c) In my mind, we can love someone, respect someone, pay homage to someone and yet all this does not necessarily mean that we worship that someone. Do you comply with my stance? If not, please elaborate.

 

Fond regards and gratitude.

[yasodanandana 0]

"please do tell me what does the phrase "Hare Krsna" mean."

-god has infinite names.. KRISHNA means The All Attractive..Hare means God as Loving Energy..

Being God absolute, his names are also absolute..i.e. they are exactly coincident with god and all his potences, so, chanting KRISHNA is exactly to be at the presence of KriSHNA.. this is the purpose to greet with hare krishna and to meditate on this and other authentic god's names

.....

a) What does worship mean in your mind?

-worship has a technical meaning and an informal one: technically worship means to act with cerimonies and rituals in the temple to please a deity, a saint or so

In a more intimate acception, worship means to adore with love, to think constantly of.., to meditate, to act for krishna and for spreading his message (that of course includes ritual worship)

 

b) Is worship synonymous with love, respect or paying homage?

(yes.. all three.. but love contains everything)

 

c) In my mind, we can love someone, respect someone, pay homage to someone and yet all this does not necessarily mean that we worship that someone. Do you comply with my stance? If not, please elaborate.

(pay homages and love means that i want to do anything to please the homaged and the loved subject.. so we know that it is possible to have all the relationships with krishna, informal, like a friend, a lover, a husband, a son etc... or formal ones.. as the supreme god, the controller, the inhabitant of the temple etc..

 

a neophite cannot think to have a close informal relaitionship with a person, krsna, that he still does not really knows.. the advanced who loves krishna does the formal worship out of love and to teach it to neophites.

There's no discrepance.. worship, homage and love.... if we sincerely do these things to krishna... everything is love for Him

 

 

[imranhasan 0]

We can love, respect and pay homage to our country, yet not necessarily, worship it. I can love a woman, yet not worship (in the literal sense, that is) her. I can respect my parents, yet do not worship them. I pay homage to martyrs in the way of humanity, yet not worship them. Do you think it is ultimately our concept regarding the object of worship that renders one act 'worship' and a similar act 'not worship'?

 

Barring any rituals, I always felt that worship actually implies to completely humble oneself in front of a being as a show of extreme love, extreme fear, extreme reverence and extreme hope, while we hold that being to be all-powerful, all-knowing, all-controlling (and all the other necessary attributes) and also when we hold that being as having the capability of acting beyond the scope of the ordinary cause and effect laws.

 

Would you agree with this point. Please make all the amendments to my statement that you may consider necessary.

 

Thank you..

 

Hare Krishna... /images/graemlins/smile.gif

[Guest guest]

"Do you think it is ultimately our concept regarding the object of worship that renders one act 'worship' and a similar act 'not worship'?"

 

-yes... right...

 

"I always felt that worship actually implies to completely humble oneself in front of a being as a show of extreme love, extreme fear, extreme reverence and extreme hope, while we hold that being to be all-powerful, all-knowing, all-controlling (and all the other necessary attributes) and also when we hold that being as having the capability of acting beyond the scope of the ordinary cause and effect laws."

-right... i do not find anything wrong... this message has basically all the variety of the "krsna worship" inside

 

of course LOVE for KRISHNA being the most complete way to adore and homage him.. contains everything

 

 

----yasodanandanadasa

[gHari 0]

Imranhasan,

 

While an academic interest will be akin to licking the outside of a honey bottle, still for your pleasure, here is something official.

 

In the following excerpt of a conversation known as the Bhagavad-gita (Song of God), God gives a glimpse into His inconceivable nature to His friend and devotee, Arjuna:<blockquote>

The Supreme Lord said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most secret wisdom, knowing which you shall be relieved of the miseries of material existence.

 

This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.

 

Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world.

 

By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.

 

And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities, and although I am everywhere, still My Self is the very source of creation.

 

As the mighty wind, blowing everywhere, always rests in ethereal space, know that in the same manner all beings rest in Me.

 

O son of Kunti, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency I again create.

 

The whole cosmic order is under Me. By My will it is manifested again and again, and by My will it is annihilated at the end.

 

O Dhananjaya, all this work cannot bind Me. I am ever detached, seated as though neutral.

 

This material nature is working under My direction, O son of Kunti, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again.

 

Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.

 

Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated.

 

O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

 

Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.

 

Others, who are engaged in the cultivation of knowledge, worship the Supreme Lord as the one without a second, diverse in many, and in the universal form.

 

But it is I who am the ritual, I the sacrifice, the offering to the ancestors, the healing herb, the transcendental chant. I am the butter and the fire and the offering.

 

I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable om. I am also the Rg, the Sama, and the Yajur [Vedas].

 

I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend. I am the creation and the annihilation, the basis of everything, the resting place and the eternal seed.

 

O Arjuna, I control heat, the rain and the drought. I am immortality, and I am also death personified. Both being and nonbeing are in Me.

 

Those who study the Vedas and drink the soma juice, seeking the heavenly planets, worship Me indirectly. They take birth on the planet of Indra, where they enjoy godly delights.

 

When they have thus enjoyed heavenly sense pleasure, they return to this mortal planet again. Thus, through the Vedic principles, they achieve only flickering happiness.

 

But those who worship Me with devotion, meditating on My transcendental form--to them I carry what they lack and preserve what they have.

 

Whatever a man may sacrifice to other gods, O son of Kunti, is really meant for Me alone, but it is offered without true understanding.

 

I am the only enjoyer and the only object of sacrifice. Those who do not recognize My true transcendental nature fall down.

 

Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.

 

If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.

 

O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me.

 

In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me.

 

I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

 

Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated.

 

He quickly becomes righteous and attains lasting peace. O son of Kunti, declare it boldly that My devotee never perishes.

 

O son of Prtha, those who take shelter in Me, though they be of lower birth--women, vaisyas [merchants], as well as sudras [workers]--can approach the supreme destination.

 

How much greater then are the brahmanas, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me.

 

Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me.

 

 

The Supreme Lord said: My dear friend, mighty-armed Arjuna, listen again to My supreme word, which I shall impart to you for your benefit and which will give you great joy.

 

Neither the hosts of demigods nor the great sages know My origin, for, in every respect, I am the source of the demigods and the sages.

 

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds--he, undeluded among men, is freed from all sins.

 

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self-control and calmness, pleasure and pain, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by Me alone.

 

The seven great sages and before them the four other great sages and the Manus [progenitors of mankind] are born out of My mind, and all creatures in these planets descend from them.

 

He who knows in truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.

 

I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts.

 

The thoughts of My pure devotees dwell in Me, their lives are surrendered to Me, and they derive great satisfaction and bliss enlightening one another and conversing about Me.

 

To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.

 

Out of compassion for them, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

 

Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me.

 

O Krsna, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality.

 

Indeed, You alone know Yourself by Your own potencies, O origin of all, Lord of all beings, God of gods, O Supreme Person, Lord of the universe!

 

Please tell me in detail of Your divine powers by which You pervade all these worlds and abide in them.

 

How should I meditate on You? In what various forms are You to be contemplated, O Blessed Lord?

 

Tell me again in detail, O Janardana [Krsna], of Your mighty potencies and glories, for I never tire of hearing Your ambrosial words.

 

The Blessed Lord said: Yes, I will tell you of My splendorous manifestations, but only of those which are prominent, O Arjuna, for My opulence is limitless.

 

I am the Self, O Gudakesa, seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.

 

Of the Adityas I am Visnu, of lights I am the radiant sun, I am Marici of the Maruts, and among the stars I am the moon.

 

Of the Vedas I am the Sama-veda; of the demigods I am Indra; of the senses I am the mind, and in living beings I am the living force [knowledge].

 

Of all the Rudras I am Lord Siva; of the Yaksas and Raksasas I am the Lord of wealth [Kuvera]; of the Vasus I am fire [Agni], and of mountains I am Meru.

 

Of priests, O Arjuna, know Me to be the chief, Brhaspati, the lord of devotion. Of generals I am Skanda, the lord of war; and of bodies of water I am the ocean.

 

Of the great sages I am Bhrgu; of vibrations I am the transcendental om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

 

Of all trees I am the holy fig tree, and among sages and demigods I am Narada. Of the singers of the gods [Gandharvas] I am Citraratha, and among perfected beings I am the sage Kapila.

 

Of horses know Me to be Uccaihsrava, who rose out of the ocean, born of the elixir of immortality; of lordly elephants I am Airavata, and among men I am the monarch.

 

Of weapons I am the thunderbolt; among cows I am the surabhi, givers of abundant milk. Of procreators I am Kandarpa, the god of love, and of serpents I am Vasuki, the chief.

 

Of the celestial Naga snakes I am Ananta; of the aquatic deities I am Varuna. Of departed ancestors I am Aryama, and among the dispensers of law I am Yama, lord of death.

 

Among the Daitya demons I am the devoted Prahlada; among subduers I am time; among the beasts I am the lion, and among birds I am Garuda, the feathered carrier of Visnu.

 

Of purifiers I am the wind; of the wielders of weapons I am Rama; of fishes I am the shark, and of flowing rivers I am the Ganges.

 

Of all creations I am the beginning and the end and also the middle, O Arjuna. Of all sciences I am the spiritual science of the self, and among logicians I am the conclusive truth.

 

Of letters I am the letter A, and among compounds I am the dual word. I am also inexhaustible time, and of creators I am Brahma, whose manifold faces turn everywhere.

 

I am all-devouring death, and I am the generator of all things yet to be. Among women I am fame, fortune, speech, memory, intelligence, faithfulness and patience.

 

Of hymns I am the Brhat-sama sung to the Lord Indra, and of poetry I am the Gayatri verse, sung daily by Brahmanas. Of months I am November and December, and of seasons I am flower-bearing spring.

 

I am also the gambling of cheats, and of the splendid I am the splendor. I am victory, I am adventure, and I am the strength of the strong.

 

Of the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the sages I am Vyasa, and among great thinkers I am Usana.

 

Among punishments I am the rod of chastisement, and of those who seek victory, I am morality. Of secret things I am silence, and of the wise I am wisdom.

 

Furthermore, O Arjuna, I am the generating seed of all existences. There is no being--moving or unmoving--that can exist without Me.

 

O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.

 

Know that all beautiful, glorious, and mighty creations spring from but a spark of My splendor.

 

But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.

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