Self & Other-Than-Self – Bhagavad Gita, Ch 13, Vs 20-21

Self and Other-Than-Self

Self & Other-Than-Self, A World of Opposites

Know that both Nature and Spirit are beginningless. Know also that the modifications of the Field and the gunas arise from Nature. 

  • Nature – anything other than you that you can be conscious of, or perceive.
  • Spirit – the one who perceives
  • The Field – Nature, the body
  • Gunas – modes of Nature’s modifications: easy-going (sattva), excited (rajas) and fixed (tamas)

“Both Nature and Spirit are beginningless”

In verse 13 we learned that Brahman is the beginningless Absolute. Now Lord Krishna is going on to say that both Nature and Spirit are also beginningless and therefore Absolute.

  • Spirit, Purusha – You, a Divine Individual with a viewpoint
  • Nature, Prakriti – Other Divine Individuals that You view
  • Beginningless – Absolute
  • Absolute – Unlimited, unrestricted, unchanging, existing independently; Ultimate Reality

Purusha, a Divine Individual with a viewpoint, and Prakriti, a Divine Individual being viewed, are both beginningless and therefore Absolute. 

“The field and the gunas arise from Prakriti”

The Field can be understood as the entirety of the physical-material world, which comes about due to our taking other Divine Individuals to be something other that what they really are. But more specifically, the Field is the body, the result of mistakenly taking another Divine Individual as different than ourselves.Your Body is Your World

The physical-material world and other cosmic bodies are the macrocosm of the Field of which the body is the microcosm. Your body is your World.

Nature’s modifications, or changes, are called gunas. Nature as we know it, and its modifications (changes), are not beginningless, for anything that can change is by definition not Absolute, but Relative. So Nature is not beginningless, but what Nature really is — Prakriti, other Purushas — is beginningless and therefore Absolute.

Creation appears from Prakriti because Purusha sees Her as different than Himself. Though Prakriti is Absolute (She is another Purusha), Nature is Relative and has changes, modifications—gunas. This is why it is said that the world is an illusion (not what it seems).


The Sacred Syllable OMBeings have beginnings, Absolute God does not. The Sanskrit for ‘beginningless’ also means ‘without sound’. Creation is the effect of vibration, the basis of duality: OM, the sound of Creation, “The Word” — the product of vibration. In the Absolute there is no vibration, no sound. The experience of this is called nirbija samadhi, the highest state of samadhi in which the mind dissolves and becomes non-mind. It is a journey into the Absolute.


In verse 7, the modifications that take place within the Field (the body) were listed as “attraction and aversion, ease and dis-ease, the body as a whole, perception, and will.”  

It is said that Prakriti is the performer of cause and effect, and that the cause of happiness and unhappiness is Purusha experiencing it.  

Prakriti (f) is the agent and the source of cause and effect. Prakriti, who has been misperceived as Nature, is the object of Purusha’s (m) experience.

Neither Purusha nor Prakriti is an intentional designer of Creation. While Prakriti Herself is Absolute, nature is Relative. Creation comes forth from Prakriti as the result of Purusha’s having viewed Her as different than himself. This causes the apparent separation of himself from Prakriti, the Divine Other. The result of this is Creation.

Creation was not a result of some God’s intention, but the spontaneous result of us as Divine Individuals viewing other Divine Individuals as different than ourSelves. We are here in bodies for the purpose of correcting this error.

This error is the source of the idea that we were “born in sin” (sin, ‘error’). The body is the agent for rectifying this mistake. We are embodied for this purpose: to accept everyone as Divine Individuals who are the same as ourSelves.

Spirit (m) is the experiencer of happiness and unhappiness

The cause of happiness and unhappiness is Purusha (Spirit, You) experiencing Prakriti as cause and effect rather than what She really is: Other Purushas who are just like You.

Spirit, Purusha, is the experiencer of Nature, Prakriti, where everything, including happiness, has an opposite, and nothing is what it seems.

You, Spirit, are purusha experiencing this world as Nature and thinking that it is real. But “Nature” is prakriti misperceived, an illusion — it isn’t what it seems. How can you ever find lasting happiness where nothing is what it seems? If you’re lucky, you might find illusory happiness, but it would be subject to dissolution! So it dissolves, it ends, and you go looking to experience something else that will make you happy, but it will also be temporary. (The good news is that unhappiness also comes to the same end!)  

It is a merry-go-round and a trap. It is better to seek and surrender to Brahman, Absolute God, Absolute Truth, and get the real deal. Once you have experienced this directly, you will know that It is always there for you (because it is), and that you can not only reach it, but you can achieve Its eternal state of Absolute Goodness and Eternal Happiness

You get what you surrender to.

Think about that.

Namaste (I bow to the divine one you really are),
Durga Ma

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The Cosmic Form of Lord Krishna – Bhagavad Gita, Ch 11, Vs 5 – 6

Cosmic Form 14

The Power of God in You

Upon seeing the power of God in everything around you, it is only a short hop to realizing that God is also in you. 

Arjuna Sees the Cosmic Form of Lord Krishna

During this dialogue between Lord Krishna and his devotee and childhood friend, Arjuna, Lord Krishna shows him His Cosmic Form.

The Blessed Lord spoke:
Arjuna, behold the hundreds and thousands of My divine forms, of various and manifold kinds, and different and various colors.

Behold the Adityas, the Vasus, the Rudras, the Ashvins, the Maruts, and innumerable wonders never seen before. 

A form suggests the Relative Realm of Creation, not the Absolute and Highest of God from which it comes. What Lord Krishna is showing Arjuna (and us) is Himself in all that exists in the Relative Realm.

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These gods suggest some of the characteristics of God within you:

Adityas, unlimited. There is no limit to your potential.

Vasus, dwelling in all beings. You dwell in all beings.

Rudras, fear that drives away evil. The rudimentary fear within your body protects you from harm.

The Ashvin Twins, twin gods who are heavenly physicians. Your body is structured to heal itself.  

Maruts, storm gods residing in the North (the head) drive away evil (impurities, misplacements) within the mind and brain. (In meditation the Maruts are seen and experienced as thunder and lightening bolts in the crown of the head.)

The Ashvin Twins
The Ashvin Twins

These ‘gods’, some of whom are regarded as frightening, are aspects of God that dwell within us. We are mostly unaware of them, so their discovery in meditation can be surprising, even scary. But they are our allies, and perform their tasks for our benefit.

You can think of these gods as their functions, or you can think of them as actual entities. As westerners, we are probably more comfortable thinking of them as functions that are inherent within ourselves, but I think it is also important to know that these gods are members of our divine family: They are Divine Individuals who are everywhere (just like You), each acting in the capacity of a specific function within each us. Each of these functions is ruled by one of these gods. I realize that this idea is difficult to comprehend, but it is true none the less.

For a long time now, I have been having very disturbing experiences during my meditation. This began to concern me. After forty-plus years, one expects lovely samadhi experiences, not nightmares. These experiences had me worried and asking God to take these horrors away, but they only increased. While writing this post, I suddenly realized what had been going on, and I now thank God for dismissing my entreaty and upping the ante on this Divine Process.

We are all gods.
We are all everywhere always.
We act in various capacities within all beings.

We are all gods, and each of us rules some function in the Relative Realm of Creation, whether a person, a tree, the wind, an energy, or even such things as darkness and light. Each of us has been named by mystics who have experienced this truth at some time or other, in some place of another.

For this reason alone, it can surely be seen that our lives here are only a side effect of something much Greater, and that this Life we are living is something we are meant to use to know and understand Truth, and bring our human selves into sync with It. This is the purpose and ultimate destiny of all human beings. The more we move forward in this, the better the effects on all others, and hence ourselves as well. To ignore it is to produce the exact opposite effect of helping others.

The Net

Have you ever seen one of those 3D spider webs where hundreds of spiders have built their webs in such a way that all the webs are interconnected? This network of webs looks like one huge, multidimensional web, but there is a center in each individual web that each spider calls home.

When a thread in a single web is plucked, the vibrations are felt throughout the net by the other spiders. Those closest feel it the most. Those farthest away feel it least. In a similar way, the vibrations of what each of us does affects everyone else.

Of course this image is inadequate, but it works this way in nature, and gives us an idea of how each of us affects all other individuals. The only real difference is that there are no connecting lines, because each of us is everywhere always.

Namaste (I bow to the divine one you really are),
Durga Ma

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Kundalini, All-Pervasiveness & Three Worlds – Bhagavad Gita, Ch 10, Vs 21

Vishnu - All-Pervader
Vishnu, ‘All-Pervader’

The Power of God & You

The manifestations of God in the world, in you, and in the entire universe.

The eighteen chapters of the Bhagavad Gita is a conversation between Arjuna and his childhood friend and Guru, Lord Krishna. Arjuna has asked Him to explain how He, as Absolute God, exists within Creation. Lord Krishna began answering this question in verses 19-20, “God In You”, and continues:

Kundalini, All-Pervasiveness & Three Worlds

Of the Adityas, I am Vishnu. Of heavenly luminaries, I am the radiant sun. Of the Maruts, I am Marici. Of heavenly bodies, I am the moon.

Alternate translation:
I am Unlimited (Aditya) and pervade all that is (Vishnu). Of light appearing in the three worlds (of the body), I am the Sun (Prana, the Life Energy). Of the Storm Gods (Maruts) I am lightening (Marici). Of heavenly bodies, I am the Moon (soma):

As the Unlimited (Absolute), I pervade everything. Of heavenly luminaries I am the Sun, the Life Energy in the three worlds of the body. Of the Storm and Wind Gods (Maruts) I am the lightening (Marici) striking in the heaven of bodies (the head), where I am also the ‘moon of mystery’. 

Aditi with Brahma, Vishnu and Shiva
Aditi with Brahma, Vishnu and Shiva at Her feet.

Aditya means ‘coming from Aditi’. Aditi is one of the most ancient Indian of Goddesses. She represents the Eternal and Infinite. The word aditi means ‘boundless, inexhaustible, abundance, unimpaired, and perfect’.

God Everywhere

Lord Krishna is an avatara of Vishnu embodied in the relative realm of this world. All His vibhutis (powers, manifestations) are evidence of Him as Absolute God pervading everything…this material world, as well as the personal world of your body. Absolute Unlimited God is everywhere in everything, microcosmically and macrocosmically. The Relative could not exist without the Absolute.

Everything is Absolutely Relative

Absolute God is not being anything because It is already everything, and so are You (think about that for a minute).

The light “appearing in the three worlds” is jyoti. This light, or fire (energy), is in the ‘kind and gracious’ central channel (sushumna) of the body through which Goddess Kundalini travels upward. The Absolute exists in this relative world as this evolutionary force. She is not evolution itself, but the force, the power, of itThings change because of Her, but Kundalini Herself never changes. 

Earth, Sky and Heaven

The world of Earth is up to the diaphragm. The Sky, or Atmosphere, is from the diaphragm up to and including the fifth chakra. Heaven is above.

The ascent of the Life Energy with Kundalni through the central channel of the body is brought on by the Storm God, Marici, ‘lightening’, which can be seen in meditation. This visual experience indicates the production of soma by the pineal gland. Soma is amrita, the nectar of immortality, before it is pure. The purpose of amrita is the attainment of your natural state as a Divine, Indestructible, Absolute Individual.

Marici (lightening) is also the name of the first of the Seven Rishis of the first Manvantara  (306,720,000 of our years) whose Manu (ruling force) was Svayambhu. Svayambhu means ‘self-existent’, which describes Absolute God, and You as a Divine Absolute Individual.

WHO you are is the individual. WHAT you are is Absolute. Now that you know this, it is time to move on and put yourself and your life in sync with this Truth.

Namaste (I bow to the divine one you really are),
Durga Ma

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