Jagat
Jagat 2(28), 7(4 to 7), 8(3,4,17 to 19), 9(7 to 10), 13(6,7,26), 14(3,4), 15(1 to 3)
- All beings are unmanifest in their beginning, O Bhārata, manifest in their middle state, and unmanifest again in their end. Why, then, lament for them? (2.28)
- Earth, water, fire, air, ether, mind, reason, and also egoism – these are the eightfold divisions of My nature. (7.4)
- O Arjuna! This is the inferior (described in the previous verse), Know My other nature, the Higher – Para Prakriti, the life-element by which the universe is upheld. (7.5)
- Know this (Prakriti) to be the womb of all beings; I am the source of the outcoming of the whole universe, and like-wise the source of its dissolution. (7.6)
- There is nothing higher than Myself, O Arjun. Everything rests in Me, as gems strung on a thread. (7.7)
- The Lord said: Brahman is supreme, imperishable. Its essential nature is called Adhyatma (Self-knowledge); the act of sacrifice that causes the birth of beings is named karma (action). (8.3)
- O best of the embodied souls, the physical manifestation that is constantly changing is called adhibhūta; the universal form of God, which presides over the celestial gods in this creation, is called adhidaiva; I, who dwell in the heart of every living being, am called Adhiyajña, or the Lord of all sacrifices. (8.4)
- Those people who know the length of the day of Brahma which ends in a thousand yugas and night which also ends in a thousand yugas, know day and night. (8.17)
- At the approach of the day all manifest objects come forth from the unmanifested, and at the approach of the night they merge again into that which is called the unmanifested. (8.18)
- The same multitude of beings, coming forth again and again, merge, in spite of themselves, Ο Pārtha, at the approach of the night, and remanifest themselves at the approach of the day. (8.19)
- At the end of a cycle all beings, Ο son of Kunti, enter into My Prakriti, and at the beginning of a cycle I generate them again. (9.7)
- Controlling My own Prakriti, I send forth, again and again, all this multitude of beings, helpless under the sway of māyā. (9.8)
- And these acts, Ο Dhananjaya, do not bind Me; for I remain unattached to them, as one unconcerned. (9.9)
- Prakriti, under My guidance, gives birth to all things, moving and unmoving; and because of this, Ο son of Kunti, the world revolves. (9.10)
- The great elements, I-consciousness, understanding, and the unmanifested; the ten senses, the mind, the five objects of the senses; Desire, hatred, pleasure, pain, the aggregate, intelligence, and fortitude— this, briefly stated, is the Field together with its modifications. (13.6-13.7
- And there are yet some who do not know It by these means. They hear of It from others and worship. They too pass beyond death through their devotion to what they have heard. (13.26)
- The Great Nature is My womb; in that I place the seed of life, and thence are born all beings, Ο Bhārata. (14.3)
- Whatever form is produced, Ο son of Kunti, in any womb, the Great Nature is its womb, and I am the seed-giving Father. (14.4)
- The Lord said: They speak of an imperishable Aśvattha Tree with its root above and branches below. Its leaves are the Vedas, and he who knows it knows the Vedas. (15.1)
- Above and below spread its branches, nourished by the gunas. Sense-objects are its buds; and its clustering roots spread downward in the world of men, giving rise to action. (15.2)
- Its true form is not comprehended here, nor its end, nor its origin, nor even its existence. Having cut down this firm-rooted Aśvattha with the strong axe of detachment, one should pray, “I take refuge in that Primal Being from whom has streamed forth this eternal activity,” and seek that Goal from which they who have reached it never return. (15.3-15.4)
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