SAMBHAVAMY ATMA-MAYAYA:
Lord Krishna’s being is very peculiar; being one who is unborn, yet as though he comes into being. Sri Krishna describes himself as ‘avyayatma’ meaning of imperishable nature. One who is never born is not subject to ...death either. Neither is there a state of delusion or ignorance. As the karma-phala-data, the giver of the fruits of
action, He is the one supremely above karma apparently assuming it.
Prakriti or nature is maya-shakti. It has a part to play both with Jivatman and with the incarnation of Iswara, But these functions with the two entities are on diametrically opposite bases. Praktiti enslaves jivatman; it is enslaved by Iswara. The Lord is unborn; He has neither birth nor death. But the Lord manipulates maya-shakti for the unborn Lord to put on the appearance of being born and of growing. Iswara is the cause for the entire creation, of both the suksma prapancha or subtle world and the sthula prapancha or physical world. The maya becomes prakriti and in wielding His maya, He comes into being.
The Lord does not stand in need of making experiments with the various factors of life. His advent simply explains the sublime plan and purpose of human life. ‘Sambhavamy atmamayaya’ means ‘come into being by My own maya.’ In the Kruskhetra battle field, Sri Krishna stands as Iswara on the one side of maya, while Arjuna was on the other side. He is ‘avyayatma’ meaning ‘of imperishable nature.’ As ‘bhutanam isvaro’ He is the Supreme Lord of all those who are born. He was the benign model to be followed by others but Arjuna could not see Him as He was. In Gita 4:6 Sri Krishna states “Though I am unborn, imperishable and the Lord of beings, yet subjugating My Prakriti, I come into being of My own Maya.”
Hari Om
YOGI ANANDA SARASWATHI
Lord Krishna’s being is very peculiar; being one who is unborn, yet as though he comes into being. Sri Krishna describes himself as ‘avyayatma’ meaning of imperishable nature. One who is never born is not subject to ...death either. Neither is there a state of delusion or ignorance. As the karma-phala-data, the giver of the fruits of
action, He is the one supremely above karma apparently assuming it.
Prakriti or nature is maya-shakti. It has a part to play both with Jivatman and with the incarnation of Iswara, But these functions with the two entities are on diametrically opposite bases. Praktiti enslaves jivatman; it is enslaved by Iswara. The Lord is unborn; He has neither birth nor death. But the Lord manipulates maya-shakti for the unborn Lord to put on the appearance of being born and of growing. Iswara is the cause for the entire creation, of both the suksma prapancha or subtle world and the sthula prapancha or physical world. The maya becomes prakriti and in wielding His maya, He comes into being.
The Lord does not stand in need of making experiments with the various factors of life. His advent simply explains the sublime plan and purpose of human life. ‘Sambhavamy atmamayaya’ means ‘come into being by My own maya.’ In the Kruskhetra battle field, Sri Krishna stands as Iswara on the one side of maya, while Arjuna was on the other side. He is ‘avyayatma’ meaning ‘of imperishable nature.’ As ‘bhutanam isvaro’ He is the Supreme Lord of all those who are born. He was the benign model to be followed by others but Arjuna could not see Him as He was. In Gita 4:6 Sri Krishna states “Though I am unborn, imperishable and the Lord of beings, yet subjugating My Prakriti, I come into being of My own Maya.”
Hari Om
YOGI ANANDA SARASWATHI
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