EVERY BEING COMES FROM KRISHNA

Source of every being is Lord Krishna. In His divine message Lord Krishna says in verse 10 of chapter 7:

beejam mam sarvabhutanam vidhi parth sanatanam I

I am the eternal seed of all beings. This is realization that every being is related to anther, being son or daughter of same father Lord Krishna. So there is no scope of difference.
Self soul having freedom of identification with eternal or material nature prefers to identify itself with material nature and hence the resultant is universe.

Ashtavakar says in chapter one

Yatha na toyto bhinnastrangah fenbudbuddah I
Atmano na tatha bhinnam vishwaatamvinirgatam II

Tantumatro bhavedev yadvadvicharatah I
Atamtanmatramevedam tadvadvishvam vicharitam II

Yathaevekshurase kliripta tein vyapteiv sharkra I
Tatha vishvam mayi kliriptam maya vyatam nirantram II
(1.4-6)

As waves, foam and bubbles rising from water don’t differ from water, so the universe emanating from One Supreme self doesn’t differ from Him.
Every cloth when analyzed minutely is virtually threaded only. Same applies to this universe which is pervaded by same Self Spirit.
As sweetness permeated from sugarcane juice, same is applicable to this universe produced out of me is permeated in me.
Invincible Supreme Self creates, maintains destroys this unthinkable universe through its indescribable three evolutes consisting power. Material nature itself is powerless but self soul activates it by entrance, identification and attachment.
Lord Krishna says in Shrimad Bhagwad Geeta

Mattah partram naanyat kinchitasti dhananjayI

Mayi sarvamidam protam sutremarhigarhaev II(7.7)

Dhananjaya! There is nothing other than me; I am sewn in all this like beads in a thread.

The Lord says that there is nothing except me all around.
I pervade this universe like beads of one length of thread are sewn in that length only.

Supreme Self is in all beings and outside.
Lord Krishna says in Shrimad Bhagwad Geeta :
bahirantashch bhutanam acharamcharamevcha i

suhkshamtvad tad vigeyam durasthamchaanteke ch tat ii (13.15)


It exists without and within all beings and constitutes animate and inanimate creation as well. By reason of its subtlety, it is incomprehensible; it is very near to one just at hand but it stands far too.


Being all and everything, every form, animate, inanimate, self is within all and outside all, very near still far away, he is the same in an ant and mountain, he is in the world and outside it, totally incomprehensible by those who are imbibed by ‘ego’.
Only realized one feels his presence all over and not the one affected by illusion created through inscrutable power of self

Being so near why self cannot be seen?

We have become accustomed of seeing with these present eyes, so we want to see the self with this set of eyes which is not possible. As the things which are seen with these eyes, are unable to see or illuminate their seer, so is the case here, as the self is the illuminator of mind, intellect, senses and body, we can’t see him with the help our eyes.

By meditation and devotion to Lord one can see the self in every particle of dust since there is nothing except that self.

See statement of Ashtavakar:


Atamaagyanatjagatbhati atamgyanannabhaste I
Rajjuvagyanatahirbhati tajgyanatnabhaste na hi II (2.7)

Due to lack of self realization, this creation appears to be true, but when self realization dawns upon self soul, this creation appears to be transient and unreal.
As out of ignorance rope appears to be a snake but on knowing its reality, this suspense withers away on finding that there was no snake.
Lack of self realization makes non-existing transient world to be true. If one tends to look at every sense object, it can be assessed that object is transient. Even embodiment with which this eternal self soul has identified with, is drifting day by day towards end.

The end of karmic reaction causes end of body.

It is foolishness that one considers itself to be body.

It is ego of being embodiment that leads mind to bondage but when one realizes self soul being consciousness eternal and divine, there is none other than self.
Ashtavakar further proceeds:

Parkasho me nij roopam natiriktoasmoaham tatah I
Yada parkashte vishvam tadaahambhas ev hi II (2.8)

Wisdom is my essential nature, and I am nothing other than that illumination. When the world shines forth, it is only me that is shining forth.
Lord Krishna says:
jyotisham api tad jyoti tamsa param uchyate

gyanaam gyan gamayam hridi sarva vishthitam (13.17)


That Supreme Brahman /self /omnipresent is light of all lights and entirely beyond Maya, knowledge itself, only one to know, and worth knowing and attaining through real wisdom, it is particularly seated in the heart of all.
Self Soul is not different from Supreme Self in qualities but when it identifies with mind, body set it appears to contaminate.

Actual perception of self soul is spiritual wisdom.

Self effulgence is the source of all lights but affected by none of them. It is beyond of its all-powerful power of illusion where as the embodied soul tarnishes its eternity by identification with goodness, passion and ignorance and indulges in obtaining happiness by sense gratification.

He is the knowledge, knowledgeable and seated in the core of the hearts of all creatures. All sources of light get light from the self and he is the source of life of all beings and cause of non-beings.

He is finite.

The Sun is the source of illumination of all solar systems but the self is the illuminator of this Sun, enumerable number of Suns and planets, moon, stars but none of them can illuminate it.

It is the self from whom all universes, planets, beings, non-beings get illumination and through his power, they are robbed of it.
He is the knower of his power and none else.

Only human being blessed with intellect can feel its presence in their innermost.

Ashtavakar speaks:


Aho vikalpitam vishavamagyanatmayyi bhaste I
Roopayam shukto pharhi rajjo vari surykare yatha II

Matto vinirgatam vishvam mayyiev layameshayatiI
Mrido kumbho jale bichi kanaka katakam yatha II

Aho aham namo mahiyam vinasho yasy naasti me I
Barhmaadistambparyantam jagannasheapi tishthitah II (2.9-11)


Out of ignorance this creation is presumed to have sprouted out of me. Surprisingly it seems to be appearing like silver in mother pearl, snake in a rope and water in Sun light.
As pitcher made out of clay dissolves in to clay, wave rising from water dissolves into water, bracelet made of gold dissolves in gold, this creation appearing from me shall dissolve in me.
I am wonderful indeed! Glory to me. The creation even up to Brahma is transitory. I am eternal self soul. I have no end. With the end of all creation I shall be alone there.
With self realization one leaves company of material by detachment. There is no dearth of reality but transitory is untrue. What is eternal shall remain for ever. Had there been no life previous to the life in present embodiment, how could life have traveled in the present embodiment? We are alive, is the ample proof that we existed and after death of this present body we shall certainly get a new body to traverse entire karmic bondage.
Verse 16 and 17 of chapter 2 of Shrimad Bhagwad Geeta are enlightening on the purport of these verses.
nasato vidayate bhavo nabhavo vidyate satah i

ubhayorapi drishtoantastavanyosyayvadarshibhi ii (2.16)

The unreal has no existence and real never ceases to be; reality of both has been perceived by seers of truth.

Unreal things are merely transposition and they too reflect the self.
Self which is pervading universe is real. The lord is himself divided in material as well as spiritual nature. The nature of self soul is spiritual. Nature of body is transitory. One has to secure spiritual through material by way of scriptural analysis and negation.
Real and unreal both are perceived by a person who sees through the all pervading Lord Krishna.
But ignorant affected by inscrutable power of Lord, see universe different from that of self. The superimposition is like a dream, It is like reality in dream state.

avinashi tu tadvidhi yen sarvamidam tatam I

vinashamavayayayasaya na kashchitkartumarhasi II (2.17)


You know that alone ‘imperishable’, which pervades this universe; for no one has power to destroy the indestructible supreme self.

What is that which is pervading this universe?
Is it something inanimate or animate, visible or invisible, infinite or finite?
That from which, an object is transformed, that abides by at its beginning, middle and at its end,
Remains when these objects return to their cause, is verily real

And ‘Braham’ or self or lord infinite alone is eternal, in ever changing world and it is the cause of all objects.

Self is origin of three ‘evolutes, goodness, passion and ignorance’ causing things which originate, continue and dissolve but self alone existed, exists and will continue to exist.
It cannot be destroyed by any thing because there is nothing except self in all forms, an omnipotent, omnipresent and omniscient self.

Ashtavakar illuminates self:
Aho aham namoh mahyamekoaham dehvanapi I
Kavchigantnaganta vyapya vishvamavasthitah II

Aho aham namo mahyam daksho naasti matsamah I
Asansprashy sharirerh yen vishvam chiram dhritam II

Aho aham namo mahyam yasya me nasti kinchan I
Athva yasy me sarvam yadvangmanasgocharam II

Gyanam geyam tatha gyata triyam nasti vastavam I
Agyabbhati yatredam soahamasmi niranjanah II(2.12-15)
I am indeed wonderful! I adore myself! Though at the moment I have taken a form but despite being embodied, I have not to go anywhere nor I come from any where, I am one pervading this entire creation.
I am indeed wonderful! I adore myself! How great my power is? There is none smart than me. I don’t touch the body but still holding this universe from the time immemorial and shall hold this universe till end of time
How wonderful I am! Glory to me! I own nothing yet everything that comes through mind, speech and senses, is mine.
Knowledge, objects of knowledge and the knower don’t exist in reality.These transient perception appearing in me out of ignorance.
It has been declared by Lord Krishna in Shrimad Bhagwad Geeta that Knowledge, knower and object of knowledge are motivator of action whereas the self soul is not doer but with identification with mind it appears to be a doer.
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangaraha II (18.18)


The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.

Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist due to material nature but the knower has fallen into an ignorance trap.

Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the SELF has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action. But this is transitory appearance like all activities in a dream.

What a great expression of enlightened one King Janak!

Dveitmoolamaho dukham nanayattasyasti bjashjam I
Drishyametanmrisha sarvamekoaham chidrasoamalah II

Bodhmatroahamagyanupadhi kalpito mayya I
Evam vimrishyato nityam nirvikalpe sithiti mam II

Aho mayyi sithitam vishwam vastuto na mayyi sithitam I
Na me bandhoasti moksho va bhrantee shantanirishraya II

Sashariramidam vishavam na kinchititti nishchitam I
Shudhchinmatram aatma ch tatkasminkalpanaadhuna II (2.16-19)
All suffering emanates from duality. There is no other remedy for it than to self realization. What one sees is unreal and I am the one pure reality, consisting of consciousness.
I am pure and serene awareness. It is through ignorance that I have assumed myself a material body I have no other attributes than awareness. By continuous reflecting my pure self I cannot imagine a particular place of my dwelling,
This entire universe exists in me but still not exist in me. For me there is neither bondage nor liberation.
Surely this universe including my embodiment is nothing except that all is pervaded by pure Consciousness.
Supreme self is all pervading; self soul is a fragment having all qualities of Supreme. Lord Krishna says in chapter 10 of Shrimad Bhagwad Geeta:
Aham sarvasva parbhavo mattah sarvam parvartate I

Iti mattva bhajante mam budha bhavsamanvittah II (10.8)

I am the ultimate source of all creation and every thing in the world moves because of me; knowing thus, the wise, constantly worship Me.