Omnipresence

Whoever sees me in all things and all things in me, will never be separated from me, and I will never be separated from them.

We have been given this human life to understand the all-pervading, omnipresent God. This knowledge can only be given by someone who has themselves realized God. Life becomes truly happy only after meeting such a God-realized person.

The one God, hidden in all beings, all-pervading, the inner Self of all — the overseer of action, the dweller in all beings, the witness, the pure consciousness, alone, without qualities.

Brahman alone is this immortal reality—before, behind, to the south, to the north, below and above, spread in every direction. Brahman alone is this whole world, this universe—the supreme.

The Lord, O Arjuna, dwells in the heart-region of all beings, causing all beings to revolve as if mounted on a machine through the power of illusion.

One who sees the supreme Lord dwelling equally in all beings, undying amid the dying — that one truly sees.

Or what is the use to you of knowing all this in detail, O Arjuna? I sustain this entire universe with but a single fragment of Myself, and remain.

I am the Self, O Guḍākeśa, seated in the heart of all beings; I am the beginning, the middle, and the end of all beings.

There is nothing whatsoever higher than Me, O Dhananjaya. All of this is strung upon Me, as rows of gems are threaded upon a cord.

Whoever sees Me everywhere and sees everything in Me — I am never lost to that one, and that one is never lost to Me.

This very Awareness (Prajñāna) is Brahman; it is Indra, it is Prajāpati, it is all the gods; it is the five great elements — earth, wind, space, water, light — and these along with the minute and the composite; it is all that is born from eggs, from wombs, from sweat, from sprouts; horses, cows, humans, elephants — whatever breathes, whatever moves, whatever flies, whatever stands still — all this is guided by awareness, established in awareness. The world is led by awareness; awareness is the ground; Prajñāna is Brahman.

Without hands and feet, He is swift and grasps all. Without eyes He sees; without ears He hears. He knows all that is knowable, yet none knows Him. They call Him the primordial, supreme Person.

To that divine One who is in fire, who is in water, who has entered the whole world, who is in herbs, who is in trees — to that God, salutations again and again.

You are the woman, You are the man, You are the youth, and You are also the girl. You are the old one walking with a staff; You are born, and Your face is turned in all directions.

That alone is fire, that alone is the sun, that alone is the wind, that alone is the moon. That alone is the bright, that alone is Brahman, that alone is the waters, that alone is Prajapati.

As the sun, the eye of all the world, is not tainted by the external faults seen by eyes — so the inner Self of all beings is not tainted by the suffering of the world, being beyond it.

As air, though one, having entered the world takes on the form of every form — so the one inner Self of all beings takes on every form and is also beyond them.

As fire, though one, having entered the world takes on the form of every form — so the one inner Self of all beings takes on every form and is also beyond them.

This is the lord of all. This is the knower of all. This is the inner controller. This is the womb of all. Verily, this is the origin and dissolution of all beings.

But there is another Person, the Supreme — called Paramātmā — the imperishable Lord who pervades and sustains all three worlds.