Whatever being is full of glory, beauty, or power — know that to have arisen from a spark of My splendour.
I am the sacred fragrance of the earth, and the brilliance in fire. I am the life in all living beings, and I am the austerity in those who practice austerity.
I am the taste in water, O son of Kunti; I am the light in the moon and sun; I am the sacred syllable Om in all the Vedas; I am the sound in space, and virility in men.
Among the great sages I am Bhṛgu; among words I am the single imperishable syllable Om; among sacrifices I am the sacrifice of silent repetition; among immovable things I am the Himālaya.
Among the Ādityas I am Viṣṇu; among luminaries I am the radiant sun; among the Maruts I am Marīci; among stars I am the moon.
Among purifiers I am the wind; among wielders of weapons I am Rāma; among sea creatures I am the Makara; among flowing rivers I am the Gaṅgā.
Among weapons I am the thunderbolt; among cows I am the wish-fulfilling Kāmadhenu; among progenitors I am Kandarpa, the god of love; among serpents I am Vāsuki.
Among all trees I am the Aśvattha; among the divine seers I am Nārada; among Gandharvas I am Citraratha; among the perfected ones I am the sage Kapila.
Among the Rudras I am Śaṃkara; among the Yakṣas and Rākṣasas I am the Lord of wealth; among the Vasus I am the purifying fire; among the mountains I am Meru.
This is the teaching about Brahman in relation to the world of nature: it is like a flash of lightning — a sudden illumination, a blink of the eye — thus is Brahman known in relation to the divine.
Among the Nāgas I am Ananta; among aquatic beings I am Varuṇa; among the ancestors I am Aryamā; among those who enforce order I am Yama.
You should declare fully Your divine glories of the Self, by which divine manifestations You pervade and sustain all these worlds.
Thus, from his own creation, man comes to know God's existence, from the wonders of his bodily frame, God's power and wisdom, and from the ample provision made for his various needs, God's love.
The divine Sun is the source of countless wonders.
Sangita or Kirtan is the best medicine and tonic when all other medical systems have failed to cure a disease. Kirtan will work wonders.
After realizing God, one forgets about His external glory and the wonders of His creation. Once you have seen God, you no longer think about His glories.
He said, "One god — who is he? — has swallowed the four great ones, he the guardian of the world. O Kapeya, mortals do not see him, O Abhipratarin, though he dwells in manifold ways. To him to whom this food truly belongs, it has not been given."
The devotees alone reveal the Lord in the world. Otherwise, seeing the uproar, the demonic and devilish forms all around, we conclude that there is no such thing as God at all. But when the devotees distribute the wealth of love on every side, the feeling arises in our minds that truly there is a Lord, by whose grace this goodness, this spirit of love exists.
The more the natural humours are nourished by food, the stronger does the lower soul become; but when food is withheld from the lower soul it grows weak, and the reason gains strength, and the mysteries and evidences of God become more visible.
The mark of muhadarat is continual meditation upon God's signs, while the mark of mukashafat is continual amazement at God's infinite greatness. The one is a follower of friendship, the other is a companion of love.