Whatever being is glorious, prosperous, or mighty, know that it has sprung from a fragment of my splendor.
यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा | तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ||१०-४१||
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I am the pure fragrance of the earth and the brilliance in fire; I am the life in all beings and the austerity in ascetics.
पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ | जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ||७-९||
I am the taste in water, son of Kunti, the radiance in the moon and the sun, the sacred syllable Om in all the Vedas, the sound in space, and the manhood in men.
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः | प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ||७-८||
Among the great sages I am Bhrigu; among utterances I am the single syllable, Om; among sacrifices I am the sacrifice of quiet repetition; among immovable things, the Himalaya.
महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् | यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ||१०-२५||
Among the Adityas I am Vishnu; among lights, the radiant sun; among the Maruts I am Marichi; among the stars I am the moon.
आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् | मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ||१०-२१||
Among purifiers I am the wind; among wielders of weapons I am Rama; among fishes I am the crocodile; among rivers I am the Ganges.
पवनः पवतामस्मि रामः शस्त्रभृतामहम् | झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ||१०-३१||
Among weapons I am the thunderbolt; among cows I am Kamadhuk, the wish-fulfilling cow; I am Kandarpa, the cause of procreation; among serpents I am Vasuki.
आयुधानामहं वज्रं धेनूनामस्मि कामधुक् | प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ||१०-२८||
Among all trees I am the ashvattha; among divine sages, Narada; among the gandharvas, Chitraratha; among the perfected ones, the sage Kapila.
अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः | गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ||१०-२६||
Among the Rudras I am Shankara; among the Yakshas and Rakshasas, the lord of wealth; among the Vasus I am fire; among mountain peaks I am Meru.
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् | वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ||१०-२३||
This is the teaching about it with regard to the gods: it is like the flash of lightning, or like the blink of an eye. This is with reference to the divine.
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा३ इतीन् न्यमीमिषदा३ इत्यधिदैवतम् ॥ ४॥
Among the nagas I am Ananta; among water-creatures I am Varuna; among the ancestors I am Aryaman; and among those who restrain, I am Yama.
अनन्तश्चास्मि नागानां वरुणो यादसामहम् | पितॄणामर्यमा चास्मि यमः संयमतामहम् ||१०-२९||
You alone can fully describe your divine self-manifestations, by which you pervade and abide within these worlds.
वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः | याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ||१०-१६||
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 has swallowed the four great ones—who is he, the guardian of the world? O Kapeya, mortals do not see him, Abhipratarin, though he dwells in many places. To the one whose food this is, it has not been given."
स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति
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.