rīmad Bhagavad Gītā 9 страница

saṅkalpa prabhavān kāmāṃs-tyaktvā sarvān-aśeṣataḥ | manasaivendriya-grāmaṃ viniyamya samantataḥ || 24 ||

24. Renouncing without reserve, all desires born of imagination (sankalpa) and completely restraining the whole group of senses by the mind from all directions;

śanaiḥ śanairu-paramed buddhyā dhṛti-gṛhītayā | ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid-api cintayet || 25 ||

25. — very gradually, one should attain tranquility with the help of the intellect held by a firm resolution; having focused the mind upon the ātman one should think of nothing else.

Commentary

There are two kinds of desires:—

(1) those which arise from contact between the senses and their objects like heat, cold etc. and

(2) those which are generated by the mind (sankalpa is the will or imagination) like those for offspring, property etc.

Of these, the latter category, because of their nature, can easily be given up — one should mentally relinquish all these by contemplating on their lack of real connection with the Self. In respect of unavoidable desires resulting from contact with sense objects; relinquish the idea that pleasure and pain affect the Self; and withdraw all the senses from contact with their sense-objects — one should think of nothing else but the ātman. Little by little, through the power of discrimination, one should focus the mind on the ātman alone.

yato yato niścarati manaś-cañcalam asthiraṃ | tatas-tato niyamyaitad-ātmanyeva vaśaṃ nayet || 26 ||

26. Wherever the fickle and unsteady mind wanders, one should subdue it then and there, and bring it back under the control of the Self alone.

Commentary

Whenever the mind, on account of its fickle and unsteady nature, wanders away one should subdue it, bring it under control, and return it to the contemplation on the incomparable bliss of the ātman.

praśānta manasaṃ hyenaṃ yoginaṃ sukham-uttamam | upaiti śānta rajasaṃ brahma-bhūtam akalmaṣam || 27 ||

27. For supreme bliss indeed, comes to this Yogi whose mind is at peace, who is free from unskillful action, from whom the quality of Rajas has departed, and who has become the Brahman.

Commentary

Supreme bliss — direct experience of the ātman in its essential state, is achieved by the practitioner whose mind abides in the ātman; whose impurities thereby are completely burnt up.

“Who has become the Brahman”, means who remains steady in the realisation of one’s essential nature as being the blissful ātman [and not the body].

yuñjann-evaṃ sadā’tmānaṃ yogī vigata kalmaṣaḥ | sukhena brahma saṃsparśam atyantaṃ sukham-aśnute || 28 ||

28. Thus devoting oneself to the Yoga of the Self-realisation, freed from mental impurities, the Yogi easily attains the supreme bliss of contact with the Brahman.

Commentary

Now in the succeeding verses from 29th to 32nd, Sri Krishna teaches that there are four stages in attaining the actualisation of Yoga —

sarva-bhūtastham ātmānaṃ sarva-bhūtāni cātmani | īkṣate yoga-yuktātmā sarvatra sama-darśanaḥ || 29 ||

29. With the mind harmonised by Yoga one sees equality everywhere; one sees one’s Self as abiding in all beings and all beings in one’s own Self.

Commentary

One whose mind is fixed in Yoga has complete equality of vision. An enlightened Yogi therefore, sees himself as abiding in all beings and all beings as abiding in his own Self; — in the sense that he sees the similarity between his own Jīva and those of every other being.

yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati | tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati || 30 ||

30. He who sees Me everywhere and everything in Me; I am not separated from him and he is never separated from Me.

Commentary

He who, having reached the highest stage of spiritual development, has realised similarity of nature with Me, also sees similarity of all Jīvas to Myself when they are freed from merit (pāpa) and demerit (puṇya) and when they are established in their own (true) essence, as declared in the Veda;— 'Being untainted, he (the enlightened one) attains the supreme degree of equality' (Mun.Up., 3.1.3). To him who realises the nature of his own ātman, I am not lost on account of My similarity to him i.e., I do not become invisible to him. He (the Yogi) viewing his own ātman as similar to Me, always remains within My particular regard, because of our intimate relationship.

Sri Krishna now describes the third stage (of Yoga):—

sarva-bhūta-sthitaṃ yo māṃ bhajaty-ekatvam-āsthitaḥ | sarvathā vartmāno’pi sa yogī mayi vartate || 31 ||

31. The Yogi who, established in unity, worships Me dwelling in all beings, he abides in Me, howsoever he may live.

The Yogi who is established in a state of harmony because of having the same form of expanded consciousness (as Myself), worships Me steadfastly by disregarding the differences of Prakrti (i.e., of the physical bodies). That Yogi, regardless of his mode of living, even while coming out of the state of meditation, continues to perceive Me only, in his own ātman as well as when seeing all other beings. The meaning is that he is [constantly] aware of the similarity to Me in his own Jīva and in the Jīvas of all other beings.

Now Sri Krishna proceeds to speak of the highest stage beyond this: —

ātmaupamyena sarvatra samaṃ paśyati yo’rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ || 32 ||

32. One who, by reason of the identity of Jīvas, sees that pleasure or pain is the same everywhere; that Yogi, O Arjuna, is deemed as the highest.

Commentary

One who sees all Jīvas as constituted similarly of expanded consciousness in their essential being — regards pleasures in the form of the birth of a son etc. and grief in the form of the death of one’s son, as the same as that of others — on account of all these experiences being unrelated to the true Self. In other words viewing one’s own personal pleasures and pains of the above description, as being non-different from those of others, of the same kind. This Yogi is considered to be the highest; having reached the summit of Yoga.

arjuna uvāca yo’yaṃ yogas-tvayā proktaḥ sāmyena madhusūdhana | etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām || 33 || Arjuna said:

33. This Yoga of equanimity, which has been taught by You, O Krishna, I can not imagine it's steady continuance, because of the restlessness of the mind.

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad-dṛḍham | tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram || 34 ||

34. For the mind is fickle, O Krishna, turbulent, powerful and stubborn. I deem it as difficult to control as to control the wind.

Commentary

For the mind, which is fickle even in matters which are incessantly practiced and are dear to one, cannot be firmly focused in one spot by anyone. The mind agitates one violently and flies away stubbornly elsewhere. I regard the restraint and focusing of such a mind on the ātman, which is of quite an opposite nature, to be as difficult to do as restraining a strong contrary gale with such things as fragile fans.

śrī bhagavān uvāca

asaṃśayaṃ mahābāho mano dur-nigrahaṃ calam | abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate || 35 || The Blessed Lord said:

35. The mind is undoubtedly hard to subdue and fickle, O mighty-armed one, but, O son of Kunti, by repeated practice and by the exercise of dispassion it can be brought under control.

Commentary

No doubt, the mind is fickle and hard to subdue, however, it can be subdued with difficulty by cultivating a favourable attitude towards the ātman by repeated contemplation of its being a repository of auspicious attributes [these being eternity, selfluminosity, bliss, freedom from Karma, purity etc.], and by the avoiding the [sensual] hankering produced, by reflecting upon the magnitude of negativity in [material] objects.

asaṃyatātmanā yogo duṣprāpa iti me matiḥ | vaśyātmanā tu yatatā śakyo’vāptum upāyataḥ || 36 ||

36. In my opinion Yoga [harmony] is hard to attain by a person of unrestrained mind. However, it can be attained through skilful means by one, who strives for it and has a subdued mind.

Commentary

Yoga of equality of vision can be attained by proper means, by one who constantly practices, whose mind is subdued by Right Actions (Karma Yoga) as taught before.

Arjuna now asks questions about the greatness of Yoga, as it really is, about which he has been taught.

arjuna uvāca ayatiḥ śraddhayopeto yogāc-calita-mānasaḥ |

aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati || 37 || Arjuna said:

37. What becomes of that person, O Krishna, who has conviction, but due to the wandering of the mind and the lack of diligent effort, fails to attain perfection in [meditation] Yoga?

kaccin-nobhaya-vibhraṣṭaś-chinnābhram iva naśyati | apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi || 38 ||

38. Having no support, confused in the path leading to Brahman, and thus fallen from both, does one not perish, O mighty armed, like a broken cloud?

etan-me saṃśayaṃ kṛṣṇa chettum arhasy-aśeṣataḥ | tvad-anyaḥ saṃśayasyāsya chettā na hy-upapadyate || 39 ||

39. This doubt of mine, O Krishna, you should remove completely for there is no other than you who can dispel it.

Commentary

What happens to one who has undertaken to practice meditation with sincerity, but does not have the ability to sustain diligent exertion in practice, nor actually succeeds in the practice, and whose mind constantly wanders? Does such a person perish like a small piece of cloud torn from a large mass of cloud — annihilated without reaching another large mass of cloud?

Now, does one fall on both accounts? One is without support and is confused about the path leading to Self-realisation. He is without support in the sense that Karma or rituals which constitute the means for attaining heaven etc., do not provide support to a person who has rejected their rewards. He is also confused about the path leading to the Brahman [Self-realisation] on which he has just begun his [spiritual] journey— he has lost his way. Does he then become destroyed by failing on both accounts the attainment of heaven through Ritualism on the one hand and liberation through Meditation on the other.

śrī bhagavān uvāca pārtha naiveha nāmutra vināśas tasya vidyate | na hi kalyāṇa-kṛt kaścid durgatiṃ tāta gacchati || 40 || The Blessed Lord said:

40. Neither here [in this world] nor there [in the next], O Arjuna, is there destruction for him. For verily, no one who does good, my son, ever comes to grief.

The meaning is that there is no ruin either in the form of failure to attain one's goal or in the form of Pratyavaya, — which means the attainment of undesirable results because of defects in the performance of works. Therefore no one who practices this incomparably auspicious Yoga ever comes to an negative end in the present, past or future.

Sri Krishna explains how this is so:

prāpya puṇya-kṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ | śucināṃ śrīmatāṃ gehe yoga-bhraṣṭo ‘bhijāyate || 41 ||

41. Having attained to the realms of the righteous and dwelt there for many long years, one who has fallen from Yoga is born again in the house of the pure and prosperous.

Commentary

This person, who has drifted away from the path of Self-realisation because of desire for any kind of material enjoyment whatsoever, will gain those very enjoyments through the excellence of Yoga alone. Having attained to the realms attained by those who do meritorious acts, one dwells there for a long time, until all desire for such enjoyments is exhausted. Then, free of desire this person who has fallen from Yoga at the very beginning, is born, by virtue of the excellence of Yoga, in a family of those who are competent in their practice of Yoga.

athavā yoginām eva kule bhavati dhīmatām | etaddhi durlabhataraṃ loke janma yadīdṛśam || 42 ||

42. Or one is born into a family of wise Yogis; but verily such a birth in this world is very difficult to obtain.

Commentary

If one falls from the spiritual path at an advanced stage of development, one will be born in a family of wise Yogis who practice Yoga and are themselves capable of teaching Yoga. Thus, these two types of birth — one in the family of those who are competent to practice Yoga and the other in that of accomplished Yogis — are extremely rare among common people in this world. But Yoga is of such great potentiality that even this rare blessing is achieved through it.

tatra taṃ buddhi saṃyogaṃ labhate paurva-dehikam | yatate ca tato bhūyaḥ saṃsiddhau kurunandana || 43 ||

43. There, O Arjuna, one regains the disposition of mind which one had acquired in the former body, and from there one strives more than before for success in Yoga.

Commentary

Like one aroused from sleep, one strives again from the point where one had left off, before attaining complete success. One strives in order to overcome all impediments.

pūrvābhyāsane tenaiva hriyate hyavaśo’pi saḥ | jijñāsur-api yogasya śabda-brahmātivartate || 44 ||

44. By that very former practice one is borne on in spite of oneself. Even one who merely enquires about Yoga, transcends the Sabda-Brahman.

Commentary

The person who has fallen away from meditation is carried on towards the summit of Yoga alone by the virtue of previous practice. Even a person, who has not actually engaged in meditation but has only been desirous of knowing about it; in other words, has failed to follow it up, acquires once again the same desire to practice Yoga. One then begins the practice of Yoga, the first stage of which is Karma Yoga, and thus transcends Sabda-Brahman (sonic vibration) which is that [energy] aspect of Brahman which manifests as gods, humans, earth, sky, heaven etc., namely; Prakrti or Material Nature. The meaning is that having been liberated from the bonds of Prakrti, one attains the ātman which is incapable of being described by words and which comprises solely of consciousness and bliss.

prayatnād yatamānastu yogī saṃśuddha-kilbiṣaḥ | aneka-janma saṃsiddhas tato yāti parāṃ gatim || 45 ||

45. But the Yogi striving earnestly, purified of all negative karma, and perfected gradually through many births, reaches the supreme goal.

tapasvibhyo’dhiko yogī jñānibhyo’pi mato’dhikaḥ | karmibhyaścādhiko yogī tasmād yogī bhavārjuna || 46 ||

46. The Yogi is considered to be superior to the ascetics, superior to the intellectuals, and even superior to the ritualists; therefore, O Arjuna, become a Yogi.

Commentary

Whatever object of human endeavour is attained by mere austerity (self-control), by knowledge of different subjects (other than Self-realisation) and by mere rituals like the horse-sacrifice etc.,— greater than all of these is the goal achieved through Yoga. Consequently the Yogi is superior to those who practice austerity, to those who possess learning and to those who perform rituals. Therefore, O Arjuna, become a Yogi.

Thus, so far the vision of the ātman, which has been expounded in the teachings of Prajāpati and forms a part of the supreme Vidya (science of Brahman), has been taught; then Sri Krishna extols that supreme Vidya:

yoginām api sarveṣāṃ mad-gatenāntarātmanā | śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ || 47 ||

47. And among all the Yogis and also with all others, one whose inner self is directed to Me, who worships Me with faith — such a one is deemed by Me to be the most accomplished.

Commentary

'Yoginām' — is in the genitive case here, and has to be taken in the sense of the ablative. In verse 29 Yogis of four levels of spiritual attainment were mentioned. Since the Yogi who is now mentioned in this passage cannot be included in the four types mentioned earlier, the genitive case specifying one out of many will be inappropriate here.

In the clause ‘api sarveśām,' the word 'sarva' (all) refers to the ascetics, intellectuals and ritualists. According to the grammatical principle set forth, here also the case ending has to be taken as ablative. The meaning therefore is that the Yogi who is now referred to, is the most integrated compared with those mentioned earlier, and all other types. Compared to this Yogin, the differences in points of superiority and inferiority among the other Yogis such as the practicing austerities, possessing wisdom or performing rituals, are of no significance — like mustard-seeds compared to Mount Meru. Even though there exists

smallness and largeness in relation to one another among mustard-seeds, still when compared to Meru, such distinctions among them have no significance, as they are all tiny compared to Meru.

“I (Krishna) consider the most integrated to be one, who has the mind, fixed on Me, as the only object worthy of love. Furthermore such a person has realised complete dependence upon Me. Having 'faith,' i.e., striving assiduously to attain Me because of being unable to bear a moment's separation from Me. 'Worshiping Me,' i.e., serves Me with devotion and meditates on Me as the Supreme Being.”

“My divine form is the repository of an inestimable multitude of auspicious, unlimited and unsurpassed attributes such as knowledge, power, lordship, energy, creative potency and splendour. My sacred form is the repository of infinite, unsurpassed attributes agreeable and highly worthy, such as radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness which are in perfect harmony, inconceivable and divine, wondrous, eternal and flawless. My essential nature and qualities transcend all thought and words. I am the great ocean of compassion, condescension, motherly love and beauty. I am the impartial refuge of all beings without exception and without considerations of any difference. I relieve the distress of supplicants, and I am the great, unfathomable ocean of affection for supplicants. I have manifest Myself to all people without compromising My essential nature. I have incarnated Myself in the house of Vasudeva and have illuminated the whole world with My limitless and excellent glory; and have gratified the entire universe with My impeccable power of beauty.”

hariḥ oṃ tatsat iti śrīmad bhagavadgītāsupaniṣatsu

brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna saṃvāde

dhyāna-yogo nāma

ṣaṣṭho’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the sixth discourse entitled

“Communion through Meditation”

Chapter 7 t

Adhyātma Yogaḥ

Communion through Knowledge & Realization

Summary of the Teaching

Sri is introduced. The first group of six chapters dealt with the knowledge of the true ow, the means — worship/meditation (upāsana) for attaining Nārāyaṇa the Consort of

nature of the Self, which is the pre-requisite for upāsana, which is then accomplished

through Right Action (Karma Yoga).

In this group of six chapters the nature of the Supreme Being (Para-Brahman) and His worship (upāsana) designated by the term ‘Bhakti’, (loving devotion) are taught. This same teaching will be summarised later on in chapter 18 verses 46 — 54.

Rāmānuja’s Concept of Bhakti

It is established in the Vedanta texts that upāsana (worship/meditation) done with bhakti (loving devotion) constitutes the only means for attaining the Supreme. What is referred to as knowledge (vedana) in passages such as:—

‘Knowing Him alone does one pass over death (Sve. Up. 3;8),

‘Knowing Him alone one becomes immortal here’ (Tai. Arany., 3.12.7) — has the same meaning as terms contained in the texts like;—

‘Verily my dear the Self should be seen... should be meditated upon steadily’ (Br. Up., 2.4.5),

‘Let him worship the Self alone as the object to be attained’ (Br. Up., 1.4.15),

‘When the mind is pure, then the remembrance (ie. loving meditation) is firm, when the memory is attained, there is release from all knots of the heart’ (Cha. Up., 7.26.2),

‘The fetter of the heart is broken, all doubts are solved, all his works (Karmas) perish, when He has been seen, who is high and low’ (Mun.Up., 2.2.8).

These texts establish the conclusion that the terms; meditation (dhyāna) and worship (upāsana) indicate mindfulness (vedana) which is a sequence of thoughts about the Supreme Being. The consequence of this thought flow is that one is chosen by the Supreme Being. This upāsana itself becomes delectable because the object of mindfulness (the Supreme Lord Himself) is so dear (to the practitioner). This is made clear by the specification given in the text;—

‘The Self cannot be obtained by instruction, nor by worldly intelligence, nor by much hearing. He whom this Self chooses, by him alone It can be attained, and to him the Self reveals It’s self” (Ka. Up., 2.;23; Mun.Up., 3.2.3).

It is this thought flow which is called “Bhakti”, as defined by texts like:—

‘Constant meditation accompanied with love is termed Bhakti’ (Laingottara-Purana). The following two passages are therefore synonymous: —

‘He who thus knows Him, becomes immortal here; there is no other path for liberation’.

(Tai. Aran., 3.12.7),

and

‘Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor even by sacrifice, can I be seen as you have seen. But by exclusive devotion, O Arjuna, I can be thus truly known and seen and entered into’ (Gita 11.53-54).

Here in the seventh chapter five principal topics are dealt with:

1. The real nature of the Supreme Being who is the object of worship,

2. His concealment by Prakṛti (Material Nature),

3. Removal of the veil of Māya (delusion) through taking refuge in the Lord 4. The various types of devotees and 5. The superiority of the wise.

śrī bhagavān uvāca mayyāsakta manāḥ pārtha yogaṃ yuñjan madāśrayaḥ | asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu || 1 || The Blessed Lord said:

1. With your mind focused on Me, having Me for your support and practising Yoga — listen, O Arjuna, to how you can, without doubt, know Me fully.

Commentary

“Listen attentively to this teaching which I am about to impart to you, by which you will understand Me conclusively and completely. I am the object of the Yogic contemplation in which you are engaged with a mind so deeply attached to Me by virtue of your overwhelming love. It would probably disintegrate instantaneously the moment it lost contact with My essential Being, attributes, pastimes and glories, and with your very Self resting so completely on Me — it would break up when bereft of Me.”

jñānaṃ te’haṃ savijñānam idaṃ vakṣyāmy-aśeṣataḥ | yajjñātvā neha bhūyo’nyajjñātavyam avaśiṣyate || 2 ||

2. I will declare to you in full, this knowledge along with the differentiating insight (Vijñana), knowing which nothing else remains to be known.

Commentary

Vijñāna (differentiating insight) is that knowledge of the Godhead in which His nature is clearly distinguished from all other things. The Supreme Being is distinguished from all things, animate and inanimate, as the only Being that is devoid of all negativity and is endowed with innumerable, infinitely varied, positive and unsurpassed attributes.

Sri Krishna declares that this teaching is difficult to attain: —

manuṣyāṇāṃ sahasreṣu kaścid yatati siddhaye | yatatām-api siddhānāṃ kaścin māṃ vetti tattvataḥ || 3 ||

3. Among thousands of men, perhaps one strives for perfection; even among those who strive for perfection, one only may know Me; and among those who know Me, one alone perhaps, knows Me in reality.

Commentary

‘Men’, — those dvijas (Brāhmans, Kṣatriyas and Vaiṣyas) who are qualified to observe the meditative techniques enjoined in the Shastras — among thousands of such qualified practitioners, only a few persist until the attainment of perfection (in yoga). Among the thousands who strive till the attainment of perfection, a very few only, knowing Me, strive to attain success through Me [ie., through My Grace]. Among thousands of those who might know Me, one alone may know Me in reality, as I am. The point is: there is no one who is capable of knowing Me as I am. It will be declared later on:— ‘It is very hard to find such a great person’ (7.19), and ‘But no one knows Me’ (7.26).

bhūmir-āpo’nalo vāyuḥ khaṃ mano buddhir-eva ca | ahaṅkāra itīyaṃ me bhinnā prakṛtir-aṣṭadhā || 4 ||

4. Earth, water, fire, air, ether, mind, intellect and the principle of ego; thus My material nature [Prakṛti] is divided eightfold.

Commentary

“Prakṛti is the material cause of this universe, consisting of endless varieties of objects and means of enjoyment and places of enjoyment, is divided into eightfold substances;

— all pertain to Krishna.”

apareyamitastvanyāṃ prakṛtiṃ viddhi me parām | jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat || 5 ||

5. This is My Inferior Nature [Prakṛti]. But, O mighty-armed One, know that My Superior Nature is different. It is the life-principle [Jīva-bhuta], by which this universe is sustained.

Commentary

The ‘Higher Nature’ is totally different from this inanimate material nature comprised of the objects of enjoyment for sentient beings. It is ‘higher’, because it is more preeminent compared to the insentient ‘lower’ nature. This higher Nature is the individual Self (Puruṣa) by which the whole inanimate material universe is sustained.

etad-yonīni bhūtāni sarvāṇītyupadhāraya | ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā || 6 ||

6. Know that all beings originate from these two. Therefore, I am the origin and the dissolution of the whole universe.

Commentary

All entities — from Brahma down to a tuft of grass, originate in these two Natures, which are consciousness (Puruṣa) and Matter (Prakṛti). Irrespective of whether they are existing in an evolved or less evolved form, the [dual] principle of consciousness and inanimate matter are combined together in all entities.

It is proven on the basis of the Vedas and Smrtis that the Supreme Being is the cause of these two Principles, Prakṛti and Puruṣa (matter and consciousness), which form the totality of all sentient and insentient beings. This is evident from texts like:—

‘The Mahat resolves into Avyakta, Avyakta into Akṣara, Akṣara into Tamas, and Tamas merges with the Supreme Lord’ (Subala Up., 2);

‘O sage, distinct from the form of Vishnu, the Supreme Lord, the two forms, Prakṛti and Puruṣa, arise’ (V.P., 1 .2.;24) ;

‘What was described by Me as Prakṛti in its dual form of the manifest and the unmanifest, and the Puruṣa merge in the Supreme Self, and the Supreme Self is the support of all. He is the Supreme Lord named Vishnu, exalted in the Vedas and Vedanta’ (V.P., 6.4;39 & 40).

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