Shri Bhagavad-Gita 32 страница

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and mind,—right or the reverse,—these five

are its causes,'

/dt^hi^That which Sastra sanctions.

The reverse=That which Sastra proscribes.

In all acts of any nature, whether they pertain to

body, or speech or the mind, the following are their five,

fold causes:—(i) ai/htshfhanam=Seat=hody, since it is

the /ocus of the jivatma, (soul)—or the collocation of

the five great Elements: (Earth etc.,);

(2). Actor=jivatma; or jivatma endowed

with the properties of intelligence and action (or capacities

to think and to act) as established in the Brahma-Sutras:

He is knower(or intelligent),—therefore.*'

'He is actor,—Sastras (thus alone) becoming signi

ficant ;*

(3). The various instruments or organs {=karaMWi)

are the quintuple groups, voice, hands,feet etc., with thfe

manas^the organs endowed with different functions all

combining to produce an act.;

(4)i The several functions ofvarious sorts mean the

several functions ofthe five-fold (vital) air,in its divisions

of Pfdna, Apana,etc. vitalizing the body and the senses;

(5) The Divinity (=DaivamJ the Fifth-. Divinity

sParamatma,the Inner Guide,is the Chief Fifth Factor

in completing an act, since it has already been affirmed:

Verily am I enthroned in the hearts ofall; from Me

is memory, wisdom and conjecture etc.*, {Gi: V-t5)

And further also it will be found stated:

'Isvara, Arjuna 1 is seated in the heart-region of all

beings, whirling all beings(as if) mounted on a machine.'

(Gi:XVIII-6I).

That the Jivatma's actorship(or the capacity of Jlv-

atma to act) is dependent on Paramatma, is established

in the Brahma-Sutra:

'Verilyfrom (Him) the Superior—(for) so declares

the Sruti."

It may be brought forward as an objection that if

Jivatma's agentship(or actorship)is dependent(or conse

quent)on Paramatma, then Jivatma has no concern in

work,and then the ^astras embodying rules of injunction

and interdiction become useless1 This objection washow

ever anticipated bythe Sastra-kara himself, and met thus:

But with a view to the efforts made;—on account of

the (otherwise) purposelessness of the mandates and

It 11-3-191'JnoLtaevo.* 3. n-3-40.

3t Br\ SSti 11-3-33

prohibitions (of Sastras).'^

The purport (of the whole) is this: Paramatma

grants the body and its organs, and also the powers in

herent in them, all dependent on Him ; and Jivatma, so

equipped, and so empowered, but dependent himself on

Him,manifests his will in the shape of effort through the

organs. And Paramatma who is located inside him,allows

him to act by His(silent)sanction. Jiva (soul)may in this

sense besupposed to be the actor by self-will,and becomes

himselfsubject tothe mandatoryand interdictory provisions

(of l^astra); for example; A heavy stone or timber re

quires the help of many persons to move, and though

many people doconstitute the combined cause in effecting

the movement, there is the chief person for whose benefit

alone the movement is effected, the benefit or non-bene

fit ofthe act done by more than one agent thus (accruing

to the chief agent*

&c.

16. '

It being so,whoso looketh on his mereselfas the

actor,isone of warped will. Heseeth not,since

enlightenment hath notdawned(onhim as yet).'

In verity, the agentship o^f Jivatma is subject to the

sanction of Paramatma; and such being the case,should

one fancy that one's own selfis the actor in all indepen

dence, he is to be considered as durmati,or one whose

understanding(or will)is perverted. Andsincenoenlighten

ment (or wisdom) has yet bloomed in his case, he sees not,

i. e., sees notevery other necessary factor that is needed to

constitute his agentship.

le Br: Le: 1-3-4: ‘ Krita-praya-

ma &c.,’

2, The soul’s powers are delega-

ted. He is endowed with the free-

will to use them, a Law being given

him to point out how to use it. Infra-

ction becomes punishable. The soul is

, the subject of punishment necessarily,

. See articles on Predestination and

| Eree-will. (Zheosophist, 1897). .

17. 'He who is exemptfrom 'self-ness,' whose mind

is not tainted,—even though he kill those

beings, he killeth not, nor is he fettered.'

Self-ness(=ahahktitl—ahahk&rd)=Egoity,=thatfunc

tion ofthe mind which attaches to one's own selfthe notion

of'

/ do the act' {aham karonti) arising out of self-love.

This idea is absent in him who is sufficiently enlightened

to refer all agentship to Paramapurusha.

Whose mind is not tainted—^Since I am no(indepen

dent)agent, the fruit resulting from the act, doth not con

cern me. The actitselfis not mine.' Whoseenlightenmentis

of this sort,his mind is said to be untainted. The inference

is that though he kill all these people (lokdn)—/.e., not

merely Bhlshma etc.,—in the conflict,hekilleth not. Hence

by the act called war, he is notfettered i. e., he does not

commit himselfin a manner so as to be a party to share

in the good or the evil fruit consequent on such an act

That this (higher) reflection of one's not being (in

dependently)actor, arises from the prevalence of Satva-

guna, that Satvam is therefore worthy of acquisition (or

culture),and that differences in acts result from the Gunas,

are now explained at length in order to demonstrate

wherein inducement or incentive to act lies.

IffiT &c.

18. 'Knowledge, Knowable, Knower: this Triple

constitutes the motive to act;'

the Means, the

Act, the Actor:this Triple constitutes the

factors of act.'

Jhdnam=Knowledge ofthe act to be done.

fAeyam=Knowable is the act itself which is to be

known and done.

ParijAdtd^Knower QX he whq knows the act.

These Three are requisites to impel one to undertake

such acts asjyotishtoma etc.,

Among these the jneyam or the actitselfis comprised

ofthe three elements:

Karaifam==t\\& means,such as money (and other ma

terials) required to carry out an act.

Arari»a=the Acts such as Yaga etc.,

Kartd=th.Q Actor or performer of the work.

^ &c.

19. 'Knowledge and Actor are (each) threefold

as differenced by the Gunas, declared in

the Science of the Guna.s. Hear from Me their

true nature as well.'

Knowledge regarding the work (or act) to be per

formed.

The act or work that is to be performed.

And its Actor is the performer thereof.

Guna-sahkhydne='SN\\s.n enumerating the varieties of

the effects ofthe Gunas(or qualities).

Their true nature— nature of Knowledge etc., as

differenced (or affected) by the Gunas(or qualities).

&c.

20. '

That knowledge,know,is Satvika,by which one

seeth theone indestructible realityin all beings,

—the indivisible in the divisible.'

The division among beings is the division as Brahma-

pas (the hierarchy),Kshatriyas(the roya,lty)etc.,(Brahma-

chari (student), Gfihastha (householder) etc., who are all

qualified for performing works; and also the divisions

(or differences) numerous such as white,tall etc., Seeing

the one reality is seeing the oneness of the essence of§tma,

and seeing it asindivisibleis by reason ofall atmasharing in

common the one attribute of intelligence; and seeing it

as indestructible or unchangeable amid the destructible or

changeable bodies such as that ofa Brahmana etc., and

also seeing that while in the capacity of performing an act

(or ceremoney) that the actor r=atma)has no interest in

the fruit ofthat act. This kind of Knowledge is Satvika.

&c.

21. '

But that Knowledge, know, is Rajasa, which

apprehends among all beings, plurality in sub

stance,and variety in quality,as distinct/

Distinctness is that which appearances such as

Brahmana etc., among beings,cause.

Pluralitv in substance is considering atma-substance

to vary with the variance ofthe bodies.

Variety in quality is considering atma to have the

qualities of whiteness, length etc.

And this is Knowledge ofthe Rajasa-kind,.which also

includes those engaged in an act as having interest for the

fruit thereof.

&c.

22. 'But that(Knowledge)is called Tamasa, which

clings to one act as if it were all,withoutreason,

without grasping the reality, and narrow.'

Any one act,such as constitutes the worship of the

hordes of Pretas, Bhutas etc.,and considering this one act,

which by naturecarries but small fruit, as ifit were all,

or as that which would bestow any and every fruit desired.

Without reason CahetukamJ=Blindly thinking that

that which is productive of but small result is pregnant

with all results.

Without reality (atatv&rthavat)^t\vt notion of sepa-

ratenessin substance,quality etc.,of atma-nature referred

to previously(in Stanzas 20, 2t),

Narrow {alpam\ since it relates to such trivial acts

as those ofworshipping ghosts etc.

After thus showing the Guna-formed threefold charac

ter of Knowledge as abiding in one in the capacity of

Performer ofan act, the Guna-formed threefold character

of the performed Act itselfis. now explained

&c.

23. That Actiscalled Satvika,which bya non-desirer

for fruit,is done as duty, void of attachment

and void of love and hate.'

Duty {niyatam)=th2X which is prescribed as appro

priate to ones varna^ and asjamd>.

Void ofattachmentsuch as one's being the agent,etc.

Void oflove for acquiring fame,and void of hate for

infamy. Act not done with such loves and hates is act

done without vanity. And done as duty without desiring

forfruit. This kind of work (or act)is called Satvika.

1^5 &c.

24. 'But that Act is declared Rajasa, which is

done with desire-aim and egotism,and attended

with great effort.'

Desire-aim—iXmivag or desiring for fruit, and attended

with egotism [ahaUkdra), or the self-love that one is the

performer of the work;and also'attended with great effort'

or trouble. This kind ofwork is called Rajasa,—work which

is done with the egotistic idea or conceit;

What a work

ofenormous trouble this; it has by me been done'etc.

&c.

25. '

That Act is called Tamasa which, in daring, is

undertaken from delusion, heedless of issues,

loss and hurt.

I. Vide notes i and 3, p:65.

Issues{anubattdhd)—^Q pain etc.,which is a necessary

concomitant of work.

Loss{kshaya)is theexpenditure ofmoney(etc.,)accru

ing from performing a work.

Hurt \^hmsd)=injury (trouble, annoyance, pain etc.,)

that a work subjects creatures to.

Daring {paurusha)=x}s\'& boast ofthe person to be able

to carry a work on to completion.

A work done in such a heedless manner,from delusion

(jnoha) or ignorance of the real Actor-ship of Parama-

purusha. Is called Tamasa.

&c.

26. 'He is called Satvika-Actor who is attachment-

free,boasts not of'

I-ness,' full ofcourage and

zeal, unmoved by success or failure.*

Attachment-free— from attachment for fruit

An-aham-vddi=-vfho boasts notofself(=I-ness),as the

agent,or who is devoid of the pride or love of self being

agent (ofan act).

Courage or fortitude, or the being able to

bear up against all unavoidable sufferings incidental to the

prosecution ofa work undertaken.

Utsdha=Z&2\, enthusiasm for effort, or the being

enlivened with an active spirit for work.

And to be unmoved whether success ot failure follow

an action such as thatofa war,or other acts such as earn

ing money and other necessaries for prosecuting such a

war. To be such an Actor is called Satvika.

<.l<n &c.

27. '

That is Rajasa-Actor who is ambitious, fruit-

seeking, niggardly, hurtful, impure, and en

slaved by joy and grief.'

Ambitious(ra^/)=An eager desiringafterfame,power

honor,or distinction.

Fruit-seeking=expecting to reap the benefits of work

done.

Niggardy(/«WAa)=The being unwilling to Incur ex

penditure demanded by a work.

Hurtful {him-ittnaka)tBlYiQ getting of a work done

by subjecting others to cruelty.

Impure[asuchih)—The being destitute of(personal and

other! holiness,a prerequisite for work.

And a slave tojoy andgtief, consequent on success or

failure attending any work such as war;—such is the

Rajasa-Actor.

&c.

i8. 'Thatis called Tamasa-Actor, who is unqualified,

vulgar,inert, wicked, deceitful, remiss, doleful

and rancorous.'

Unqualified (a^«^/aA)=The not having the requisite

competency for performing a ^liastra-prescribed work.

Vulgar(j)rdkriiah)—1Yic. not having letters or wisdom.

Inert {stabdho)=T\K: being destitute of inclmation to

even begin a work.

Wicked {sathaJf)=1h& having a predilection for black

magic such as sorcery.

Deceitful {naikritiko)=T\\& character to impose on

others.

Remiss (jalasah)=Th& being dilatory or lazily slack in

a work undertaken.

Doleful[vishddi)=iTYi& being always most despondent

or gloomy.

Rancorous(dirgha-sUiri)'=Th^ harbouring ofdeepand

long vengeance against others towards whom,even witch

craft has been practised. Such a person is tdmasa-Aciot,

Thus has the threefold character been described of

the(i)Knowledge of work to be done,(2) Actthat is to be

done etc.,(3)the Actor ofthe work (wafe.. Stanza ig afte).

And now the threefold character of Reason {duddhi) and

Purpose[dhriti],the essentials for determining all truthand

all aim,is described:

1%^ &c.

29. * Listen Dhanahjaya I to the distinction ofReason

and Purpose made threefold by the Gunas;

—completely and severally to be described.'

Reason (^««/dA/)=the ratiocinative faculty, or the

intelligence which wisely determines.

Purpose{dhriti)=T\\'& resolve,steadfastness or courage

to stand any trial which may attend the prosecution of a

work undertaken:

Hear the threefold distinctions of these rendered so by

the Gunas:^—

^ &c.

30. '

That is Satvika-Reason,Partha I which discerns

action and inaction, duty and non-duty, fear

and non-fear, bondage and release."

Action oradvance[pravnttif Dharma(or method)

to be observed forachieving material goods{cd>hyudaya.)

Inaction or retiring {nivntti*)=\he Dharma (or

method)by which Moksha(release)is effectible.

1. Léf: Circling forward=mov-

ing=action=outgoing impulses, or

evolutions

2. Le#s Circling backward or in

ward = retiring =inaction = Ingoing

tendencies, or involution.

Duty and non-duty {kdry-dkdrye)—'Yhe knowing by

a person of what may be done and what may be avoided,

according to time, place and circumstances; by a person

who may have embraced either of the courses ofpravritti

or nivritti.

Fearand non-jear[phay-dbhaye). Fear Is that which is

occasioned by infraction of^astra. Non-fear is that which

is occasioned by observance of Sastra.

Bondage {,bujidha)=i)a& exact nature of Samsara.

Release{mQkshd)=theexact natureofliberationthere

from (f.e.,from bondage).

TheSatvika-Reason isthat which discriminatesall this.

W &c.

31. '

That is Rajasa-reason,ParthaI which erroneous

ly conceives Dharma and Adharma, duty and

non-duty.'

That is Rajasa-Reason,which rightly discerns not

between the two kinds of Uharma above mentioned (f. e.,

pravntH and nivritti),and their opposiles, Adharma; and

whicn rightly oiscerns not what a person ought and

ought notto do according to time, place,and circumstance.

&c.

32. '

ThatisTamasa-Reason,Partha!whichenwrapped

in gloom, understands all things pervertedly:

Adharma as Dharma (etcj.'

As for the Tamasa-Reason, enveloped as it is in

Tamas,itperceivesall thingscontrariwise,such as mistaking

Adharma(.wrong)for Dharma(right;;Dharmafor Adharma

ofafactfor a figment;afancy for a fact;a superior ideal for

a base one; a base one for a superior ideal;and so on,

&c.

33. 'That is Satvika-Purpose, Partha I,—that of

unerring Yoga,—by which theenergies of mind

prana and the senses are sustained.'

'That Purpose of unerring Yoga(concentratedness),

by the strength of which a person sustains all the energies

oftnanas(mind), prdna (vitality), and the senses,' is the

paraphrase. Ftf^a=The meditation on Bhagavan,which is

the Means for release {moksha). This Yoga is the only

efficacious one and should be done with singleness of

purpose;(the efficacy consisting in the effecting of the

highest beatific bliss for man, and singleness consisting

in the discarding ofall other fruits antagonistic to moksha^

vide., Tdtparya-chandrika).

Now, the mind, the vitality (or the organic life of

the body),the senses and all acts ofa person,to, as means,

be made to be engrossed in the achievement of such a

Yoga,is the Satvika-Purpose or Will.

W § &c.

34. '

That is Rajasa-Purpose,Partha! by which,—

from motivesofattachmentand fruit—,Dharma,

pleasures and wealth are maintained.'

That is Rajasa-Purpose or Will by which a person'

who, longing for fruit, and who, on account of much

attachment,—maintains,feeds or keeps alive such desires

as virtue {dharma), pleasures{kdma\ and wealth {artha)

is the paraphrase.

Dharma, Kama and Artha^ figuratively stand for the

means by which those ambitions are achieved, viz., the

powers of mind,life, and the senses.

Fruit, aimed at, is only the fruit of these,viz: Dharma

Kdma and Artha(not Moksha of Stanza 33).

So, that Purpose or Will is called Rajasa,which main

tains or sustains the energies of the mind,life and the

senses directing themselves to the achieval of the ends,

viz:Dharma, Kdma and Artha}

I. Read page 9for explanation of Dharma &c.

35. 'That is Tamasa-Purpose,Partha! by which the

fool doth not shake off slumber, dread, grief,

despair and folly.'

Svapnam=^s,\\imh&[,or sleep.

Madam=io\\y arising from the enjoyment of objects.

The fool or the ill-wise man {durmcdhdh)does not hinder

the mind and other life-forces in him dragging him into

sleep and surrounding him with fancies. He abets them

in their coursings in that direction.

The terms, dread, grief and despair symbolize the

objects which cause these feelings.

The sustenance of the powers of the mind, life etc.,

which occupy themselves along these lines is the Rajasa-

Purpose or Will.

^ &c.

35 '

Now listen from Me, Bharatarshabha!' the

three kinds of Happiness.'

All the aforesaid. Knowledge, Act, Actor etc.,are

with reference to, or to subserve the purpose of, obtaining

Happiness. This is of a threefold complexion. Listen:

&c.

36. '

Where,one by habit delighteth,and the end of

pain reacheth.'

That Happiness, by long habituation thereto, one

gradually derives exquisite pleasure by.and finally reaches

ike end of/«/w=the termination ofthe pain of samsara.

The same(Happiness)is now examined:—

&c.

37. 'That is called Satvika-Happiness, which at

first as venom is, but nectar in the end;—

spiringing from atma-knowing .serenity.'

I. A nomo.U guerre of Aijuna; '

The Bull of the Bharata-race.'

That Happiness,which by hard effort at the beginning

of Yoga hastobeachieved,and which by itssingular nature

has not yet been tasted;and therefore 5e.eva.s-like venom,i.e.,

painful. But in the end,or when bythe strength of practice,

its singular nature is experienced, it is like nectar.

And this Happinessspringsfrom dtma-knowing serenity.

The mind or the understanding which concerns itself

with atma is atma-knowing mind. .

Serenity means the calmness which comes to this

mind when all other objects(saveatma)have been divorced

from its contemplation. From this divorcement arises the

experience ofatma, and this experience is the Happiness

which is like nectar; and this is called Satvika-Happiness.

38. 'That is declared Rajasa-Happiness, which by

contact of sense with object,is at first as nectar,

but venom in the end.'

What, when enjoying objects by means ofthe senses,

seems as nectar, but which in the end,—when no more

relish or hunger remains for obtaining such sense-

gratification,when it Is realized too as a premium paid for

infernum—, is felt as ifa potion were taken of poison,that

is said to be Rajasa-Happiness.

*1^ &c.

39. '

That is said to be Tamasa-Happines.s,which en

thrals atma,both in the beginning and theend ;

and which springsfrom sleep, sloth and listless-

ness.'

The beginning is during experience, the end is when

the experience shows itself in results. Always it (this

Happiness)enthrals atma. Infatuation {tnoha) means the

obscuration of things from appearing in their true lights.

Sleep etc.,are causes ofdelusion even during the time

of enjoyment. The delusive character of sleep is self-

evident.

Sloth (rt/ai>'a)=the languidness of sense-functions.

When senses are dull, certainly dullness of intellect follows

suite.

Heedlessness {pramada) is inattention to work on

hand. Here also the dullness ofintellect is patent. Hence

the delusive character of sloth and heedlessness as well,

(like sleep). Hence this Happiness is of the Tamasa-kind.

Thus it has been shown that both Rajas and Tamas

are fit to be suppressed by the Moksha-aspirant, and Sat-

vam acquired.

&c.

40. 'No being exists either on earth, or above amid

the Devas, exempt from these triple matter-

born Gunas.'

On earth — among men; above in the higher regions

amongst the celestials. All from Brahma down to

the plant,there is not one creature which is free from these

three qualities(gunas), begotten of matter.

Thus,Tyaga—Renunciation—referred to in the Sruti:

'By Tyaga they obtain Immortality'', as the Means

to Moksha, does not differ from whdt the term

Sannyasa signifies. Both mean Renunciation in the sense

that works ought to be performed, but all idea of

agentship therein(personality)should be sacrificed. Sacri

fice(r)offruit for work done(2) ofthe idea of arrogation

of work to self, and(3) of one's own authorship of work,

are to be realized by the reflection which sacrifices to, or

ascribes to, Paramapurusha alone, all Authorship. This

reflection is evoked under the dominating influence of

Satva-guna alone. In order to apprise one that this Guna

is worthy ofculture,the effects of the other Gunas, Rajas

and Tamas have also had to be dwelt upon.

And now, that complexion of work—as the Gunas

modify, so as to fit itself to the several spheres oflife in

which the natures and occupations of Brahmanas etc.,find

expression—will be illustrated, in order to show that all

work performed as means to Moksha is ofthe nature of

worship to Paramapurusha,and to show that when work is

performed in this view the fruition thereof becomes

Himself the Goal:

41. 'The duties, O Foe-harasser 1 of Brahmanas,

Kshatriyas, Vaisyas and Sudras, are assigned

according to the qualities born of(their)nature.'

Svabhdva=ndX\it&—ovin or inherent nature, of Brah

manas,etc. This nature means the past Karma that has;

been the cause of determining the several births as

Brahmana etc. The Gunds,viz:Satvam etc.,areborn of this.

Ofthe Brahmana, the quality dominating is Satvam

which supresses the qualities of Rajas and Tamas.

Ofthe Kshatriya,the quality dominating is Rajas, by

suppressing the qualities of Satvam and Tamas.

Of the Vaisya, the quality slightly dottiinating is

Tamas,by overpowering the qualities ofSatvam and Rajas.

But of the 3udra, the quality strongly regnant is

Tamas,by eclipsing the qualities ofSatvam and Rajas.

Duties,varying according to the qualities born of the

natures ofBrahmanasetc.,are assigned by the Sastras; i.e.,

the ^astras define that such are the qualities possessed by

the Brahmanasetc.,such the duties proper to their station,

and such their occupations etc.

42. 'Restraint, governance, austerity, purity, for

giveness, and uprightness; knowledge,wisdom,

faith;—these are duties native to Brahmanas.'

Restraint=The Discipline ofthe outer senses.

Governance=The Discipline of the inner

sense(=antajt-karam — mind).

Austerity=The denia'or forbearing toindulge

one's own appetites,and imposing on self bodily restric

tions dictated by !5?astras.

^aucham=y\in\.y=Th& preparatory holiness required

for discharging a IJ^astra-ordained duty.

Forgiveness=The preserving thecomposure

ofthe mind against provocation offered by other parties.

iir/av<»/«=Uprightness=The correct outward expres

sion to others of what is thought of in the mind.

y;«<iHaw'=Knowledge ofthe higher and lower Truths

or Verities of the Kosmos.

=Wisdom, or knowledge relating to the

characteristics or attributes of these Verities.

.4f/i/f'>'a/«=Faith=lmplicit belief and trust in all the

averments of the Vedas;—such that it remainsimpregnable

against any attempt.to shake it. This firm conviction

consists(in the main)in the belief that:

1. Vasudeva is Bhagavan, the Furushottama, and

Para-brahma.

2. He is Beyond all evil.

3. He is possessed of the countless Illustrious Attri

butes, such as Omniscience,Omnipotence etc, which are

innate and transcendent

4. He is the Object of knowledge to be known by all

the Vedantas.^

5. He is the Sole Cause of the infinite Kosmos.

6. He is the Sole Prop ofthe infinite Kosmos.

7. He is the Sole Director ofall Kosmic operations.

8. All Veda-enjoined duties are but various Modes

of His worship.

9. And so worshipped, He confers on men,each ac

cording to the terms of his petition, their several wants

such as Dharma, Artha, Kama and Moksha.'*

That 3uch is the sense has already been evidenced by

such Texts as: 'By all the Vedas, I am the Sole Object

to be known': (Gi: XV-is); 'I am the Origin ofall,

from Meall moves {Gi:X-8); * In Me is all this woven

{Gi: ViI-7); * I am the Enjoyer ofall "Vajfta and Tapas

,knowing Me,Peace is attained {Gi: V-29);'

There

is nothing exists higher than Me, Dhanafijaya!: {Gi:

VII-6^); 'Whoso knows Me, the Birthless, the Begin-

ningless,and the great Lord ofthe Kosmos': {Gi: X-3);

and further illustrated in such Texts as; 'Whence impul

ses of all beings are derived, by Whom all this is permeat

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