CHENNAI: Scriptures reiterate that the superior power of the Lord is beyond the grasp of human senses and requires an intuitive leap to gain access to this transcendental knowledge. In the Bhagavad Gita, Lord Krishna’s exposition of the subtle features of the Supreme Brahman fills in the gaps in understanding by anticipating the possible doubts that might be raised in the context, pointed out Sri N. Veezhinathan in a lecture. The Supreme Brahman is the embodiment of Sat-Chit-Ananda (eternity, wisdom and bliss) and is not dependent on any of the created beings. He is above all creation and is the Supreme Source of all.

When the Lord says that His all pervasiveness lends support to the entire universe, He also says He is not in these objects. There is a definite distance between Him and the manifested world. Though He maintains, nourishes and protects all the beings in the universe, He never gets attached to any of them. Each being exists to work out his/her Karma and the Lord merely disburses the fruits of every individual’s Karma. At the time of dissolution, all beings enter Him in subtle form and when the Kalpa begins they become manifest in their individual identities.

In describing the link between Him and the world, the Lord uses the analogy of space and wind. Space supports the universe and wind blows within the space. Space is unattached at all times, and wind is present everywhere and always. Yet there is no connection between the two. Space and wind remain distinct and wind cannot lay any claim on space. In the same manner, all beings derive their existence from the Lord and abide in Him but are yet separate from Him. Even the infinite magnitude of space and the power of the wind are a manifestation of the Lord’s power. The realised soul understands that all this is the Lord’s Maya.

There is an implied lesson to every individual in this explanation. Unless one develops a detached stance one cannot avoid falling into the trap of the ego sense by which one tends to identify with the body and the material world rather than the inner Self that is immortal and subtle. One thus remains in bondage to the cycle of birth.