In many sections of the Gita, the Lord shows how His presence can be recognised in each and every aspect of the universe, which has its very source in Him. Yet He remains distinct and beyond creation, though totally responsible for its upkeep at all levels, pointed out Srimati Sunanda in a discourse. This unique relationship between Brahman and creation is well illustrated in the analogy of the wonderful phenomenon in nature, the ocean.
There is constant activity in the ocean when the waves rise and fall in succession. The waves are of various kinds, high or low, blue or green in colour, clear or frothy in appearance and texture. But none of them can be what they are if there is no ocean. So too Brahman pervades the entire creation in its gross and subtle aspects in totality, but at the same time is not connected to any of these at any point of time. He remains distinct, endless, birthless, and the essence of eternal consciousness that causes all these multifarious activities in creation.
Brahman endows the five elements — akasa, wind, fire, water and earth — with their respective qualities: every kind of species in the world, mobile and immobile, animate and inanimate, with individual traits; every human being with the senses, mind and intelligence, intellect, and the physical entity that enables them to live and function. Likewise, when He says that he is in desire that is not contrary to dharma, an important feature of human nature is explained. Each one has desires of various kinds in the course of one’s life. But God is present in human desire when one wishes to know the purpose of life and in one’s intention to be a better human being. This is possible when one gains a mature outlook and sheds the desire for worldly attractions.
