Collected words from talks of Swami Tirtha

“Aham sarvasya prabhavo/ mattah sarvam pravartate/ iti matva bhajante mam/ budha bhaаva-samanvitah – I am the source of all spiritual and material worlds, everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.”[1]

Krishnastarts this verse with aham. What is this aham? Aham means “I, Myself”. But this is a combined word – “a” and “ham”. Actually – “a”, “ha” and “m”. Aha! If we understand this – this is an eureka effect. Aha! We understand something about divinity. He is talking.

“A” is the first letter of the Sanskrit alphabet. In other place Krishnasays in the “Bhagavad-gita” that “From the different sounds I am the “A”[2]. Have you made any research what is the most frequently used sound in Bulgarian language? “A”. You see! You have a divine language.Krishna is hiding in all the “a” that you pronounce.

So “A” is the first step of the alphabet. And what is the last sound of the Sanskrit alphabet? The last letter is “ha”. So Krishnastarts with “a-ha”, He gives everything that can be told. And “m” – “mmmmmmm” – this is Divinity. This is resounding in the “Om”, right? This resonant nasal sound. Letters are there to describe everything that exists. And this nasal sound is the divine touch. So Krishnastarts with aham. Is there anything else to say?! Everything is contained in one word.

Still He tries to put it in a more elaborate form. And the meaning of aham in this verse is “I”. That is very positive about existence. He does not say “nothing”, He says “something”. The divine identity is there, it’s not vain, it’s not nothing, it’s not emptiness. From this we can understand that there is supreme divine identity.

Then the second word He says is “sarvasya”. And “sarvasya” is a genitive; “sya” at the end shows that this is “belonging to something”. “Sarva” means “all”. “I am” – He says “aham” – and next He says “and everybody else”. “Myself and everybody else” – “sarva”.Krishna is a dualistic philosopher. He says: “I and you.” “Me and you all”. This is positively stressing the existence of everything else. He does not say: “I am, but you are only an illusion.” No, He says “I am and you also are.”

And “sarvasya” means “belonging to all”. So He says: “I belong to you.” Our Lord is a loving God: “I belong to you.” He is also selfless. Because He does not say: “You belong to Me.” But He says: “I belong to you.” Krishna is very rasic, too much loving, “I belong to you, I dedicate Myself to you, I give Myself to you.”

But then to help you not to forget your identity He says “prabhavo” – “I am your Lord.”Krishna says: “I belong to you, but you are subordinate and I am a little superior.” This is the way how to teach, how to educate people nicely. Give them friendship first and then tell the truth. “I belong to you, but our position is like this.” Because without that emotional contact is practically impossible to come closer, practically impossible to understand something. Shrila Prabhupad also says: “First make friends with others and then you can preach to them.”

You see how condensed this verse is?! Three words – and the whole philosophy is there. “I exist, you exist, we have a connection and I am a little superior.” We can explain that for hours and years, but this is the essence: “I am, you are, we belong together.”

Then Krishnasays: “mattah”-  “from Me”. “From Me everything emanates, from Me everything comes.” Ultimately everything comes from this divine source. Certain things come from there directly, other things come indirectly. The divine domination, divine signals come directly from His source. But the signals from illusion come indirectly from that source. We can say this is a broken transmission. Yet ultimately everything comes from that source, even illusion comes from that source and starts to function over jivas. That shows that there is a source – an ultimate, a final source of all emanations.

These two lines are just like an ontological lesson. They tell you everything about existence – what exists, what is what, who is who. It describes God, it describes living entities, it describes the connection between the two and then it describes the whole creation, the whole world. And identifies the ultimate source also.

Some people say that the “Bhagavad-gita” is eclectic. Eclectic in a sense that it is not consequent enough according to their understanding. I suggest to them: learn, study and then judge.



(to be continued)

[1] “Bhagavad-gita”10.8

[2] “Bhagavad-gita” 10.33

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