श्री भगवानुवाच
भूय एव महाबाहो श्रृणु मे परमं वचः।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया।।10.1।।
न मे विदुः सुरगणाः प्रभवं न महर्षयः।
अहमादिर्हि देवानां महर्षीणां च सर्वशः।।10.2।।
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।
असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते।।10.3।।
The Blessed Lord said, O mighty-armed one, listen once more to My supreme utterance, which I, wishing for your welfare, shall speak to you who take delight in it.
Neither the gods nor the great sages know My majesty, for I am the source of them all in all respects.
He who knows Me—the birthless, beginningless, and great Lord of the worlds—he, the undeluded one among mortals, becomes freed from all sins.
Osho’s Commentary
Life is a mystery. It is not a mathematical puzzle that can be solved. Mystery is not some coincidental quality of life; mystery is the very nature of life. Life is mystery. There is the unknown, which is vast, but it can be made known. What is unknown today can be known tomorrow. But that which can be known is not a mystery. Mystery means that which can never be known, that which is unknowable. The desire to know it is immense, life itself is a race to reach it, there is a thirst to meet it, and yet all effort, all desire, all thirst remains unquenched. We can come close to it, we can feel its touch, but we cannot know it. To be unknowable means that even if we recognize it in some way, we still cannot say that we have known it. The word Krishna uses for this is param vachan, the supreme word. Ordinarily, when we read this, no special thought comes to mind. But the supreme word is that which has no opposite. Truth has untruth as an opposite. A true statement can have an untrue statement in opposition to it. But the supreme word is that which can have no opposite statement, in which no alternative is possible. Truth that is known today may become untruth tomorrow. The truth of Newton is not the truth of Einstein. Science is a constant unfolding of truth into untruth. The supreme word is that which always remains true. It cannot be falsified. The river of life is like a story. A small river wishes to meet the ocean. It flows and flows, but then gets lost in a great desert. The sand begins to drink the river. The river weeps and cries out to the sand, “Will I ever meet the ocean?” The sand says, “There is a way. If you can become like the wind, you can reach the ocean. But if you try to cross as a river, the desert will drink you. If you are ready to be annihilated, there is a way to fly in the sky. If you become vapor, the winds will become your vehicle and carry you to the ocean.” The river says, “To be annihilated! But I want to meet the ocean while remaining myself. If I am annihilated, what is the joy?” The sand replies, “Then there is no way. Whoever has gone to meet the ocean has had to be annihilated first. And the one who has tried to save himself has been lost in the desert.” The supreme word is that which we do not know by experience, but for which we have a deep thirst. The supreme word must be accepted with shraddha, with trust. And that is the third meaning: an eternal word, a word that is not transformed by time and space. That which simply is.