Who is Almighty - The Bhagavad Gita

Who is Almighty - The Bhagavad Gita
॥ श्रीमद्भगवद्गीता ॥ ॥ ॐ श्री परमात्मने नमः ॥ ॥ अथ श्रीमद्भगवद्गीता ॥
 
Shree Krishna has explained about the almighty or Brahman (in Sanskrit, root bṛh means "to swell, expand, grow, enlarge") in chapters 7, 11, 13, 15 and 17 of Shrimad Bhagavad Gita. Brahman Supreme Brahman has two concepts viz. Nirguna and Saguna. Nirguna Brahman is formless, without attributes or quality. Saguna Brahman, in contrast, was envisioned and developed as with form, attributes and quality. Brahman is distinct from Brahma (one of the deities & mortal), Brahmin (one of the Verna) and Brahmama (one of the four ancient layers of texts within the Vedas).
Supreme Brahman, the truth (Being)-consciousness-Bliss, is eternal, the ultimate reality and pervading all in the universe. Brahman is omnipresent, transcendent (supreme, divine), beyond time and space, but yet immanent in nature and in all beings – as light in the sun and other luminaries, as gravitation that keeps the galaxies in position, as fertility in soil, as digestive powers in all living beings and above all in the hearts of all as the living spirit from whom life, memory, intelligence, knowledge and everything else proceed.

Supreme Brahman is the lord of the two beginning less entities Prakriti and Jiva is said to be neither Sat (being) nor Asat (non-being). Brahman is the the sustainer of beings (as Vishnu), the destroyer (as Rudra) and the creator of all (as Brahma). Brahman is knowledge itself, worth knowing, and worth attaining through real wisdom. The eternal Jivatma (soul) the fragment of the Supreme Being is the controller of the body etc. Around Jivatma is the mind, ego, Buddhi, senses etc. which are arisen from Prakriti.

That is infinite, this is infinite. From the infinite, the Infinite has come forth. When the Infinite is subtracted from the Infinite, the Infinite remain.

Om tat sat are the holy syllables & represent Brahman, and indicate the sacrificial mentality. Om is sound Brahman (शब्द) and the seed of all mantras, Tat means that indicating Brahman. Sat means truth or reality, is equally representing Brahman. Utterance of these syllables, promotes his spiritual evolution. Brahman is the goal and devotion, real wisdom, selfless karma & dhayan yoga are the paths. 
 
Shree Krishna has explained the attributes of Brahman & Jivatma as under (in bracket, chapter. verse) (the relevant Sanskrit verses of Bhagavad Gita are mentioned at the bottom):

Chapter: 7 - Attributes of Almighty - I

1. I am the sapidity (deliciousness) in water and the radiance in the moon and the sun; I am the sacred syllable AUM in all the Vedas, the sound in ether, and virility in men (7.8).
2. I am the pure odour (the subtle principle of smell) in the earth and the brightness in fire; I am the life in all beings and austerity in the ascetics (7.9).
3. I am the eternal seed of all beings; the intelligence of the intelligent; the glory of the glorious; the might (free from passion and desire) of the strong; the desire according to dharma (7.10, 7.11).
4. All other entities which arise from Sattva (the quality of goodness), or from Rajas (the principle of activity) or Tamas (the principle of inertia), they all are evolved from Me (Brahman/Shree Krishna) alone. In reality, however, neither do I exist in them, nor do they in Me (Brahman/Shree Krishna) (7.12).

Chapter: 11 - Almighty 

1. Shree Krishna says: I am mighty Kala (the eternal Time-spirit), the destroyer of the worlds. I am out to exterminate these people. Even without you all those warriors, arrayed in the enemy’s camp, shall die (11.32).
2. Arjuna says: O infinite, O Lord of celestials, O Abode of the universe, You are that which is existent (Sat), that which is non-existent (Asat) and also that which is beyond both, viz., the indestructible Brahman (11.37).
3. You are the primal Deity, the most ancient Person; You are the ultimate resort of this universe. You are both the knower and the knowable, and the highest abode. It is You who pervade the universe, O one assuming endless forms (11.38).
4. You are Vayu (the wind-god), Yama (the god of death), Agni (the god of fire), Varuna (the god of water), the moon-god, Brahma (the Lord of creation), the father of Brahma himself (11.39).

Chapter: 13 - Attributes of Almighty - II

1. Supreme Brahman is the lord of the two beginning less entities Prakriti and Jiva is said to be neither Sat (being) nor Asat (non-being) (13.12).
2. It stands pervading all in the universe (13.13).
3. Though perceiving all sense-objects, it is really speaking devoid of all senses. Nay, though unattached, it is the sustainer of all nonetheless; and though attributeless, it is the enjoyer of Gunas, the three modes of Prakriti (13.14).
4. It exists without and within all beings, and constitutes the moving and the unmoving creation as well. And by reason of its subtlety, it is incomprehensible; it is close at hand and stands a far too (13.15).
5. Though integral like space in its undivided aspect, it appears divided as it were, in all animate and inanimate beings. That Brahman is the only object worth knowing is the sustainer of beings (as Vishnu), the destroyer (as Rudra) and the creator of all (as Brahma) (13.16).
6. That supreme Brahman is said to be the light of all lights and entirely beyond Maya. That Brahman is knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly abiding in the hearts of all (13.17).

Chapter: 15 - Attributes of Almighty - III

1. The radiance in the sun that illumines the entire world, and that which shines in the moon and that which shines in the fire too, that radiance is Mine (15.12).
2. I pervade the soil to support all creatures by My vital energy, and nourish all plants (15.13).
3. Taking the form of fire, as Vaisvanara, lodged in the body of all creatures and united with the Prana (exhalation) and Apana (inhalation) breaths, it is I who digest and assimilate the four kinds of food (which are eaten by biting, swallowing, licking and sucking) (15.14).
4. It is I who remain seated in the heart (heart is symbolic location, it is all pervading) of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the ratiocinate faculty (methodical & logical reasoning by which doubts, hostility etc.). Again, I am the only object worth knowing through the Vedas; I alone am the origin of Vedanta and the knower of the Vedas too (15.15).
5. The perishable and the imperishable too these are the two kinds of Purushas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the Jivatma or the embodied soul is called imperishable (15.16).
6. Yet, the Supreme Person is other than these, who, having encompassed all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the Supreme Being (15.17).
7. Since I am wholly beyond the perishable world of matter or Ksetra (Prakriti), and am superior even to the imperishable soul, Jivatma, hence I am known as the Purusottama, the Supreme Being, in the world as well as in the Vedas (15.18).
8. Wise man who realizes Me as the Supreme Being knowing all, he constantly worships Me (the all-pervading Lord) with his whole being (15.19).

Chapter: 17 - Om Tat Sat

1. OM, TAT and SAT - this has been declared as the triple appellation of Brahman, who is Truth, Consciousness and Bliss. By that were the Brahmamas and the Vedas as well as sacrifices created at the cosmic dawn (17.23).
2. The acts of sacrifice, charity and austerity, as enjoined by sacred precepts, are always commenced by noble persons, used to the recitation of Vedic chants, with the invocation of the divine name OM (17.24).
3. With the idea that all this belongs to God, who is denoted by the appellation (name) “TAT”, acts of sacrifice and austerity as well as acts of charity of various kinds, are performed by the seekers of liberation, expecting no return for them (17.25).
4. The name of God, “SAT”, is used in the sense of reality and goodness. And the word “SAT” is also used in the sense of a praiseworthy, auspicious action (26).
5. And steadfastness in sacrifice, austerity and charity is likewise spoken of as “SAT” and action for the sake of God is verily termed as “SAT” (17.27).
6. An oblation which is offered, a gift given, an austerity practised, and whatever good deed is performed, if it is without faith, it is termed as naught i.e., “asat”; therefore, it is of no avail here or hereafter (17.28).

Chapter: 15 - Jivatma

1. The eternal Jivatma (soul) in this body is a fragment of the Supreme Being; and it is that alone which draws around itself the mind and the five senses, which abide in Prakriti (15.7).
2. Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires (15.8).
3. It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, that this Jivatma enjoys the objects of senses (15.9).
4. Striving Yogis too are able to realise this Self enshrined in their heart. The ignorant, however, whose heart has not been purified, know not this Self in spite of their best endeavours (15.11).

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