No man can fulfill everything a women wants or needs
Let my mind be eternally devoted to Sri Govindaji, the Supreme Lord Krishna , who is the source of all pleasures for the cows and the senses. Who is the Ultimate Truth ! Who is infinite and who is an abode of inconceivable powers. Who is the indwelling monitor of every living entity as paramatma the supreme soul. Who is extremely competent in the protection of His devotees. Who is the ultimate source of all universes, material and spiritual and who is eternally blissful.
Srimad Bhagavad-Gita by which the ocean of ignorance becomes completely evaporated and by which pure devotion is nourished is the source from which the ultimate reality becomes illuminated eternally in spite of its inconceivability.
I am offering my humble obeisance unto that Gita Upanisad, the Srimad Bhagavad-Gita, which was composed by the Supreme Lord Krishna, Himself, who is the abode of all true virtues.
The Supreme Lord Krishna, who is the Supreme God of Gods, who is full of unfathomable, transcendental bliss, who is inconceivably omnipotent, the Supreme Ultimate Personality, counselled Arjuna on the battlefield of Kuruksetra.
The Supreme Lord Krishna by whose will the complete creation, preservation and annihilation of a myriad of variegated universes are subject to. Whose lotus feet are incessantly meditated upon by Brahma, Shiva and all the demigods.
That Sri Hari, the Supreme Lord Krishna who removes all sufferings of His devotees, after pleasing His own associates by His pastimes, who had descended with Him right from the very beginning of His appearance; and after delivering the living entities caught by the tigress of ignorance. The Supreme Lord Krishna desiring the salvation of posterity and future generations even after the disappearance of His manifest pastimes, bestowed upon the earth Srimad Bhagavad-Gita.
Although Arjuna was His dear associate, by His inconceivable potency He made him appear bewildered and then again to dispel his bewilderment, He narrated Srimad Bhagavad-Gita which illuminates the Ultimate Truth regarding Himself, His eternal associates and His eternal abode.
Among these five the only one among them who is all pervading and omniscient is Isvara, the Supreme Lordand the one who is incomplete in knowledge is the known as jiva, all living entities.
Among these five, Isvara, jiva, prakriti and kala are eternal and the four being jiva, prakriti, kala and karma are all subject to Isvara. Karma, the results of actions is described as pragathava which has no beginning but does have an end. An example of pragathava is: summer is coming but from where summer has come from cannot be ascertained; but it can be determined when summer is over and has ended. Karma is to be understood like that.
Isvara is knowledge Himself; so is the jiva and they are both the knower. Isvara is complete, the predominator and the jiva isincomplete, the predominated. Both are substantiated by the word asmad, meaning the ego. In both cases the ego is not of the mahat-tattva, the total material energy.
The one which in substance contains the three modes of goodness, passion and ignorance is prakriti, the material substratum. The one which although is of material substance but is beyond the three modes is kala, time and the one which is invariably performed by all living entities or jivas and is variously defined as advishta which is fate, destiny, predestination and others is karma, the results of actions
Isvara and jiva are both the knowers and the enjoyers. This is verified by Vedanta and the sagacious conclusions of the learned. Though knowledge and the knower are non-different like the sun and its rays yet there is a difference due to special attributes. The special attribute likened to difference is not actually different and although there is no essential difference the function of difference is utilised to discern dharmi the subject from dharma the object. Like the difference between fire and fires power of combustion. When it is said that time is always present, it is apparent that there is no difference between time and always; yet they are used together anyway. So in this way the wise realise difference in spite of apparent non-difference.
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Indian Mythology 