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The Bhagavad Gita, in its seventh chapter speaks about the life force that enlivens all living beings, without whose presence, they would be lifeless shells. The Gita further says that it is this life force or the divine force that is responsible for the creation, sustenance and final dissolution of all beings.
In support of this statement, the Gita proceeds to explain with examples many of the ubiquitous phenomena that we take for granted. ‘What is it that gives liquid nature to water? What is it that gives effulgence to the moon and the sun? What is that ‘OM’, the eternal, auspicious proclamation that all the Vedas extol? What is it that is the primordial sound in space (what modern science now terms as the background humming – the remnants of the big bang from which this universe came into existence)? What exactly is the nature of the valour of those valorous beings (who or what imparts this valour to them)? Who imparts fragrance to plants and flowers on this earth? How does fire get its quality of light or effulgence? What imparts life to all living things? Who grants the quality of asceticism and renunciation to those holy ascetics?
The answer, says the Gita, is the supreme divinity or ‘Self’ which pervades all creation, which is omnipresent.
To further drive home this truth, the Gita now says, in the first person, in the voice of Lord Krishna that “it is I who am the primordial seed of all living beings. I manifest myself as the intelligence or mental acuity in those brilliantly endowed ones. (This is the reason why in India extraordinarily brilliant or gifted persons are viewed as divinely blessed beings with appellations like Saraswati Putra, Purusha Saraswati etc). I am the valour in those valorous ones. (Here the word Tejas is used in the sense of valour or bravery as against the general usage of brightness of facial appearance that comes with deep erudition, austerities etc). I am the strength in those powerful people who are free from greed (Kama- desire for what one does not have) and attachment (Raga- the attachment to what one already possesses) and whose desire is not in violation of Dharma - righteousness.
It is this invisible string of Dharma that binds all creation together, like the string that binds all the disparate beads together into one attractive ornament. ‘Strive to realise this” is the message.