Скачать или смотреть Bhagavad Geeta 80 - Chapter 7 - Bannanje Govindacharya (7.10 )

7.10
Krishna says he is the seed from which the world originated.
This led to three types of views -
View 1 - Bhagavanta is the material cause and he himself transformed into the universe,
View 2 - the universe is the body of Bhagavanta,
View 3 - Bhagavanta appears to have transformed into the universe, but since this is just an appearance, the universe is an illusion (Drishti Srishti - Shankaracharya's argument).
A history of the Indian philosophies - Buddhism spread vastly with support from kings like Ashoka, with the idea that the world is an illusion. Kumarila Bhatta trained under a Buddhist and stood against Buddhism arguing against Buddhist scholars with the condition that they should leave the country if he wins. He sent them to neighboring countries and curbed the spread of Buddhism in India. But he didn't establish Vedanta to replace it himself.
In the time of void, Shankara came up as a leader and propogated Adwaita as a way to understand Vedas. People accepted it since he was the main leader doing this. He said the world is an illusion and everything is one (Bhagavanta).
Bhaskaracharya came later and didn't feel the world was an illusion. Came up with his own interpretation (primarily to argue against Shankara's idea) of Bheda Abheda - world is different but the same as Bhagavanta (convoluted means to explain it - ocean and wave theory). But not very different from Adwaita.
Ramanuja came later claiming the world is Bhagavanta's body since he is within it. Problems with this view - One will have to accept that Bhagavanta's body has destruction (then he is same as Jeeva which can't be destroyed but gets bodies that can be destroyed). Also, just because one is within the body doesn't mean it is their body (lot of organisms live in our body). It becomes one's body when they get is because of their Praarabdha and they can only experience things through that body. Bhagavanta doesn't have Praarabdha and can experience everything without a body when he is inside the universe. He has only Swaroopa Deha, no Panchabhoutika body.
Then what does being Beeja mean? Beeja means the cause for things to come into existence - He causes Jada Prakriti to become the universe, causes Jeeva to get a body - causing changes which create the universe and beings. Thus, he is the Beeja - he makes Avyakta as Vyakta.
Fathers are like Beeja for children (bring them into existence). There are rare exceptions like Paandavas (Indra is father of Arjuna, but he is Arjuna himself too).
Beeja for all Bhootas - Bhootas means beings (one capable of elevation), so he became the cause for the beings coming into existence (Vyakti Abhivyakti), but also for their strengths and characters coming into existence (Shakti Abhivyakti). Bhoota can also mean non-living world (Panchabhootas). Bhoota can also mean Mukta Jeevas (the most elevated).
Sanaatanam - Eternally existing. In the world, the seed is gone when the plant is born. But Bhagavanta is the seed that continues to exist the same way, even as the world transforms.
He gives different things different powers (Shakti Abhivyakti) - Apaamarga leaf removes sins, its Samit removes witchcraft etc.
Bhoota as Panchabhootas - he is the seed for non-living world too. Bhoota as Mukta Jeevas - he is the giver of Mukta (Abhivyakti of their true self).
Paartha - One who has seen the other side - Aparoksha Jnyani. Can also be Bhagavanta's name (one who takes us to the other side - Mukti).
Details of Mukti - A state of satisfaction. One doesn't need to strive for anything. There isn't anything Panchabhoutika there - only transcendental things. There is no time there (Kaalaateeta) and thus no Panchaanga, Ekadashi, Tithi etc - the sun doesn't set.
Partha also means knower of the meanings of Vedas well (he knows all these meanings of Beeja very well).
Two types of Moksha Yogya Jeevas - ones with emphasis on intellect (Buddhi Pradhaana ie Jnyaana Yogis) and ones with emphasis on physical strength (Bala Pradhaana ie Karma Yogis). He is the intellect in Jnyaana Yogis and strength in Karma Yogis. Both will reach Moksha.
Devatas are the primary Buddhi Jeevas followed by other Jnyana Yogis. Among humans, it refers to Brahmana Varna Jeevas (irrespective of where they were born i.e. not Brahmana Jaati). Also, Buddhimaan can be interpreted as Aparoksha Jnyanis- Krishna says he is the one who gives Aparoksha Jnyana.
Tejas is physical strength or mental sharpness to achieve things - he is the admin acumen and physical strength in kings and Kshatriyas, he is the business acumen in Vaishyas, he is the physical strength to provide service in Shoodras.
This Varna systems continues in Moksha too. The Swabhaavas don't change.
General meaning - intellect in the smart, power in the strong.
Next - Buddhi (one who is ocean of knowledge) and Teja (one who has full strength, knowledge, etc) are Bhagavanta's names. Krishna says he gives desires and strength to achieve desires.