X:24 - purodhasaam cha mukhyam maam viddhi paartha brihaspatim senaaneenaam aham skandah sarasaam asmi saagarah
X:25 - maharsheenaam bhrigur aham giraam asmy ekam aksharam yajnaanaam japayajno smi sthaavaraanaam himaalayah
X:26 - ashwatthah sarvavrikshaanaam devarsheenaam cha naaradah gandharvaanaam chitrarathah siddhaanaam kapilo munih
X:27 - ucchaihshravasam ashwaanaam viddhi maam amritodbhavam airaavatam gajendraanaam naraanaam cha naraadhipam
X:24 - And, among the household priests, Arjuna, know me to be the chief, Brihaspati; among the army generals I am Skanda; and of bodies of water I am the ocean.
X:25 - Among the great sages I am Bhrigu; among words I am the monosyllable Om; among sacrifices I am japa; among immovable things the Himalayas I am.
X:26 - Among the trees I am the peepul; among the divine sages I am Narada; of singers of the gods I am Citraratha; and among perfected beings I am Kapila.
X:27 - Of horses know me to be Uccaihsrava, who rose out of the ocean, born of the amrita; of lordly elephants I am Airavata, and among men I am the monarch.
God's manifestations are not confined to the human kingdom.
A careful study will reveal the astonishing truth that the Lord describes himself as the best among all animate, inanimate and insentient objects, and it is a blunder to limit God to human beings alone!
There are infinite varieties of plants, animals and minerals.
This merely shows that God is infinite.
The essence is one and infinite, the manifestation is diverse and infinite.
Infinity plus one equals infinity plus infinity.
In all these diverse phenomena the truth is only one, yet has no specific form but is not condemned to formlessness.
God's own grace is guiding the research of modern scientists to the discovery that even minerals are alive, 'Vibrating' masses of energy.
When we come to regard the entire universe as the body of God, we can easily understand that the mineral kingdom is to him what the hairs and nails are to us.
The yajna for this age is mantra repetition.
However, we neglect this simple but highly efficacious mode of adoring God, and cling to outmoded and anti-social forms of sacrifice (like animal sacrifice).
The yajna of japa is a continuous pouring of the oblation of the mantra into the 'inner fire' of godlove.