‘Abinaashi’ – God is imperishable; therefore ‘ansha’ (fraction/inseparable part) of God is also imperishable – ‘avinashi tu tadviddhi’ (Gita 2/17). Though being imperishable, it develops affinity for the perishable body and the world –
‘Mamaivaansho jeeva loke jeevabhootah sanaatanah |
Manahshashthaani indriyaani prakrutisthaani karshati ||
(Gita 15/7)
The Ātmā (self), an eternal ray (part) of My own self, having become a Jīvā (embodied soul) in this world; draws to itself (assumes them as his own), the five senses and mind as the sixth, which are seated in Prakṛti (nature). 7
The inseparable part of Prakṛti is so loyal, that is always remains established in Prakṛti (Nature) – ‘prakṛti-sthāni’. But Jīvā, though being an ‘ansha’ of God, assumes it’s affinity with the body, which is ‘ansha’ of Prakṛti (Nature) ! Due to this assumed affinity it remains trapped in the birth and death cycle.
‘Chetan’ – Being an ‘ansha’ (inseparable fraction) of God, Jīvā is an embodiment of consciousness. All inert (insentient) things are the kind to meet and separate. Just as it is impossible for the ‘Amaavasya’ (no moon) night to meet the Sun, like that, it is impossible for the insentient things to have a connection with the sentient. Therefore the relationship of the sentient (conscious element) with the insentient (inert) is illusory and assumed, it is not actual.
‘Amal’ – Being an ‘ansha’ (inseparable fraction) of God, the self is free of flaws, free of any faults. Therefore it is said by the Lord in Gita –
anāditvān nirguṇatvāt paramātmāyam avyayaḥ
śarīra-stho ’pi kaunteya na karoti na lipyate
(13/31)
O son of Kuntī (Arjuna), the Self being without beginning and without attributes (modes of Nature), is form of Imperishable Paramātmā (Supreme Soul) only. Even though dwelling in the body, it neither acts nor gets tainted. 31
Passion – anger and as many faults that are there, they are all visiting; but due to identification with the body, the ignorant man believes that I am desirous, I am an angry person, etc. No flaws remain constant and all the time. Flaws come and go – ‘āgamāpāyino ’nityāh,’ (Gita 2/14); But the self always remains as-is. All flaws are only in the inert portion, not in the sentient portion. Therefore no flaws can ever reach the self. The self is always and constantly without any flaws (innocent).
(to be continued)
By Shradhey Swamiji Shri Ramsukhdasji Maharaj, from book “Sadhan ke do Pradhaan Sutra”
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