Contents
Shri Sankara's Gita Bhashya
(Sri Sankaracharya's Commentary on the Gita)
CHAPTER -18
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The conception of self-hood with respect to the aggregate of the body etc. is of the nature of avicly[1]. Indeed, in ordinary life, nobody who knows thus: "I am different from the cow and others; and the cow and others are different from me", would entertain the idea that they arc himself. But, ignorant (of the difference), as is the case with the cognition of a human being in a tree-trunk (as when the tree-trunk is, in darkness, mistaken for a man), it is possible to entertain the idea of self-hood with respect to the aggregate of the body etc. (i.e. identify the Self with them), through lack of discrimination; and not when one knows (their difference) through discrimination. As for the notion as one's own self with respect to the son, referred to in, "Thou, spoken of as son, are myself" (Tai.Sam.UA I), it is a figurative one, caused by the relationship of generator and off-spring. And no purpose of the real self, such as taking food etc[2], can be fulfilled by the 'figurative' self; as for example, the figurative lion and tire cannot fulfil the purposes of the true lion and lire[3]. |
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References and Context
- ↑ The Self is considered as I he agent of the acts of illiarma and adharma through avidyā; consequently, a person devoted to action cannot identify himself with the body except through avklyā- (A)
- ↑ By a person's figurative self (the son) taking food, the feeding of the father is not accomplished. So also, If the body etc. arc only figuratively spoken of as the self, then they cannot fulfil any purpose of the self, such as being an agent. (A)
- ↑ Devadatta cannot perform any of the acts of the lion; nor can the student perform the action of real fire, such as burning and boiling. (A)