Srimad Bhagavadgita Sadhaka Sanjivani -Swami Ramsukhdas
Chapter 13
In the fifth verse, the Lord described the Ksetra, in the form of the world, while in this verse, He describes, it as a body with its modifications. Actually, the world and the body are one, and the same, as these belong to the same class. As, in the second verse of this chapter, the Lord described His identity with Ksetrajna (soul), here he describes the identity of the body along with its modifications, with the world. In the twenty-first verse, instead of saying that the spirit is seated in the individual body, He declares, the spirit to be seated in cosmic Matter. This proves, that if a man assumes his identity with an individual body, he, automatically gets connected with cosmic matter, as the micro and macro parts are, one and the same. As a matter of fact, there is no micro (individual), only macro (cosmos), is there. The conception of individuality is a mistake. It means, that an individual body, and cosmic Matter, are the same. As waves of an ocean, are not different from the ocean, so is the individual body, not different from the world. Therefore, the notion that individuality, is separate from cosmos, is a mistake. When the Ksetrajna (spirit), out of ignorance, assumes its affinity with Ksetra (body), evils such as desire and aversion etc., are born, in the Ksetra. In fact, Ksetrajna by nature, is totally free, from all kinds of evils and modifications. It is affinity, between the two which is responsible, for all evils and modifications. If a striver, realizes that he is different from the body, and he has his identity with the Lord, he becomes free, from all evils and modifications.
On Self-realization, desire and aversion, are totally annihilated. Such a realized soul, is conscious of pleasure and pain viz., or favourable and unfavourable circumstances. But these do not cause any modification in mind viz., he does not feel, happy and sad.[1] |
References
- ↑ Knowledge of anything is not defective (as while having meal a man may know the taste of a dish) but attachment or aversion to it is defective.