Bhagavadgita -Radhakrishnan 228

The Bhagavadgita -S. Radhakrishnan

The Tree of Life

Manifested Life is Only a Part
6. na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
(6) The sun does not illumine that, nor the moon nor the fire. That is My supreme abode from which those who reach it never return Cp. Katha Up., V, 15 ; Mundaka Up., II, 2-10. This verse refers to the Immutable Brahman which can be reached by ascetic practices.

The Lord as the Life of the Universe
7. mamai 'va 'so jivaloke
jvabhutah sanatanah
man ahsasthani 'ndriyani
prakrtisthani karsati
(7) A fragment (or fraction) of My own self, having become a living soul, eternal, in the world of life, draws to itself the senses of which the mind is the sixth, that rest in nature. mamaivamsah a fragment (or fraction) of myself. This does not mean that the Supreme is capable of division or partition into fragments. The individual is a movement of the Supreme, a focus of the one great Life The self is the nucleus which can enlarge itself and embrace the whole world, with heart and mind, in an intimate communion. The actual manifestations may be partial but the reality of the individual soul is the Divine which the human manifestation does not fully bring out. God's image in man is the bridge between heaven and earth. Each individual has eternal significance in the cosmos. When he rises above his limitations, he is not dissolved in the Superpersonal Absolute but lives in the Supreme [1]and enters into a co-partnership with God in the cosmic activity. makes out that the self is a part of the Supreme in the same way as the space in an earthen jar or a house is a part of the universal space. For R., the soul is an actual fragment (amsa) of God. It becomes a substantial individual soul in the world and suffers bondage by entering the service of the sense objects. jivabhutah having become a living soul. Samkarananda says, The eternal portion, having assumed the condition of the knower of the field, for the purpose of manifesting name and form, becomes the cognizer."[2] The Supreme becomes the jiva in some mode (prakarrintarena). It is not in essence the jiva but assumes that form. It is jivabhuta and not jivatmaka. The jivatman is one centre of the multiple Divine and expiesses one aspect of the Divine consciousness. The jiva belongs to the world of manifestation and is dependent on the One, the Atman is the one supporting the manifestation The jiva's fulfilment consists in the expression of his characteristic nature. If he adopts the light attitude to the Divine, his nature becomes purified of the influences which diminish and distort it and the truth of his personality comes out with distinctiveness While the individuals are in essence one with the Divine, in the world of manifestation, each is a partial manifestation of the Divine Each of us is a ray of the Divine consciousness into which our being, if we will only allow it, can be transfigured. prakrtistham: in their natural places 8. Abiding in bodies made of prakrti. R.

8. gariram yard avãpnoii
yac ca 'py utkramati 'svarah grhitvai 'tam samyati
vãyur gaudhan iva 'sgayat
(8) When the lord takes up a body and when he leaves it, he takes these (the senses and mind) and goes even as the wind carries perfumes from their places.
The subtle body accompanies the soul in its wanderings through cosmic existence

9. rotrah cak.u sparganam
ca rasanam ghrãnam eva ca
adhisthaya manas` ca
'yah visayan upasevate
(9) He enjoys the objects of the senses, using the ear, the eye, the touch sense, the taste sense and the nose as also the mind.

10. utkramantam sthtam va
'pi bhunjanam va gunanvitam
vimudha na 'mupasyanti
pasyanti jnanacaksuah
(10) When He departs or stays or experiences, in contact with the modes, the deluded do not see (the indwelling soul) but they who have the eye of wisdom (or whose eye is wisdom) see


References and Context

  1. mvasisyasi ;nayyeva, XII, 8.
  2. namarupavyakaranaya ksetrajnatam gatah pramata bhutva tisthatt.