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Chapter 13
Appendix:—The term 'Idam' (ksetra), comprises infinite universes. In infinite universes, in all the beings 'para' (the Self) is 'ksetrajna' and 'apara' (the world) is 'ksetra'. A striver (the Self) is the knower of the world and he believes in God. The knower is more pervading. Therefore there are infinite universes, in a fragment of Ksetrajna='yena sarvamidam tatam' (Gita 2/17). A striver should know that he is not ksetra but he is ksetrajna, the knower of ksetra.
The objective world is in a fragment of the seer (onlooker). As all objects are seen with the eye, but it does not mean that the eye can't see more objects. Therefore the eye is bigger than the objective world. We may know innumerable facts with the intellect but it does not mean that intellect has no further power to know more. In it there is further scope to know more, therefore intellect is more extensive than the innumerable facts known with it. The origin, existence and dissolution of Brahma are also within the knowledge of our intellect. All the bodies - gross, subtle and causal are the entities to be perceived. The whole phenomenal existence is in a fragment of the seer (ksetrajna).
A man is called 'wealthy' because he possesses wealth, but if he has no wealth, the person remains but he is no more called 'wealthy'. Similarly the self is called `ksetrajna' by having affinity with 'ksetra' but when affinity with 'ksetra' is renounced, the self remains but it is no more called `ksetrajna'. It means that the same pure-consciousness (from the view-point of understanding) is called 'ksetrajna' by having affinity with 'ksetra',is called imperishable by having affmity with the perishable, is called—'sariri' (embodied soul) by having relation with 'Salim' (body), is called 'drasta' by being related with 'drSya', is called 'saksi' (witness) by having connection with 'saksya' (object to be witnessed) and is called a doer (karta) by being connected with instruments (karma). In fact that entity is nameless. That is mere awareness.
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