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Chapter 14
The spirit in spite of, being a fraction of the Lord, establishes its contact not only with prakrti, but also with its evolutes, the three Gulps and their evolute, the body, having a disinclination for the Lord thus gets bound. So, the Lord, wants to emphasize the fact, that affinity of the spirit is, with God, Who is superior to His Prakrti, as the spirit, is His portion (Gita 15/7). Therefore, the spirit should not degrade itself, by assuming affinity with prakrti.
Tasmingarbham dadhamyaham:- Here the term 'Garbham' (seed), stands for totality of beings, with their actions and past influences (latencies). The Lord, does not place any new seed. The beings, who are following the cycle ,of birth and death, since time immemorial, merge in Prakrti, at the time of final dissolution (Gita 917). When their actions, having become mature, are inclined to bear fruit, the Lord at the time of new creation, brings them into further contact with prakrti (this contact was already there, with the causal body). This further gross contact is what, He means by placing the seed.
Sambhavah sarvabhutanam tato bhavati bhgrota:- After the Lord, has placed the seed in prakrti, all beings with their gross and subtle bodies, are reborn. The birth of beings, at the time of creation, is called the discharge of spirits (Visarga), which also goes by the name of primeval action (Karma). So, it is the primeval action, or primeval idea of the Lord, which brings forth, the existence of beings (Gita 8/3).
[So long as the spirit (Embodied Soul), is not emancipated, it continues to have its affinity with prakrti and its portion, the causal body. So, at the time of final dissolution, the spirit with the causal body, merges in prakrti.]
Appendix—The Lord means to say that though the self has got entangled in the cycle of birth and death, yet it is His fragment. The soul is identical in attributes with Him, not with the body.
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