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Chapter 15
Appendix:—Here the Lord has mentioned that the soul is His fragment; the same soul in the fifth verse of the seventh chapter has been said to be His `para prakrti' (higher Nature) (Gild 7/5). Therefore in bom the cases the term 'Jivabhuta' (embodied soul) has been used—'jivabhutah', 'jivabhutam'. 'Para' and 'Apara'—both are God's powers (Gita 7/4-5). Since 'para' instead of having an inclination to God, started having an inclination towards 'apara', it (par)) started following the cycle of birth and death. This fact has been mentioned by the expression 'yayedam - dharyate jagat' in the seventh chapter and by the expression 'manahsasthanindriydni prakrtisthani karsati' here.
Though 'apara' is also God's, yet its nature is different (kaleidoscopic). Therefore the Lord declares, that he transcends the 'apara'—'yasmatksaramatito'ham' (Gita 15/18). But 'para' and God are of the same nature (immutable). Therefore by the term 'eva' in the expression 'mamaivamsah' the Lord means to say that the soul is only His (God's) fragment, in it there is not the least trace of 'prakrti'. As the body is the fragment of both mother and father, the Self is not the fragment of God and 'prakrti', but it is only God's fragment. Therefore the Self has affinity only with God, not with 'prakrti'. But it itself gets attached to 'pealyti'—'manahsasihanindriyapi prakrtisthani karsati'.
'Apara Prakrti' belongs to God but the man (the soul) assumed it as his own and began to derive pleasure out of it, so he is bound. As the things don't belong tohim (the Self), so they don't stay with him nor does the pleasure stay with him.
A man assumes his affinity with the gross, the subtle and the causal bodies, which is the root of all calamities. The Self attracts the body towards itself viz., assumes the body as its own but does not accept God as its own Who is really its own. This is the main error committed by it (the Self).
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