Srimad Bhagavadgita Sadhaka Sanjivani -Swami Ramsukhdas
Chapter 17
Appendix:- Existence of God is called 'sadbhava' which never ceases to he - 'nabhavo vidyate satah'[1]. Generally all believers accept that there has always been a singular power which is above all, is the controller Supreme and is also immutable. How can the universe, which is kaleidoscopic and which disappears, be said to be 'is (existent)' or permanent? The reason is that me world, which is perceived and known by senses and intellect etc., neither existed in the past nor will exist in future and at present is also perishing - this is everyone's experience. The senses and intellect etc., by which the world is perceived and known also belong to the same class to which the world belongs. Even then it is surprising that the world in spite of being non-existent ('not') appears to be existent (`is') and permanent (constant). Had the universe really existed, it would have not changed; and when it changes, it means that it is non-existent. Therefore in fact this existence, instead of being of the world and of the body, is of God, in Whose light me non-existent world appears to be existent ('is'). The noble dispositions of the mind are called 'sadliu bhava'. The term 'sat' has been used for noble dispositions because they are conducive to God-realization. The noble dispositions viz., virtues and good conduct are divine traits (divine nature). The divine nature is 'sat' (real) while the demoniac nature is 'asat' (unreal). All the means which lead to salvation are 'sat' and all the actions which are conducive to bondage are 'asat'. All evils and misconduct are 'asat' while their renunciation is 'sat'.
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References
- ↑ Gita 2/16