Mahabharata Bhishma Parva (Bhagavat-Gita Parva) Chapter 37:2
Bhagavad Gita Chapter XIII
This inexhaustible Supreme Self, O son of Kunti, being without beginning and without attributes, doth not act, nor is stained even when stationed in the body. As space, which is ubiquitous, is never, in consequence of its subtlety tainted, so the soul, stationed in every body, is never tainted.[7] As the single Sun lights up the entire world, so the Spirit, O Bharata, lights up the entire (sphere of) matters. They that, by the eye of knowledge, know the distinction between matter and spirit, and the deliverance from the nature of all entities, attain to the Supreme.[8]
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References
- ↑ All modifications, i.e., of material forms; all qualities, i.e., pleasure, pain, etc. The word rendered "nature" is Prakriti (primal matter), and that rendered "spirit" is Purusha (the active principle). Vikarna and Gunan include all material forms and attributes of the soul.
- ↑ Karya-karana-karttritwa is explained by both Sankara and Sreedhara to mean "the capacity of working (residing) in the body and the senses." K. T. Telang adopts this. Mr. Davies in his text has "in the activity of the organs of action." In course of his philological notes, however, he gives the correct rendering. 'Is said to be' is explained by Sreedhara as referring to Kapila and others.
- ↑ It is the embodied spirit only that can enjoy the qualities of Nature. Then again, the kind of connection it has with those qualities settles its birth in good or evil wombs.
- ↑ Mr. Davies misunderstands the grammatical connection of the words in the second line of this verse. K. T. Telang, following Sreedhara, says, the word should be rendered "approver."
- ↑ What is heard, i.e., the Srutis or the sacred doctrines.
- ↑ Destroying self by self is to be deprived of true knowledge.
- ↑ Sarvatra in the second line is explained by Sreedhara as "in every body, superior and inferior." Grammatically it may mean also, "in every part of the body." Such a theory, however, of the seat of the soul would be contrary to all Hindu ideas.
- ↑ Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as moksha or deliverance from the prakriti (nature) of bhutas' or entities. It is true knowledge that effects such deliverance. Mr. Davies renders it "deliverance of beings from Nature." This is evidently incorrect. "Beings" is not synonymous with self or soul.