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Chapter 12
Appendix:—Whatever the characteristics of Brahma (incomprehensible, changeless, immobile, imperishable, unmanifest) the Lord has mentioned here, the same characteristics have been stated of the soul as - 'incomprehensible' (2/25), 'changeless' (15/16), 'immobile' (2/24), 'imperishable' (5/ 16,18), 'unmanifest' (2/25) etc. The purpose of stating the same characteristics is that the Soul and Brahma (the Absolute) are the same in nature. If the Soul assumes its affinity for the body, it becomes 'Eva' (the embodied Soul), but the same Soul, having renounced its affinity for the body, is Brahma viz., the Self having identification with the body is different from Brahma otherwise it is Brahma. Therefore having attained Brahma, the worshipper merges into the Being of the worshipped—'idam jnanamupasritya mama sadharmyannagatah' (Gita 14/2). 'Te prapnuvanti mameva' - God whether He is 'saguna' (with attributes) or `nirguna' (attributeless) is the same, therefore the devotees who worship attributeless Brahma, also attain God. The Lord means to say that His attributeless and formless entity is not different from His entire form.
Sarvabhutahite ratah:- The world, the Soul and God - from all the three points of view all of us are one. It means that all the bodies are one as they are all within 'apara prakrti' (lower nature) and all the Souls are one as they are within 'para prakrti' (higher nature). Therefore when a striver becomes evenminded in all beings - 'sarvatra samabuddhayah' and he looks on all as one, like his own body - 'atmaupamyena sarvatra samam pasyati yo'rjuna' (6/32), then he develops the feeling of remaining engrossed in the welfare of all beings. The reason is that when he regards all the bodies as his own body, he neither thinks anyone evil nor wishes anyone evil nor does anyone evil. Thus having renounced evil, welfare of others is naturally done by him. Not only this but he even does not think of doing evil to the person who does him evil because he regards all beings as his own; in the same way as if there is a sudden cut on the tongue with one's own teeth, one, by being angry, does not break one's own teeth—'uma santa kai Thai badai, manda karata jo karai bhalhL' (Manasa, Sundara. 41/4).
The service, which is rendered to others by renouncing evil, can't be done by offering the biggest charity and by performing the most virtuous actions. Therefore renunciation of evil is the root of good (virtue). He who has renounced evil, can be 'sarvabhutahite mtah' (engrossed in the welfare of others).
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