|| Shri Hari ||
(विज्ञानसहित ज्ञान)
Shree Hari
There are two divisions of all the scriptures (philosophies) - theistic and atheistic. Among the theistic scriptures the Gita is an important one. The basic principle of the Gita is "Vasudevah Sarvam" i.e. "All is only God". The philosophers, who are satisfied with their philosophy, with their opinion only, stopped there, without any further progress. But those who were not satisfied with their philosophy, realized "Vasudevah Sarvam" i.e. "All is God". Having realized "All is God", all ideological differences among philosophers and their philosophies (ideologies) are totally wiped out and they all become one.
In the scriptures there is description of the world, the soul and God, because there is no other entity besides these three, in the entire universe. In the Gita these three have been called out by various names; as Jagat (world) has been called Aparaa (lower Nature), Kshetra (field), body, Kshara (perishable) etc., Jeeva (soul) has been called Paraa (higher Nature), Kshetrajna (knower) and Akshara (imperishable) etc., and Paramatma (the Supreme Soul) i.e. God has been called Brahma (the Absolute) and Purushottam (Supreme Person) etc. In the Gita the Lord has mentioned Apara (world) and (Para) Soul - Both His Prakriti (Nature or Power)*. As without the powerful, the power has no independent existence, similarly without God, the world and the soul have no independent existence. The soul is a part of God and the world is a part of the soul because the soul has sustained the world - "yayedam dhaaryate jagat" (Gita 7/5). Therefore in the Gita the description of the world (universe), the soul and the Supreme Soul (God) does not mean that they are different entities, but it means that they are one and the same.*
God is equally related with both the higher Nature and the Lower Nature. But the higher Nature (Para) bears no relation with the lower Nature (Apara). The reason is that the nature of the two is totally different from each other. Para is unchanging and imperishable, while Apara (body and world) are kaleidoscopic and perishable. Para Prakriti, being a part of God is of God's nature i.e. as God is unchanging and imperishable, so is His Para Prakriti (soul). It means that the soul is an indivisible part of God, while the body is an indivisible part of the world.
In the scriptures there is description of the world, the soul and God, because there is no other entity besides these three, in the entire universe. In the Gita these three have been called out by various names; as Jagat (world) has been called Aparaa (lower Nature), Kshetra (field), body, Kshara (perishable) etc., Jeeva (soul) has been called Paraa (higher Nature), Kshetrajna (knower) and Akshara (imperishable) etc., and Paramatma (the Supreme Soul) i.e. God has been called Brahma (the Absolute) and Purushottam (Supreme Person) etc. In the Gita the Lord has mentioned Apara (world) and (Para) Soul - Both His Prakriti (Nature or Power)*. As without the powerful, the power has no independent existence, similarly without God, the world and the soul have no independent existence. The soul is a part of God and the world is a part of the soul because the soul has sustained the world - "yayedam dhaaryate jagat" (Gita 7/5). Therefore in the Gita the description of the world (universe), the soul and the Supreme Soul (God) does not mean that they are different entities, but it means that they are one and the same.*
God is equally related with both the higher Nature and the Lower Nature. But the higher Nature (Para) bears no relation with the lower Nature (Apara). The reason is that the nature of the two is totally different from each other. Para is unchanging and imperishable, while Apara (body and world) are kaleidoscopic and perishable. Para Prakriti, being a part of God is of God's nature i.e. as God is unchanging and imperishable, so is His Para Prakriti (soul). It means that the soul is an indivisible part of God, while the body is an indivisible part of the world.
[1]भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ (गीता ७/४-५)
"Earth, water, fire, air, ether, mind, intellect, ego - these constitute My lower nature, eight fold divided; but different from it, O' mighty armed, is My higher nature, the embodied soul, by which this universe is sustained.
[1]एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् ।
भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ (svetaasvatara 1/12)
(continued)
********************************************************************
FOR MESSAGE IN HINDI PLEASE VISIT Date : 22nd November, 2012 (विज्ञानसहित ज्ञान) at http://www.satcharcha.blogspot.com/
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Ram Ram
*********************************************************