So, now in the 5th verse (XV) we have:
nirmāna–mohā jita–saṅga–doṣā adhyātma–nityā vinivṛtta–kāmāḥ |
dvandvair vimuktāḥ sukhaduḥkhasaṁjñaiḥ gacchanti amūḍhāḥ padam avyayaṁ tat ||
“nirmāna–mohā, they are free from pride and delusion; jita–saṅga–doṣā, the defect that arise out of attachment is conquered jita–saṇga–doṣā; adhyātma–nityā, they are seated in their soul; vinivṛtta–kāmāḥ, where all the desires are finished, exhausted.”
“dvandvair vimuktāḥ, there are no dualities; sukha–duḥkha–saṁjñaiḥ, there are no signs of either sukha, or duḥkha, it is to that padam, gacchanti amūḍhāḥ, those who are awakened, gacchanti amūḍhāḥ padam avyayaṁ tat, they reached that avyayaṁ padam, that inexhaustible, immobile Reality, which is beyond immobility also, that avyayaṁ tat, that stability you reach.”
That Reality is so luminous, na tad bhāsayate sūryo, sun is not needed to illumine it; na śaśāṅko na pāvakaḥ, you don’t need the moon to make it illumined, you don’t need fire to illumine it;
yad gatvā na nivartante tad dhāma paramaṁ mama ||6|| (XV)
“Having reached there, having reached My paraṁ dhāma, My supreme abode, you do not return.”
mamaivāṁśo jīva–loke jīva–bhūtaḥ sanātanaḥ |
manaḥ–ṣaṣṭhānīndriyāṇi prakṛti–sthāni karṣati ||7|| (XV)
Now comes a detailed description of the bondage and liberation. The bondage was just described a little when we were told that the branches of the cosmos which are full of various leaves, which are desires of various kinds, they enter, they cast their roots in the human beings and bind them: that is the bondage. Now, who is bound? The one who is bound is the Supreme Himself, mamaivāṁśo, supreme as My own portion, mamaivāṁśo jīva–bhūtaḥ, the Jiva is bound. But Jiva is who? mamaivāṁśo, it is Myself, I am Myself, My own portion which is sanātanaḥ, which is eternal, which is immortal, it is that Jiva, he karṣati, he himself attracts…there is a purpose in it. So, he…karṣati manaḥ–ṣaṣṭhānīndriyāṇi prakṛti–sthāni; there are six indriya(s), the five senses of which we are aware and manaḥ, is also the sixth sense because without manaḥ, indriya(s) would not function:
manaḥ–ṣaṣṭhānīndriyāṇi prakṛti–sthāni karṣati, “it is this Jiva who attracts by bondage, it is not by force, not by compulsion. It is My own Self that has decided to enter into bondage.”
This is quite a different view from bondage which is known normally.
Comment: The fourth portion is in the world.
That’s right. No, the fourth portion…It is the Vedic idea, the three portions are above and the fourth is in this world, it is to show that “I am not in them, although they are in Me”…that the whole cosmos, not only Jiva, it is the whole cosmos, it is only one fourth of the Supreme. So, three fourth is out sided, therefore He is not in them in that sense.
But here, the bondage is now explained: “How have you become bound to this world and to this body?” It is because the soul itself, the Jivatman itself has attracted, has decided, consented, this bondage is not out of compulsion. We ourselves have consented to be bound, the moment you decide that you do not want bondage, bondage will not be. We are attracting, jīva–bhūtaḥ mamaivāṁśo karṣati, it attracts, it attracts the indriya(s), all the senses.
Basically, all our bondage is nothing but the attraction of all the senses towards the Self, towards our soul. It is as it were, we enter into the body and all the senses are, as it were, captured, that is because the soul itself attracts them, and as the result of that, there is a bondage.
This is one of the great truths of the Rig Vedic knowledge. Nothing happens to any individual which is not consented to by the individual. It is because we have consented to it, for a special purpose that this happens.
Question: Can you elaborate on this a little?
Let me speak, but now it is 12.30 already.
We do one thing, if I get time on Tuesday, I shall answer this question; if it is possible for you to find time on Tuesday afternoon, at about 5’o clock, if it is convenient to all of you. All right?
So, we shall deal with this very important question, it is a most important question you asked in fact. Alright we shall do it. Today we will finish now. Alright?……