Chapter 15 Shloka 7

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।७।।

The Lord says, Arjuna!

The individual soul in this world of mortals

is a primal constituent of Me. Abiding in Prakriti,

this jivatma, along with the mind,

 attracts the five sense organs.

Chapter 15 Shloka 7

ममैवांशो जीवलोके जीवभूतः सनातनः।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।७।।

The Lord says, Arjuna!

The individual soul in this world of mortals is a primal constituent of Me. Abiding in Prakriti, this jivatma, along with the mind, attracts the five sense organs.

The Lord says to Arjuna that the individual soul in this mortal world is an ancient constituent of Me; that is, it is a component of the Supreme Atma.

However, little one, how can That indivisible One be divided? Why not say that the Atma Itself abides therein?

a) There is no essential difference between the Whole and its component.

b) There is no difference between the attributes of the Whole and its component.

c) There is just one power and energy that inheres both.

d) The component can at most be called the limited form of the unlimited Whole.

e) The proof of the Whole is found in the components, which pervade the entire universe.

f) The proof of the Whole can be perceived in the body and ‘I’ complex.

However, there is a pervasive unity in all. If the jivatma or mortal being, possessed of the consciousness of his individual existence, truly gets to know himself, he will realise that he too, is whole within That Whole.

1. Unfortunately, he has laid claim to merely one portion.

2. He has adopted the body idea.

3. Attachment has caused him to renounce his Atma self and lay claim to that which is a mere reflection of the Atma.

Why do Brahm and His individual component – the jivatma – seem so different? Both are the same in essence.

a) The latter appears different because the jivatma has laid claim to only those attributes that are born of Prakriti.

b) Ignorance prevents the intellect that is subservient to the body, from understanding the reality.

c) Identification with one’s gunas and one’s name and form, prevent the individual from witnessing his true essence.

The Lord states here, “The ancient Atma component within the jivatma is verily Mine. This Atma component, having borrowed consciousness from Me, carries that same consciousness to the mortal world.” Thus it is the Supreme Atma which endows consciousness to the entire world. Then the individualised jivatma, equipped with the body idea, draws the mind and the five organs of perception towards itself. Here the Lord has referred to the mind too, as an organ of perception.

Attachment causes one’s downfall

Little one, attachment causes the individual to lay claim on the mind, the sense organs and their qualities, all of which are the creation of Prakriti. The individual also claims the credit for their actions. That is, he attracts the attributes of Prakriti and due to ignorance, becomes attached to them. This attachment causes him to return time and again into the cycle of birth and death. Ignorance causes his moha or delusion to be further strengthened.

The jivatma who is devoid of all these veils of delusion:

a) is verily the Lord Himself;

b) is the divine manifestation of Brahm;

c) is an Atmavaan;

d) is Adhyatam in essence.

Little one, because the jivatma possesses a fraction of that Supreme Essence:

a) it possesses the power of creation;

b) it possesses the power to turn the gross inanimate into animated consciousness;

c) it possesses the power to create the body through a combination of the elements.

If the jivatma becomes devoid of attachment and completely silent, i.e.:

a) if it does not get attached to its creative power,

b) if it is not attached to its power of thought,

c) if it is not attached to its own creation,

– then it will transcend these attributes and all qualifications born of ignorance. What will remain will be the Lord Himself.