Our nature and the nature of the body are totally different from each other. Neither
have we union with the body nor does the body have union with us. As the body lives in the world, likewise we don’t live in the body.There was never our union with the body, nor is, nor will be nor can be.
In fact we don’t need the body. Even without the body, we live in bliss. It means that without the body, we don’t lose anything.Till now we have acquired and cast off numberless bodies but has it made any difference in our existence? What loss have we sustained? We have
remained the same-‘bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate’ (Gita 8/19).
have we union with the body nor does the body have union with us. As the body lives in the world, likewise we don’t live in the body.There was never our union with the body, nor is, nor will be nor can be.
In fact we don’t need the body. Even without the body, we live in bliss. It means that without the body, we don’t lose anything.Till now we have acquired and cast off numberless bodies but has it made any difference in our existence? What loss have we sustained? We have
remained the same-‘bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate’ (Gita 8/19).
All people realize the absence of body, senses, mind, intellect and ego but no one ever realizes the absence of the self. For example in deep sleep we
realize the absence of the body etc. But we don’t say that I didn’t exist in sound sleep, we don't say 'I died'. The reason is that even in the absence of the body etc.., we existed. So when we are awake, we say that I slept so soundly that I knew nothing.
It means that we existed the same in sound sleep. It proves that our existence does not depend on the body, senses, mind, intellect
and ego. All-gross, subtle and causal bodies cease to exist but the self never ceases to exist.
realize the absence of the body etc. But we don’t say that I didn’t exist in sound sleep, we don't say 'I died'. The reason is that even in the absence of the body etc.., we existed. So when we are awake, we say that I slept so soundly that I knew nothing.
It means that we existed the same in sound sleep. It proves that our existence does not depend on the body, senses, mind, intellect
and ego. All-gross, subtle and causal bodies cease to exist but the self never ceases to exist.
Our self is naturally detached-
‘Asango hyayam Purusha’ (Brhadaranyaka. 4/3/15), ‘dehe ’smin puruṣaḥ paraḥ’ (Gitā 13/22). Therefore we in spite of having assumed our affinity
and attachment for the body, infact remain untainted and unattached. Therefore the Lord declares‘śarīra-stho ’pi kaunteya na karoti na lipyate' (Gitā 13/31)
viz., the self, in spite of dwelling in the body neither acts nor is tainted. It means that the self, when it assumes itself to be bound, is, infact liberated. The bondage is assumed while liberation is axiomatic. As darkness and light can’t meet each other,
similarly the body (insentient, perishable) and the self (sentient, imperishable) can’t meet each other. The reason is that the body is an‘ansh’ fragment of the world while we are an‘ansh’inseparable part of God.
‘Asango hyayam Purusha’ (Brhadaranyaka. 4/3/15), ‘dehe ’smin puruṣaḥ paraḥ’ (Gitā 13/22). Therefore we in spite of having assumed our affinity
and attachment for the body, infact remain untainted and unattached. Therefore the Lord declares‘śarīra-stho ’pi kaunteya na karoti na lipyate' (Gitā 13/31)
viz., the self, in spite of dwelling in the body neither acts nor is tainted. It means that the self, when it assumes itself to be bound, is, infact liberated. The bondage is assumed while liberation is axiomatic. As darkness and light can’t meet each other,
similarly the body (insentient, perishable) and the self (sentient, imperishable) can’t meet each other. The reason is that the body is an‘ansh’ fragment of the world while we are an‘ansh’inseparable part of God.
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