Chapter 13 Shloka 15

बहिरन्तश्च भूतानामचरं चरमेव च।

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।१५।।

Pointing out the indivisibility of the Atma, the Lord repeats:

It exists within and without all beings; It constitutes the animate and inanimate as well; It is incomprehensible due to its subtle nature and pervades that which is close at hand and that which is far away.

Chapter 13 Shloka 15

बहिरन्तश्च भूतानामचरं चरमेव च।

सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।१५।।

Pointing out the indivisibility of the Atma, the Lord repeats:

It exists within and without all beings; It constitutes the animate and inanimate as well; It is incomprehensible due to its subtle nature and pervades that which is close at hand and that which is far away.

Describing the Atma, the Lord says that it pervades every form of creation.

a) It dons the entirety of forms in the manifest world.

b) It is both animate and inanimate – gross and subtle.

c) It is interwoven both within and without the animate and inanimate.

d) Not a particle exists where that Kshetragya is not.

Being extremely subtle,

1. It is unknowable.

2. It cannot be brought within the confines of thought.

3. It transcends the senses.

Little one,

a) That one is unparalleled, incomparable and immeasurable.

b) That one is unknown and invisible.

c) That one cannot be described; it is ever unmanifest and hidden.

It is extremely near

1. Since it abides within, it is extremely close.

2. Since it dwells in every limb, it is extremely close.

3. Since it abides in the mind and the intellect, it is extremely close.

4. Since it resides in the heart, it is extremely close.

5. Since it is our very Self, it is extremely close.

It is very far

1. Yet for one who does not know it,

2. For one who does not believe in it,

3. For one devoid of faith,

4. For the ignorant,

– it is extremely far.

Little one, ‘far’ and ‘near’ are terms used from the point of view of the individual. The Atma is our very Essence – our very Self. Yet,

a) The intellect which is subservient to the body, confuses the individual and the mortal being is thus separated from his own Self.

b) The individual is unable to recognise his very essence due to his attachment to his name and form.

c) Influenced by attributes and other associations, the individual cloaks his Self with the dust of his futile ignorance. Thus he forgets his very origin – his essential core. The Atma or your Self is not far from you. You are ‘That’ – yet, attached to your attributes, you distance yourself from your true Being.

1. You yourself have distanced yourself from your Self.

2. You have thus been extremely cruel to yourself.

3. You have thus been extremely insincere to yourself.

4. You have yourself distanced your Atma Self from yourself.

In fact, all that the Lord says about Himself is actually applicable to you. In fact everything that He is saying in this shloka is about you, all this is a description of your own Self.

Sever your ties with the attributes of your name and form for just a few moments, perhaps then you will understand this truth.