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Let me share few verses from Bhagavad Gita from Chapter thirteen to clarify the concept dear blessed soul Robin.
Lord Krishn sings:
This body is,
O son of Kunti,
a battlefield (kshetr) and the men who know it (kshetragya) are called wise
because they have grown spiritually dexterous by perceiving its essence.”
Instead of being involved in this sphere, the kshetragya dominate it. So it has been said by sages who knew and comprehended its reality.
When the body is only one, how can there be two spheres-Dharmkshetr and Kurukshetr-in it?
In truth, within the one body there exist two distinct, primeval instincts. There is first the pious treasure of divinity that provides access to the Supreme Spirit who stands for the most sublime dharm. On the other hand, there are the demoniacal impulses made up of impiety which lead a man to accept the mortal world as real.
When there is abundance of divinity in the realm of the heart, the body is transmuted into a Dharmkshetr (field of dharm), but it degenerates into a Kurukshetr when it is dominated by devilish forces. This process of alternate rise and fall, of ascent and descent, operates at all times, but a decisive war commences between the two opposing impulses when an earnest devotee engages in the task of worship in association with a sage who has perceived the reality.
Gradually, then, while the treasure of divinity grows, impious impulses are enfeebled and destroyed.
The stage of God-realization is reached only after the complete elimination of the ill-gotten hoard of unrighteousness. And even the utility of the treasure of divinity is dispensed with after the stage of perception, for it is also then subsumed in the revered God.
In Chapter 11, Arjun saw after the Kaurav also the warriors of his own army plunging and vanishing into the mouth of the all pervading God. Kshetragya is the character of the Self after this final dissolution.
Lord Krishn adds:
“And be it known to you,
that I am the all-knowing Self (kshetragya) in all spheres;
and to me awareness of the reality of kshetr and kshetragya,
of mutable nature and the Self, is knowledge.’’
The one who knows the reality of the sphere of the body is a kshetragya. This is vouched for by sages who have known the essence of this sphere by direct experience.
Now Sri Krishn proclaims that he too is a kshetragya. In other words, he too was a yogi-indeed a Yogeshwar. Perception of the reality of kshetr and kshetragya, of nature with its contradictions and the Soul, is knowledge.
Knowledge is not mere dispute.
Further Lord adds:
“Be it known to you that both nature and Soul are without beginning and end,
and also that maladies such as attachment, revulsion, and all the objects
that are possessed of the three properties are born from nature.’’
“Whereas nature is said to be the begetter of deed and doer,
the Soul is said to be begetter of the experience of pleasure and pain.’’
Nature is said to generate deed and the agent by whom a deed is accomplished. Discrimination and renunciation are the doers of good, while passion and anger are the doers of evil deeds.
On the contrary, the Soul engenders feelings of pleasure and pain. Will man always continue to suffer, we may well ask, or will he also ever be rid of it? How can one be liberated from nature and Soul when both of them are eternal?
Lord Krishn sings:
“The nature-based Soul experiences nature-born objects
which are characterized by the three properties
and it is association with these properties that is the cause of his birth in higher or lower forms.”
That means that liberation from birth and death is to be had only after the cessation of the properties of nature which prompt them.
Sri Krishn then tells Arjun how the Soul dwells amidst nature?
“Although residing in the body,
the Soul is transcendental and said to be the witness,
the granter, the enjoyer,
and the great God and Supreme Spirit.”
The Soul dwelling in the sphere of the heart is even closer than one’s hands, feet, and mind. Whether we do good or evil, he is unconcerned. He just stands as a witness-an onlooker (updrashta).
When the right course of worship is taken and the wayfarer rises a little higher, the approach of the witnessing Soul changes and he becomes the granter (anumanta). Now he begins to grant and confer intuitions.
When the seeker is yet closer to the goal by further spiritual discipline, the Soul begins to support and sustain (bharta). Now he also provides the propitious yog.
Then he turns into the enjoyer (bhokta) when the worship is even more refined. He accepts whatever yagya or penance is performed, and at the stage after this acceptance he is transformed into the great God (Maheshwar). He is now master of nature, but since he is master of nature it follows that nature yet abides in some part of him.
At even a higher stage than this,after the soul is endowed with the attributes of the ultimate,he comes to be known as the the Supreme Spirit.Thus although dwelling in the body,this soul or Purush is yet transcedental- quite beyond nature.
Witness at the beginning is transformed into the Supreme Spirit himself.
I hope, these expositions will help you in having a very transparent concept without any doubt.
Please feel free to share with me if still any doubt is there.
Please expound on the conflict between matter and spirit not the external component yes the internal component /
I do not consider this a war but an understanding of truth- if there is conflict there is no truth – twisted concept?