An accomplished Yogi reshapes beings
with special care at the beginning of a phase.
They had existed earlier,
but they were misshapen.

Now he gives them a more refined, more perfect shape.
They who were lying in a state of insensibility,
he now renders conscious.
He also prompts beings to kalp in the other sense of the word.
Besides “cycle of time’’,
kalp also means a change for the better.

It is the beginning of a kalp when,
escaping from demoniacal and negative impulses,
a man comes by the treasure of divinity;
and
it comes to a close with the worshiper’s becoming one with God.

Lord Krishn sings:

“All beings, O son of Kunti, attain to my nature and merge into it
at the end of a cycle (kalp)
and
I recreate them
at
the beginning of another cycle.”

A kalp ceases to be after its purpose is achieved.
The commencement of worship is the beginning,
while the culmination at which the goal is perceived is its end-the point
when the Soul, freed from such feelings as attachment and repulsion
which effect the creation of all beings
who have to be reborn,
dwells in his identical, eternal form.

This is what Lord Krishn means by saying
that
beings merge into his nature.

But what kind of “nature” can belong to a sage
who has annihilated all nature
and
become one with God?
Does his nature still survive?

As Lord Krishn has said that all beings attain to their own nature.
They act according to their predominant property;
and
even the sage who has achieved knowledge
by direct perception acts according to his disposition.
He works for the good of those who have straggled.

The conduct-the way of life – of the sage
who dwells in the ultimate essence is his nature.
He conducts himself according to the state of his being.
At the end of kalp,
men attain to this conduct-this way of life-of accomplished teacher,
of
realized sages.

Lord Krishn then throws further light on the accomplishment
by
such great Souls.

“I repeatedly shape all these beings,
who are helplessly dependent on their innate properties,
according to their action.”

Accepting the way of life which is given to him;
Lord Krishn continuously and with special care fashions
and
refashions all beings who dwell in their own nature
and are dominated by the three properties:
he prompts them to advance towards the state of his own Self.

Does this mean, however, that he also is bound by action?

Lord Krishn adds:

“Unattached and disinterested in these acts,
O Dhananjay,
I am not bound by action.”

According to teachings of Bhagavad Gita,
a sage’s way of action is unworldly.
He works in an unmanifest way.

Now Lord Krishn says the same thing here again:
that he is not attached to the actions he performs imperceptibly.
Since the union of his Soul with the Supreme Spirit has bestowed
a state of detachment on him,
he is no longer bound by action.
Since he is now abiding in the very goal
that is achieved by action,
he is not compelled to do it.

So the question of the relationship
between
acts of nature and the innate property-of the sage’s way of life
and
action gets answered.

~Revered Gurudev Swami Adgadanand Jee Paramhans~
©

_/l\_
Humble Wishes.
~mrityunjayanand~