The soul is within God and the world is within the soul. The reason is that the existence of the universe depends on the soul 'yayedam dharyate jagat' (Gita 7/5) viz., the universe is sustained by the soul; and the existence of the soul depends on God- 'mamaivasmo jivaloke jivabhutah' (Gita 15/7) viz., the soul is a fragment of God. when the Soul (self) attaches more importance to the world than itself, then it is bound and when it attaches more importance to itself than the world, then it is liberated (gets established in the self). But when a man (the self) attaches more importance to God than himself, then he becomes a devotee (lover). So long as a man (the self) attaches more importance to the body and the world than himself, his shortage (poverty) does not end.He may gain the kingdom of infinite universes, yet his shortage persists. It is because of shortage that there are two things in one's life - the sense of mine (possession) over the things acquired, and the desire to acquire what he has not yet acquired. So long as the sense of mine and desires persist, salvation is not attained and without the attainment of salvation, shortage does not end. When a man attaches more importance to the self than the world viz.,when he with as much truth, firmness, faith and surety accepts the existence and value of the self as he accepted of the body, then his life becomes totally free from shortage. In this state of freedom from shortage, he has no sense of mine (possession) over the things and circumstances that are available, and has no desire to acquire the things which he has not yet acquired. His taste for pleasure and prosperity is wiped out. The things, which have been acquired, are not misused by him. He fears death no more. The necessities for sustaining life are available to him before time; as milk at the mother's breast is available before the suckling is born. When a man becomes free from greed, things remain eager to come to him. A virtue or vice reveals itself in different forms in different situation.To attach more importance to the body (transient, perishable) than the self viz, to accept the body as the self, is the basic flawfrom which all demoniac traits emanate. To attach more importance to the sentient self (eternal, imperishable) than the body, is the basic virtue from which all divine traits evolve. When we attach more importance to the self than the body, it means that our existence does not depend on the body viz, we (the self) can live without the body and we live without it, we can remain alive without it and we remain alive without it. When we are attached to the body, we get bound and when we get detached from it, we are liberated.The body is inseparable from the world; therefore when we accept our affinity with one body, it means that we have accepted our relationship with the entire world. When a man (the self) attaches more importance to God than the self, viz, he accepts God as 'his' and 'for him' (ie, God is mine and for me) with the same truth, firmness, faith, and sureness as he accepts the body as 'his and for him', then he becomes a devotee (lover). When a devotee attaches more importance to God than the self, then the relish (bliss) of salvation also becomes insipid (lesser tasty). God is the supreme illuminator, the supreme base, the supreme refuge and the supreme abode of the entire universe. The man (self) is a fragment of that God.The root of all evils isthat he regards God, who is inseparable from him, as separate from him and he regards the body, which is separate from him, as 'his and for him'. To regard God as one's own, is the association with the real (Sat) and to regard the body and the world as one's own, is the association with unreal (asat). When a man assumes the body and the world, which are acquired and will be lost, as his, then God, who is actually his, is not perceived as his. The result is that man suffers disquietude, pain, shortage, insipidity, dependence and bondage etc. So long as the body appears to a man to be his and for him, however much spiritual discipline he may practice, however much hearing of scriptures, cognition and assimilation he may observe, he will not attain supreme peace. On the contrary he will be proud of his spiritual practice, of his penance and of his knowledge etc.From pride all flaws emanate and are nourished. It means that if he does anything by regarding the body as his own, it will not compensate for his shortage. Therefore it is a rule that whatever is acquired and will be lost, can not be of any utility to us. But with that we can render service to others because that is others' and for others.That is of no other utility besides being used in rendering service to others or being renounced. Having studied numerous scriptures, having listened to many spiritual discourses and having possessed a lot of knowledge, sorrows, disquietude, shortage and dependence etc, can not be destroyed.They can make the intellect strong (sharp) but can not make it even (fixed). When a man's intellect becomes strong, he can deliver good lectures, can write books, can learn several arts and sciences, can defeat others in debates on scriptures, can answer complicated questions but cannot be free from dependence (bondage). If a man wishes, he even without studying the scriptures, can realize that the thing, which is acquired and will be lost, is neither his nor for him. Having accepted the fact that the thing is neither his nor for him, the sense of mine and the desire are wiped out. When the sense of mine and the desire are wiped out, his intellect becomes even. When the intellect becomes even, then his affinity for the unreal is renounced viz., the existence and value of the body and the world come to an end and his affinity for the body and the world is totally renounced. When a man attaches more importance to the self than the body and the world, then he is liberated. Having attained liberation (salvation) "I am liberated" such a subtle ego (ego free from pride) persists which causes philosophical (ideological) differences. Butwhen he attaches more importance to God than the self, then his subtle ego is transformed into devotion (love) to Godand his delight in the self is transformed into delight in God. (The striver following the path of Knowledge attaches more importance to the self, while the striver following the Path of Devotion attaches more importance to God) . Having attained devotion, all differences come to an end.Salvation is a means but devotion (love) is an end (aim). The human life becomes perfect and successful on having attained devotion (love) to God. Having attained salvation, inquisitiveness is fulfilled and sufferings are totally annihilated, but having attained devotion (love), the devotee neither attains completion (perfection) of love nor sustains loss of it nor it is annihilated but it is enhanced successively - 'प्रतिक्षण वर्धमानं' (Narada Bhakti 54). This love is attained by having the 'sense of mine' with God viz., by regarding God only as one's own. The reason is that God has created pleasures and salvation in order to bestow them upon man butHe has created man for Himself that he should love Him (God) and He (God) should love him. The lord has bestowed upon him, the power to do an action for pleasures, discrimination for salvation and love for Himself. The Lord Himself is hungry for love - 'एकाकी न रमते' (God alone was not satisfied with himself, so he created man).Love satisfies even God. Therefore love is the loftiest sentiment and there is nothing superior to love.
