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सर्वव्यापृतिकरणं लिङ्गमिदं स्याश्चिदात्मनः पुंसः। वास्यादिकमिव तक्ष्णस्तेनैवात्मा भवत्यसङ्गोऽयम् ॥ १७० ॥ sarvavyāprtikaraṇam lingamidam syācidātmanah. pumsah vasyādikamiva takṣṇastenaivātmā bhavatyasango (a) yām 100
सर्वव्यापृतिकरणम् - Instrument of all activities, लिङ्घमिदम् - this subtle body, fit becomes, PGTcha: gå: - of the Atman, who is Absolute Consciousness, greater - chistle, etc., 59 - like, gęU - of the carpenter, da ga - for 'that reason only, STEHT - the Self, भवति - is, असङ्गः - unattached, अयम् - this.
This Linga-body is to the Atman, the Knowledge Absolute, the instrument for all Its expressions, just as the chistle, etc., are to the carpenter. Therefore, this Self is totally unattached.
The subtle-body is the flute through which Krishna, the Self, sings His own songs. The life-giving sonfgul breath is the Self and the instrument is the subtle-body, and the Light of Consciousness dazzles upon the subtle body. There is a manifestation of the individuality (jiva) who, according to his Vāsanās, expresses himself in appropriate fields of endeavour, receiving and responding to the available stimuli around through its gross-body. In this arrangement of things the vehicles are instruments of expression of the dynamism of Life.
Any artisan must have special instruments of work without which his knowledge cannot be expressed in the outer world. Nobody confused the instrument for the man, and instruments alone cannot execute the piece of art or perform the work, without the intelligence and efficiency of the workman behind. In the same way, the subtle-body is the centre for the Life to express as an individualised ego, but the mind and intellect themselves are inert and have no capacities to fulfil any action. In short, Atman, the Self, is perfectly unattached and It is not involved in the joys and sorrows of the gross or of the subtle-bodies in each one of us.
