Mind-intellect seem to be in sentient (conscious, chetan) but they are insentient (inert, jada) only. They are illumined by the illumination of sentient (conscious, Self). We (Self) are knower (aware, onlooker) of our body-senses-mind-intellect. Sense organs are of two types – organs of action (karmendriya) and organs of knowledge or perception (gyaanendriya). Organs of action are entirely insentient (jad), inert) and in organs of knowledge, there is an impression (false appearance) of consciousness. It is only due to these impressions that ears, skin, eyes, tongue and mouth – these five senses organs are termed as organs of perception or knowledge. With the help of these organs of perception the embodied soul lives constantly in the sense enjoyments.
Shotram chakshu sparshanam cha, rasanam ghraanameva cha |
Ashisthaaya manaschaayam vishayaanupasevate || (Gita 15/9)
Whatever is perceived in organs of perception (gyaanendriya) and in inner faculty (antahakaran), it is not their own, but has come through sentient (consciousness) to them. They themselves are insentient (inert, jad) only. Just like when a mirror is faced towards the Sun, then the light of Sun comes on the mirror. If that light (reflected on the mirror) is pointed towards a dark room then the room would be illuminated. In essence, the source of that light is Sun, not mirror. Similarly in senses and inner faculty, the illumination comes from sentient (conscious, chetan). Even though being illumined by light of sentient, senses and inner faculty are insentient (inert) only. We (Self) are sentient and fragment (part) of God. Bhagwan says in Gita – `Mamevansho Jeevaloke’ (Gita 15/7). The body is made up of both mother and father, however, the Self is not made up of Nature (prakriti) and Parmatma (God, Supreme Consciousness). It is only a fragment (ansh) of Paramatma.
Bhagwaan has said –
Mama yonirmahadbrahm tasmingarbham dadhaamyaham |
sambhavah sarvabhootaanaam tato bhavati bhaarat || (Gita 14/3)
My primordial Nature, know as great Brahma, is the womb of all creatures; in that womb I place the seed of life. The creation of all beings follow from the union of matter and spirit, O Arjuna. (Gita 14/3)
Sarvayonishu kaunteya moortayah sambhavanti yaah |
taasaam brahma mahadhyoniraham beejapradah pitaa || Gita 14/4)
Of all embodied beings that appear in all the species of various kinds, Arjuna, Prakriti (nature) is conceiving Mother, while I am the seed-giving Father. Gita 14/4)
This means that Prakriti (Nature) is Mother and I (Parmatma) is the father impregnating the seed, by which all beings are born. So in all living entities there is fragment of Prakriti as well as Parmatma. But in the embodied soul (jeevatma) there is only fragment of Parmatma – `Mamaivaansh’ (Mam Aev Ansh).
From “Mere Toh Giridhar Gopal” in Hindi pg 26-27 by Swami Ramsukhdasji.