Gita propagates the idea not only of oneness of mankind, but also of the unity of all beings. It emphasises oneness of the soul with all life and of all existences with the Divine.
While describing the Supreme Brahman, it has been stated in shloka 13.17 that though appearing as divided among various beings, the Supreme is indivisible. He is known to be the one who is supporting all beings, destroying them ; and creating them afresh.
Thus it is evident that all beings arise from the Supreme, are supported by Him and at the time of dissolution are withdrawn into Him. All beings, thus, exist in the Supreme. No one stands apart from Him.
Though appearing as divided into multiplicity of beings, the Supreme remains an integral and undivided reality. He is the essence of all creatures. The unity of all beings is, thus, the truth and the apparent multiplicity is an expression of that eternal truth.
Oneness of the whole stream of life has been re-iterated in shloka 13.31 wherein it is stated that when one sees different beings as rooted in the One (Supersoul) ; and everyone spreading out from that source alone, he then attains to the Absolute (Brahman).
In other words, when one understands that the Supersoul, Pramatman, is ever present as individual soul, jivatman, in each and every being ; he then realises that the diverse variety of living beings are situated in the Eternal One and are born from that source alone. After gaining such spiritual vision, one attains to the Brahman i.e. becomes identified with the Absolute.
He then realises the true nature of the ultimate reality which is nothing else but eternal bliss.
Origin and dissolution of all beings has been analysed in shlokas 7.4 to 7.6. As described in these shlokas, the Supreme Lord, Ishvara, has two types of natures namely the material nature (apara prakriti – the lower nature) and the conscious nature (para prakriti – higher nature). Everyone takes birth in these two natures. Ishvara is the origin as well as dissolution of whole of the world.
Corresponding to the above mentioned prakritis of Ishvara, each individual has two aspects of life, the body-mind complex and the soul. Both of these are derived from and merge into Ishvara. As the Supreme is eternal, so are His two prakritis, the material nature and the conscious nature. Source and destination of everyone, thus, remains the same.
Oneness of the whole stream of life has also been enunciated in shloka 5.18 wherein it is stated that a wise person sees all – a learned and humble brahmin, a cow, an elephant, a dog or an outcaste – with an equal eye.
In other words, the one endowed with wisdom realises that all beings are different manifestations of God. He understands that the eternal and unchanging reality behind everybody is the same. Hence, all differences of high and low or even of man and animal vanish. One regards everyone equally.
….. to be continued ….