विवेचन सारांश
Paramātmā: Timeless And Transcendental
The fifteenth chapter of Srimad Bhagavadgītā is called Puruṣottama Yoga - Yoga of the Supreme Person.
With the infinite grace of Bhagavān to make our lives meaningful, and for our own welfare we have embarked on the journey to read the Bhagavad gītā, to understand its essence, and to imbibe its teachings and live by its principles. We are blessed to read the gītā because of the good deeds of our present lives, good deeds of our past lives, blessings of our ancestors, or by the grace of saints. To read the gītā is the prasad of Bhagavān. We are the chosen ones to be fortunate enough to learn the gītā.
The fifteenth chapter is a very important chapter as it deals with jñāna yoga. In the earlier session, with reference to the stories of Sukhdev Muni and King Janak, we saw how to keep focus on Bhagavān despite performing all duties in life. Bhagavān repeatedly tells in the gītā to perform one's duty by following detachment. HE does not advise us to sacrifice material things and take up saṃnyāsa. Instead, HE tells us wherever we are, however we are, and whatever role we are in - we should perform our rightful duties with the mind hitched on to HIM alone.
The fifteenth chapter is a very important chapter as it deals with jñāna yoga. In the earlier session, with reference to the stories of Sukhdev Muni and King Janak, we saw how to keep focus on Bhagavān despite performing all duties in life. Bhagavān repeatedly tells in the gītā to perform one's duty by following detachment. HE does not advise us to sacrifice material things and take up saṃnyāsa. Instead, HE tells us wherever we are, however we are, and whatever role we are in - we should perform our rightful duties with the mind hitched on to HIM alone.
As stated by Bhagavān,
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय |
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशय: ||12.8||
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशय: ||12.8||
"Fix your mind on Me alone and surrender your intellect to Me. There upon, you will always live in Me. Of this, there is no doubt."
15.6
na tadbhāsayate sūryo, na śaśāṅko na pāVākaḥ,
yadgatvā na nivartante, taddhāma paRāmaṃ(m) mama. 15.6
Neither the sun nor the moon nor fire can illumine that supreme self-effulgent state, attaining which they never return to this world; that is My supreme abode.
A yogi has no desires and hence reaches the Paramātmā. Bhagavān addresses Arjuna and tells him where his destination is. When we meet a foreigner we ask questions about his country. Similarly, here Bhagavān gives his address and describes his abode. The earth cannot survive without the sun but it is not so in HIS lok where there is no moon either. We might think that there must be some fire as a source of light.
But alas no! Bhagavān says that his world is self sustaining and provides light to the sun! In fact, Paramātmā is the source of light for the sun, moon, and fire. Paramātmā is referred to as formless, with form, OM, shakthi, energy, divine light (by the Englishmen), An-Noor by the muslims, and Divya jyothi by the hindus.
What is the speciality of HIS abode is that if one reaches it there is no return. Adi Shankaracharya in Bhaja Govindam says:
पुनरपि जननं पुनरपि मरणं पुनर्पि जन्निजथरे शयनम्।
Crores of times we take birth and die and each time we do not desire rebirth. Unfortunately, in every birth we are mired in desires and seek happiness. Some even wonder what is the need for moksha? We all desire good health, obedient wives and children, good money through business; so then what is bad about life? Favourable life situations makes one enjoy life.
जान तुमई तुमई ही जाने|
Paramātmā's loka (plane) is a one way ticket and there is no return to earth and suffering. This is our ultimate destination.
mamaivāṃśo jīvaloke, jīvabhūtaḥ(s) sanātanaḥ,
manaḥ(ṣ) ṣaṣṭhānīndriyāṇi, prakṛtisthāni karṣati. 15.7
The eternal Jīvātmā in this body is a fragment of My own Self; and it is that alone which draws around itself the mind and the five senses, which abide inPrakṛti.
This is one of the important and popular slokas in the gītā. This brings childhood memories of the speaker who used to visit Rishikesh to listen to discourses by Swami Ramchand Das Ji. The speaker and his friend used to bet everyday that either verse seven will be referred or a chupayi. The good part was one usually wins as Swami Ji would refer to either of the one.
ममैवांशो जीवलोके जीवभूतः सनातनः। 15:7
Many great saints have pondered over this verse. The humankind since ages has always pondered, 'who am I.' Bhagavān gives an answer.
Bhagavān tells Arjuna that the Jīvātmā within the body is a part of HIM and it has been so since inception. There are two words - Sanatana and Puratana. Puratana is that which is very old. There is no well-defined timeframe for it. Sanatana means always. One who is new to spirituality would try to seek answers to the first of every creation - egg or chicken, the first human, how for the first time atma separated from the body, and so on. This is but natural curiosity.
Bhagavān says there is no first time, as it has always been that way. We with our limited thoughts think of the first or the beginning. Only if there is a beginning is there an end, and only if there is birth there is death. So it is very difficult to comprehend the limitless with our limited power of the mind. Bhagawan says not to worry as we are like HIM. Then why are we caught in this whirl? Bhagavān says that the five senses is ruled by the mind and because of the attraction of the senses, the Jīvātmā is bound with the body.
Bhagavān says there is no first time, as it has always been that way. We with our limited thoughts think of the first or the beginning. Only if there is a beginning is there an end, and only if there is birth there is death. So it is very difficult to comprehend the limitless with our limited power of the mind. Bhagawan says not to worry as we are like HIM. Then why are we caught in this whirl? Bhagavān says that the five senses is ruled by the mind and because of the attraction of the senses, the Jīvātmā is bound with the body.
This slide explains that we are the same as the limitless Paramātmā. The explanation from spirituality and Upanishad is:
- Mahakash: The limitless Paramātmā, OM, Nirakaar, Saakar, Shakti, light, etc.
- Matakash: The ether outside our house, within the house, and in a glass are all the same. The temperature may be different for eg. 22 degrees, 30 degrees, 28/29 degrees respectively. Though ether is the same the properties are different in different environments. Similarly, Paramātmā is one and the same but appear different. The ether outside and in the pot is the same. If the pot is broken does the ether merge with the environment? It is always and same and remains the same.
- Ghatakash: Mahakash is the same in the earth, in the human body, the dog, in the tree, in the mountains, and rivers.
All the above three may seem different externally but the innate nature is the same. The Jeevatma and mind are within the GhaTakash along with the five senses (speech, touch, form, taste, and fragrance), five organs of action, and five jnanendriyas.
We wonder how upon death the Ātman enters into another body? How does the Ātman enters the matter?
Bhagavān in the second chapter explains the qualities of the atma - it cannot be created or destroyed, it is not wet or dry, it does not get attached or do anything. Then how it goes from one body to another?
Bhagavān in the second chapter explains the qualities of the atma - it cannot be created or destroyed, it is not wet or dry, it does not get attached or do anything. Then how it goes from one body to another?
śarīraṃ(y̐) yadavāpnoti, yaccāpyutkrāmatīśvaraḥ,
gṛhītvaitāni saṃyāti, vāyurgandhānivāśayāt.15.8
Even as the wind wafts scents from their seat, so, too, the Jīvātmā, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires.
Bhagavān explains to Arjuna that the wind carries the smell everywhere. Similarly, the Jīvātmā takes in with the help of the mind and senses and moves on to another body. This is the quality of the wind or vaayu. It is only a carrier but does not absorb anything.
The fragrance carried by the wind is not permanent just like a drop of red colour in water. The red colour thrown in the air will not make it red permanently. The quality of water is to absorb unlike the wind. The wind is totally unattached but still we experience fragrance and stink. The garbage emanates bad smell perceived by us through our nose. When we pass by a garden of flowers, the scent hits our nostrils.
The wind is only the medium or carrier and is never permanent with a particular smell. It just downloads the smell as it passes. So is our jeevatma, though being aware cannot absorb matter. All the merits and sins of our lifetime, the good work done, the specific likes like loving mangoes and samosas, all likes and dislikes, of our present and several previous births is carried by the atma.
If a small pen drive of 128GB or 1TB can carry lakhs of songs and movies then why cannot Paramātmā create a much advanced atma which can carry the memories of several births? The fragrance and stink can be likened to merits and sins. Just as the wind carries the smell so does the jeevatma. The body keeps changing and we keep learning new things? Why do we do it?
If a small pen drive of 128GB or 1TB can carry lakhs of songs and movies then why cannot Paramātmā create a much advanced atma which can carry the memories of several births? The fragrance and stink can be likened to merits and sins. Just as the wind carries the smell so does the jeevatma. The body keeps changing and we keep learning new things? Why do we do it?
śrotraṃ(ñ) cakṣuḥ(s) sparśanaṃ(ñ) ca, rasanaṃ(ṅ) ghrāṇameva ca,
adhiṣṭhāya manaścāyaṃ(v̐), viṣayānupasevate.15.9
It is while dwelling in the sense of hearing, touch, taste and smell, as well as in the mind, that this Jīvātmā enjoys the objects of senses.
Bhagavān tells Arjuna that the five jnanendriyas help us learn many things through desires, wishes, likes, and hopes to become complete from one body to another, and thereby several others carrying the fruits of karma over these births. With the help of the mind, one enjoys the pleasures of the senses. The five jnanendriyas as described in the Upanishads are:
1. śrotraṃ: Ears and the capacity to hear. People in their biodata mention hobbies like listening to music. Everyone has varied taste and may like a different artist like Lata Mangeshkar, Kishore Kumar, Arjit, etc. We are all attracted to hearing be it music, story, ghazal, or discourse. The deer has a unique capacity to jump from all sides unlike humans. Cheetah is endowed with speed. Despite this, the Cheetah is successful to capture the deer only one in forty attempts. On the other hand, a hunter can capture the deer very easily. How? Deers love music.
It is very common to see a photo of Sri Krishna playing the flute and deers around HIM. Man being intelligent knows this fact. He hunts the deer for kasturi which is very expensive. So, he plays the music. The deer's ears prick up and gets lost in the music. Though the deer is very alert, its mind becomes engrossed in the music which enables the hunter to take the kasturi and leave it to die. The fast-running deer is killed because of its love for music.
It is very common to see a photo of Sri Krishna playing the flute and deers around HIM. Man being intelligent knows this fact. He hunts the deer for kasturi which is very expensive. So, he plays the music. The deer's ears prick up and gets lost in the music. Though the deer is very alert, its mind becomes engrossed in the music which enables the hunter to take the kasturi and leave it to die. The fast-running deer is killed because of its love for music.
2. Cakṣuḥ: Eyes and the capacity to perceive form. Especially during rains, we see moths attracted to lights and the next day they are all found lying dead beneath the tubelight. They burn in the light of the lamp. Everytime they crash onto the source of light they get injured. Still, they are enamoured by the light which results in death due to injury and heat.
3. Rasna: Tongue and the capacity to savour the taste. Fish catchers tie a string with metal nail at its tip to a stick. The fish gets attracted to the food on the metal and is thereby caught. All other fishes know this but still they reach out to the food and get trapped. Their love to taste food results in their death.
4. Sparśanaṃ: Skin and the capacity to feel by touch. Elephant is a strong and huge animal. Lion the king of the jungle never attacks the elephant. The ring master in a circus makes the elephant salute, stand on two legs, and sit down. The weakness of the elephant is its sense of touch. To catch an elephant easily the day of amavasya is chosen when there is total darkness. A pit of 8'*8' is made, and net placed.
A wooden structure of a female elephant is placed behind the net. The wooden structure is smeared with the dung of the female elephant and its sound is played. An elephant has sharp ears and gets to hear the sound of its mate even when 2 kms away. The elephant runs in the direction of the sound and sees the figure of the mate from far. As it picks up speed and because of the darkness fails to observe the pit and falls into it. It trumpets and struggles to get out of the pit and in the process incur several wounds. After intense struggle for four hours, it dawns upon it that it is impossible to get out.
For the next three days the mahout watches the trapped elephant from afar. In this time span it gets angry, trumpets, is hungry and thirsty, as well as tired. On the third day the mahout brings some bananas and rotis and sees the angry elephant. It devours the food after some time. The fourth day, the mahout brings more rotis.
On the fifth day the elephant waits for him to bring the food. On the fifth day the mahout brings not food but a stick. He commands the elephant with it. The elephant being hungry understands within an hour that if it obeys the mahouts' orders expressed through the stick it gets food. If he sways the stick to the right the elephants move in that direction. When he sways the stick to the left the elephant moves to the left. In six hours of training with the stick the mahout feeds the elephant and returns.
On the sixth day the elephant becomes focused on the stick as it knows very well that if it obeys the orders, it will get food and the mahout gives the elephant advanced training and teaches it to stand on two legs. The mahout being experienced trains the elephant for nearly six hours.
On the seventh day the elephant dances to the tune of mahout's orders.
By the eighth day when the mahout is totalling convinced that the elephant obeys the orders, he puts a ramp and fastens the elephant with a rope. With the help of other elephants, he retrieves the elephant from the pit. The elephant which was in the wild and strong now obeys the orders of the mahout for the rest of its life for food. Seven days before the elephant would have thrown the mahout. But because of its affinity to touch it becomes a slave for life.
5. Ghrāṇa: Nose and the capacity to smell. The lyrics of the song by Narendra Sharma:
4. Sparśanaṃ: Skin and the capacity to feel by touch. Elephant is a strong and huge animal. Lion the king of the jungle never attacks the elephant. The ring master in a circus makes the elephant salute, stand on two legs, and sit down. The weakness of the elephant is its sense of touch. To catch an elephant easily the day of amavasya is chosen when there is total darkness. A pit of 8'*8' is made, and net placed.
A wooden structure of a female elephant is placed behind the net. The wooden structure is smeared with the dung of the female elephant and its sound is played. An elephant has sharp ears and gets to hear the sound of its mate even when 2 kms away. The elephant runs in the direction of the sound and sees the figure of the mate from far. As it picks up speed and because of the darkness fails to observe the pit and falls into it. It trumpets and struggles to get out of the pit and in the process incur several wounds. After intense struggle for four hours, it dawns upon it that it is impossible to get out.
For the next three days the mahout watches the trapped elephant from afar. In this time span it gets angry, trumpets, is hungry and thirsty, as well as tired. On the third day the mahout brings some bananas and rotis and sees the angry elephant. It devours the food after some time. The fourth day, the mahout brings more rotis.
On the fifth day the elephant waits for him to bring the food. On the fifth day the mahout brings not food but a stick. He commands the elephant with it. The elephant being hungry understands within an hour that if it obeys the mahouts' orders expressed through the stick it gets food. If he sways the stick to the right the elephants move in that direction. When he sways the stick to the left the elephant moves to the left. In six hours of training with the stick the mahout feeds the elephant and returns.
On the sixth day the elephant becomes focused on the stick as it knows very well that if it obeys the orders, it will get food and the mahout gives the elephant advanced training and teaches it to stand on two legs. The mahout being experienced trains the elephant for nearly six hours.
On the seventh day the elephant dances to the tune of mahout's orders.
By the eighth day when the mahout is totalling convinced that the elephant obeys the orders, he puts a ramp and fastens the elephant with a rope. With the help of other elephants, he retrieves the elephant from the pit. The elephant which was in the wild and strong now obeys the orders of the mahout for the rest of its life for food. Seven days before the elephant would have thrown the mahout. But because of its affinity to touch it becomes a slave for life.
5. Ghrāṇa: Nose and the capacity to smell. The lyrics of the song by Narendra Sharma:
भँवरे ने खिलाया फूल, फूल को ले गया राज-कुंवर|
The bee with its two front mandibles can bore through the hardest trunk of a tree and make its home. The bee is attracted to the fragrance and pollen of flowers, the lotus being its favourite. The lotus blooms with the rising sun and closes its petals by sunset.
The bee sits on the pollen of the bloomed lotus. It knows that the petals close by end of day but because of its attraction to the pollen it remains within. The strong mandibles of the bee that can bore a hole in wood can easily cut the tender petals of the lotus and escape. Unfortunately, it does not do so. It either dies within the lotus flower or is squished along with the lotus by the wind. The bee gives up its life on being attracted to the scent.
We see how each creature is bound by a feature of the sense. Imagine the human body which encapsulates all the five senses! The deer is attracted to only music, the moth only light, the fish only taste, the elephant only touch, and the bee only fragrance. We on the other hand love to listen to good music, want good food, nice warm bed and clothes, and scented perfumes.
What effect will have on the human body endowed with all the five senses? It is because of the attraction by the five senses that we are trapped in the cycle of birth and death.
What effect will have on the human body endowed with all the five senses? It is because of the attraction by the five senses that we are trapped in the cycle of birth and death.
utkrāmantaṃ(m) sthitaṃ(v̐) vāpi, bhuñjānaṃ(v̐) vā guṇānvitam,
vimūḍhā nānupaśyanti, paśyanti jñānacakṣuṣaḥ.15.10
The ignorant know not the soul departing from, of dwelling in the body, or enjoying the objects of senses, i.e., even when it is connected with the three Guṇas; only those endowed with the eyes of wisdom are able to realize it.
How much ever we listen and preach, we often worry about the next meal, how to sleep well, plans for the next day, etc. The ignorant gets caught in the pleasures of the senses. Only a Jñāni or Mahatma know Paramātmā.
Until we meet a Mahatma or Jñāni our window to knowledge remains shut. Nothing happens on listening and talking about the eternal truth. Bhagavān tells that it is not enough if we only meditate, pray, help others, learn gītā, pass the exams, and become a trainer.
yatanto yoginaścainaṃ(m), paśyantyātmanyavasthitam,
yatanto'pyakṛtātmāno, nainaṃ(m) paśyantyacetasaḥ. 15.11
Striving Yogīs too are able to realise this Self enshrined in their heart. The ignorant, however, whose heart has not been purified, know not this Self in spite of their best endeavours.
Many listeners of the discourse tell that their family members meditate and pray for hours. But they tell lies, fight court cases with brothers, confiscate wealth, or talk harshly. Then what is the use of long hours of prayers and austerities? We all have to pray and meditate or be spiritually active, but we should strive to purify our mind. One cannot pray and continue to tell lies. One cannot do illegal activities and then perform good acts to nullify the demerits.
Bhagavān says it is not possible. If we carry hatred, desires, lies, anger and then pray; our prayers will also be tinged with such negativities. How we live reflects in our prayers too. One should be aware and make a conscious effort to purify the mind. If we cheat, hate, lie, create mistrust, and engage in anti-social activities, will we attain Paramātmā?
It can never happen! Without the purification of the mind knowledge cannot be attained how much ever it is nice to hear and speak about. It is easier to find people who speak well but a person with pure mind is difficult to meet.
In the next four verses Bhagavān condenses from the macro to micro level and explains his power in different levels.
It can never happen! Without the purification of the mind knowledge cannot be attained how much ever it is nice to hear and speak about. It is easier to find people who speak well but a person with pure mind is difficult to meet.
In the next four verses Bhagavān condenses from the macro to micro level and explains his power in different levels.
yadādityagataṃ(n) tejo, jagadbhāsayate'khilam,
yaccandRāmasi yaccāgnau, tattejo viddhi māmakam. 15.12
The radiance in the sun that illumines the entire world, and that which shines in the moon and that which shines in the fire too, know that radiance to be Mine.
Bhagavān tells Arjuna that the light of the sun which brightens the earth, the light of the moon, and the light of the fire is HIM. Fire has light and heat. The moon has the power of light but not heat. The sun has the power of light and heat. Both light and heat emanates from Paramātmā.
gāmāviśya ca bhūtāni, dhārayāmyahamojasā,
puṣṇāmi cauṣadhīḥ(s) sarvāḥ(s), somo bhūtvā rasātmakaḥ. 15.13
And permeating the soil, it is I who support all creatures by My vital energy, and becoming the sapful moon, I nourish all plants.
Bhagavān says that HE permeates in all creatures of the earth. HE is the cause of nourishment to all plants. Plants do not grow in the light of the moon. They require the Sun and moon for their growth and nourishment. The energy which transforms a seed to a tree is Paramātmā. The seed is the cause of branches, leaves, flowers, and fruits that the trees bear. Eventually, many seeds too arise.
Therefore, a single seed has the capacity to result is thousands of its kind. How is it possible? It is because of the energy of Paramātmā.
ahaṃ(v̐) vaiśvānaro bhūtvā, prāṇināṃ(n) dehamāśritaḥ,
prāṇāpānasamāyuktaḥ(ph), pacāmyannaṃ(ñ) caturvidham.15.14
Taking the form of fire, as Vaiśvānara, lodged in the body of all creatures and united with the Prāṇa (exhalation) and Apāna (inhalation) breaths, it is I who digest and assimilate the four kinds of food.
Bhagavān had explained HIS power on the earth and all the creatures within it. At a micro level, Bhagavān says he controls the human body and makes things happen.
There are three forms of fire viz:
- Jatharagni – one Agni present in the stomach and duodenum.
- Bhutagni – five Agni from five basic elements.
- Dhatwagni – seven Agni present, one in each of the seven dhatus.
The Vaishvanara agni Bhagavān refers to is Jatharagni.
Vaḍavāgni is the heat that converts the water of the oceans to vapour.
There are four types of food viz:
There are four types of food viz:
1. Bakshya - Solid food that is chewed and eaten.
2. Peya - Liquid food like milk.
3. Lehya - Food that can be licked like honey.
4. Choshya - Food that can be sucked like pickle.
2. Peya - Liquid food like milk.
3. Lehya - Food that can be licked like honey.
4. Choshya - Food that can be sucked like pickle.
There are five types of Prāṇa viz:
1. Prāṇa
2. Apana1. Prāṇa
3. Udana
4. Vyana
5. Samana
Even if we hang upside down and have food, the food does not fall down. Instead, it is chewed in the mouth and passes through the esophagus to the stomach, and intestines.
If food is consumed lying on the left or right, it does not go to the left or right side of the body. In whatever position we are, all actions are performed within the body even against the gravitational force. This is enabled by the pancha Prāṇas as enumerated above. The blood from the legs move up, the kidneys filter and excrete - all these are taken care by the five Prāṇas.
Bhagavān says plants grow with the help of sun's energy, is nourished by the moonlight, and when consumed by living beings become medicine for the body. The food is then digested by Jatharagni. If one has only ice creams set at 20 degrees celsius for a whole day even then the excreta will be warm. This is because of Jatharagni which converts all food to liquid and helps in absorption through blood which is called metabolism. The shakthi of Mahakash through Matakash enters Ghatakash with us to perform such activities.
Further, Bhagavān tells that HE is closer to us than this.
sarvasya cāhaṃ(m) hṛdi sanniviṣṭo,
mattaḥ(s) smṛtirjñānamapohanaṃ(ñ) ca,
vedaiśca sarvairahameva vedyo,
vedāntakṛdvedavideva cāham. 15.15
It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the origin of Vedānta and the knower of the Vedas too.
Bhagavān says he is the controller and is the source of:
1. Smriti - Memory.2. Jñāna - To learn new things.
3. Apohan - The meaning of 'pohan' is doubt - to know what is right and wrong and to know what to do. Apohan is clarity on such doubts. Clarity of intellect to know what is right. That is why experience is better than book knowledge. That is why we consult elders, great industrialists, great scientists, and saints. Knowledge can be acquired but clarity of intellect is with the experienced. Apohan is the power of Paramātmā.
3. Apohan - The meaning of 'pohan' is doubt - to know what is right and wrong and to know what to do. Apohan is clarity on such doubts. Clarity of intellect to know what is right. That is why experience is better than book knowledge. That is why we consult elders, great industrialists, great scientists, and saints. Knowledge can be acquired but clarity of intellect is with the experienced. Apohan is the power of Paramātmā.
Paramātmā is worthy of knowing through all Vedas and knowledge. HE is the know of all Vedas and knowledge.
dvāvimau puruṣau loke, kṣaraścākṣara eva ca,
kṣaraḥ sarvāṇi bhūtāni, kūṭastho'kṣara ucyate. 15.16
The perishable and the imperishable too-- these are the two kinds of Puruṣas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the Jīvātmā or the embodied soul is called imperishable.
Bhagavān in the following verses tells us the most important things which is the reason for calling this chapter as Śāstra. This world is made up of perishables and imperishables.
- Perishable × Imperishable
- Kṣetra × Kṣetra-jña (field × knower of the field)
- Kshar x Akshar (perishable × Imperishable)
- Prakṛti × Puruṣa (Creative force × Creator)
- Jad × Chetan (gross × subtle)
- Deha × Dehi (Dwelling, the body × Dweller, the Ātman)
- Jeev × Bhagavān (the being × that which becomes, Ishvara)
The external body is perishable. It is born and it dies. In three and a half years all cells in the human body are regenerated. The atma within remains the same be it at five years or fifty. It never grows, ages, or dies. The consciousness is imperishable.
uttamaḥ(ph) puruṣastvanyaḥ(ph), paramātmetyudāhṛtaḥ,
yo lokatrayamāviśya, bibhartyavyaya īśvaraḥ. 15.17
Yet, the Supreme Person is other than these, who, having encompassed all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the Supreme Spirit.
The secret is thus revealed by Bhagavān. The Mahakash, MaTakash, and GhaTakash are the same but who controls them? We are created by Bhagavān. We are all a part of HIM, but we cannot create HIM. Though we are a part of HIM we are not HIM. A drop of the ocean has the same properties as that of the ocean, but it cannot be called the ocean. The body is comprised of the perishable external and the imperishable internal atma.
From Purushottam (Paramātmā) comes Purush (mankind) and from him comes Prakṛti (nature). Mankind is closer to Paramātmā as our Ātman is connected to HIM than to Prakṛti.
yasmātkṣaRāmatīto'ham, akṣarādapi cottamaḥ,
ato'smi loke vede ca, prathitaḥ(ph) puruṣottamaḥ. 15.18
Since I am wholly beyond the perishable world of matter and Kṣetra, and am superior even to the imperishable soul, Jīvātmā, hence I am known as the Puruṣottama, the Supreme Self, in the world as well as in the Vedas.
Paramātmā is the best among all and is referred to as Puruṣottama and hence, the name of this chapter is called Puruṣottama yoga. Bhagavān has clearly explained his form and human form along with his address and other specifications.
yo māmevamasammūḍho, jānāti puruṣottamam,
sa sarvavidbhajati māṃ(m), sarvabhāvena bhārata. 15.19
Arjuna, the wise man who thus realizes Me as the Supreme Person--knowing all, he constantly worships Me (the all-pervading Lord) with his whole being.
Bhagavān says that the ones who knows and realizes this truth worships only HIM and nothing else matters.
As Mira bai sang:
As Mira bai sang:
मेरे तो गिरधर गोपाल दूसरो न कोई|
There is none other than the flute wielder Giridhar, cow herder Gopal (Śrī Krishna) for me!
iti guhyatamaṃ(m) śāstram, idamuktaṃ(m) mayānagha,
etadbuddhvā buddhimānsyāt, kṛtakṛtyaśca bhārata. 15.20
Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.
Classified files implies that it can be accessed only by those who have the eligibility and not by all. This is the most important secret revealed by Bhagavān which when followed will make man wise and lead him to moksha.
We have heard and know this secret because we are the chosen ones. In some birth we have been blessed by Bhagavān to be a partake in this secret. This chapter has been declared as Śāstra by Bhagavān, so reciting this is of immense value. It is advised to recite this chapter on all auspicious occasions as well as in grief, death, and during stressed out times like exams.
जान तुमाई तुमाई ही जाना|
This is the greatness of Paramātmā. One who experiences this within achieves moksha.
The session thus ends with a bhajan.
रे मन ये दो दिन का मेला रहेगा,
कायम ना जग का झमेला रहेगा।
किस काम ऊँचा जो तू, महला बनाएगा,
किस काम का लाखो का जो,
तोड़ा कमाएगा,
रथ हाथियों का झुण्ड भी,
किस काम आएगा,
जैसा तू यहाँ आया था,
वैसा ही जाएगा,
तेरी सफर में सवारी की खातिर,
तेरी सफर में सवारी की खातिर,
कंधो पे ठठरी का ठेला रहेगा,
रे मन यें दो दिन का मेला रहेगा,
कायम ना जग का झमेला रहेगा।।
कहता है ये दौलत कभी,
आएगी मेरे काम, पर यह तो बता धन हुआ,
किसका भला गुलाम,
समझा गए उपदेश, हरिश्चंद्र कृष्ण राम,
दौलत तो नहीं रहती है, रहता है सिर्फ नाम,
छूटेगी सम्पति यहाँ की यहीं पर,
तेरी कमर में ना अधेला रहेगा,
रे मन यें दो दिन का मेला रहेगा,
कायम ना जग का झमेला रहेगा।।
साथी है मित्र गंगा के, जल बिंदु पान तक,
अर्धांगिनी बढ़ेगी तो, केवल मकान तक,
परिवार के सब लोग, चलेंगे मशान तक,
बेटा भी हक़ निभाएगा, तो अग्निदान तक,
इसके तो आगे भजन ही है साथी,
हरी के भजन बिन तू अकेला रहेगा,
रे मन यें दो दिन का मेला रहेगा,
कायम ना जग का झमेला रहेगा।।
In the Upanishad of the Bhagavadgītā, the subject of which is the knowledge of Brahman, the science of yoga, the dialogue between Sri Krishna and Arjuna, constituting the fifteenth chapter 'Puruṣottama yoga' is complete.
The session concludes with 'Hari sharanam.'
Question and Answer session:
Ashish Ji
Question: If we are a part of Bhagavān how are we different from HIM?
Answer: All matter comprises the three gunas Sattva, Rajah, and Tamah which arose from Paramātmā. Shadow is cast when we stand in the sun. The mere presence of the shadow is only because of the sun. The negativity we see around is because of the presence of Bhagavān is not the cause or the result of it.
Srikant Ji
Question: Why should this chapter be read upon death of a person.
Answer: Bhagavān has likened this chapter to Śāstra. Further, it is not necessary for the atma to enter into a new body immediately upon death of an individual. It is believed that for upto ten days the atma remains in unfettered hence people chant the gītā, garuda purana, etc.
Mahalakshmi Ji
Question: With reference to verse 8, does not the mind and senses change in each birth?
Answer: The body is perishable and gets destroyed upon death but the likes and dislikes and other qualities gets carried over to the next birth. That is why as children some are quite and some troublesome.
Sakshi Ji
Question: Importance of learning the gītā and why do children get into serious trouble?
Answer: It is better to focus on the right pronunciation while learning the gītā and then focus on the meaning to delve in later. Children are born with the baggage of previous births. Further, the culture and traits of the dynasty has a bearing which includes that of parents, grand parents, etc. The environment in which the child grows also affect his nature - like if he is raised in the house of a drunkard or family into bhajans and gītā.
Also the school, friends, and company also affect the nature. We do not have control over the actions of previous births and dynasty traits. But the environment and other settings like what we read, what we see has a profound influence on our nature.
Vishal Ji
Question: How to identify truth and lie?
Answer: There is no absolute truth or lie. It is a matter of perspective. While a person sitting in America experiences day and the one in India experiences night at the same time. The truth is relevant only for that particular location. Truth and lie depend on the place, situation, and perspective. There are some universal truths that never change like the presence of the sun.
What you see and hear may not be the entire truth and so our culture seeks the perspective of the experienced and saints. As we age and gain knowledge and experience we are able to perceive the truth better. Gandhi Ji used to say that if he has said two contradictory statements, then what he said last is the one to be taken as he is also evolving with time.
Question: Why should this chapter be read upon death of a person.
Answer: Bhagavān has likened this chapter to Śāstra. Further, it is not necessary for the atma to enter into a new body immediately upon death of an individual. It is believed that for upto ten days the atma remains in unfettered hence people chant the gītā, garuda purana, etc.
Mahalakshmi Ji
Question: With reference to verse 8, does not the mind and senses change in each birth?
Answer: The body is perishable and gets destroyed upon death but the likes and dislikes and other qualities gets carried over to the next birth. That is why as children some are quite and some troublesome.
Sakshi Ji
Question: Importance of learning the gītā and why do children get into serious trouble?
Answer: It is better to focus on the right pronunciation while learning the gītā and then focus on the meaning to delve in later. Children are born with the baggage of previous births. Further, the culture and traits of the dynasty has a bearing which includes that of parents, grand parents, etc. The environment in which the child grows also affect his nature - like if he is raised in the house of a drunkard or family into bhajans and gītā.
Also the school, friends, and company also affect the nature. We do not have control over the actions of previous births and dynasty traits. But the environment and other settings like what we read, what we see has a profound influence on our nature.
Vishal Ji
Question: How to identify truth and lie?
Answer: There is no absolute truth or lie. It is a matter of perspective. While a person sitting in America experiences day and the one in India experiences night at the same time. The truth is relevant only for that particular location. Truth and lie depend on the place, situation, and perspective. There are some universal truths that never change like the presence of the sun.
What you see and hear may not be the entire truth and so our culture seeks the perspective of the experienced and saints. As we age and gain knowledge and experience we are able to perceive the truth better. Gandhi Ji used to say that if he has said two contradictory statements, then what he said last is the one to be taken as he is also evolving with time.
Sharada Ji
Question: Chapter 15 verse 16 clarification.
Question: Chapter 15 verse 16 clarification.
Answer: There are two types of beings kṣhar (perishable) and akṣhar (imperishable). The body is kshar which is constantly changing and perishable while jeevatma is constant and imperishable.
Shambhavi Ji
Question: Meaning of sanatana in 15:7
Answer: There are two words: Puratan and sanatan. Puratan is ancient without any timeline like the existence of the sun. Sanatana is that which was always there, eternal. Eg. jeevatma. Hindu dharma is also referred to as sanatana dharma as it was not propagated by a single person.
Anil Ji
Question: How not to have expectations and how to deal with people who hurt us?
Answer: We do not forget but try to remember and recall those who harm or insulted us. If a person whom we like hurt us, we try to ignore. If we do not think about the incident we tend to forget. A binocular is used for distant vision. People who harm us should be viewed from far so that we forget easily. One should do this for one's own peace of mind.
Shraddha Ji
Question: I see Vishnu Ji in all idols in a temple.
Answer: We have to pray to all deities with the favourite deity in mind. This is the best form of worship. All forms of Parameśvara are the same.
Mitali Ji
Question: What is the first step on learning the gita?
Answer: For good health one should drink milk and on drinking milk one gets good health. One should consciously strive to purify the mind. One can improve step by step.
Naresh Ji
Question: What is antahkaran, how to purify it and how do we know that it is purified?
Answer: We have a gross body and subtle body (sookshma sharir) which is called antahkarana. It is made up of mind, intellect, ego, and consciousness. Mind comprises of thoughts - both well planned (sankalp) and otherwise (vikalp). The intellect helps in differentiating between the right and wrong.
Question: Meaning of sanatana in 15:7
Answer: There are two words: Puratan and sanatan. Puratan is ancient without any timeline like the existence of the sun. Sanatana is that which was always there, eternal. Eg. jeevatma. Hindu dharma is also referred to as sanatana dharma as it was not propagated by a single person.
Anil Ji
Question: How not to have expectations and how to deal with people who hurt us?
Answer: We do not forget but try to remember and recall those who harm or insulted us. If a person whom we like hurt us, we try to ignore. If we do not think about the incident we tend to forget. A binocular is used for distant vision. People who harm us should be viewed from far so that we forget easily. One should do this for one's own peace of mind.
Shraddha Ji
Question: I see Vishnu Ji in all idols in a temple.
Answer: We have to pray to all deities with the favourite deity in mind. This is the best form of worship. All forms of Parameśvara are the same.
Mitali Ji
Question: What is the first step on learning the gita?
Answer: For good health one should drink milk and on drinking milk one gets good health. One should consciously strive to purify the mind. One can improve step by step.
Naresh Ji
Question: What is antahkaran, how to purify it and how do we know that it is purified?
Answer: We have a gross body and subtle body (sookshma sharir) which is called antahkarana. It is made up of mind, intellect, ego, and consciousness. Mind comprises of thoughts - both well planned (sankalp) and otherwise (vikalp). The intellect helps in differentiating between the right and wrong.
The importance of 'I' is the ego and consciousness is the atma. The mind has both good and bad thoughts so one should strive to bring down the tamas guna while increasing the sattva guna. Bhagavān in chapter 14 says that by reducing the Rājasika guna and tamo guna, sattva guna increases.
Whatever actions we perform from morning to night - we should bring sattvic guna into it by eating right, doing good, seeing and reading right, etc. so naturally sattvic qualities increase resulting in purification of the mind.
Whatever actions we perform from morning to night - we should bring sattvic guna into it by eating right, doing good, seeing and reading right, etc. so naturally sattvic qualities increase resulting in purification of the mind.
Also we have to make a conscious effort and not tell lies, not hurt anyone, not get angry, etc. We can punish ourselves in denying the pleasures if we veer off the sattvic path like not having sweets for a couple of days. Just like a painter paints several strokes to bring out a beautiful painting, we too can strive constantly and evolve as better beings.
Gayatri Ji
Question: If shraddha increases actions will be reduced?
Answer: When we have devotion to Bhagavān it implies it is good for our welfare. If we are attached to material things it will only lead to our destruction.
Gayatri Ji
Question: If shraddha increases actions will be reduced?
Answer: When we have devotion to Bhagavān it implies it is good for our welfare. If we are attached to material things it will only lead to our destruction.
om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu brahmavidyāyāṃ(y̐)
yogaśāstre śrīkṛṣṇārjunasaṃvāde puruṣottamayogo nāma pañcadaśo'dhyāyaḥ.
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