विवेचन सारांश

Puruṣottama - The Omnipresent, Eternal Supreme Being

Sometimes, one may wonder how does the soul reach its targeted destined mortal body in the next life. Does it span across continents? Though we know that the drop of water indeed exists in the ocean, we don’t know where and which one it is. Likewise, we must understand that the soul is but a drop in the ocean of existence.

Before we proceed, let us once again remember the 8th Shloka of the chapter.

śarīraṃ yadavāpnoti, yaccāpyutkrāmatīśvaraḥ
gṛhītvaitāni saṃyāti, vāyurgandhānivāśayāt.

In this Shloka, Bhagavān uses the metaphor of the breeze to explain how the soul moves from one body into another. Just as the breeze carries with it the fragrances, similarly, upon the death of the mortal body, the soul carries with it the subtle body (which includes the mind and the senses). The soul continues to carry the mind along with the experiences of its past lifetimes (Sanchit Karma) from its former body to the new one. While the soul as a vehicle will carry all experiences, Samaskaras and Vrittis with it, it will itself however remain pristine pure, unaffected.

If we refer to the 3rd Shloka of Chapter 12, we will better understand the Paramātmā. HE is the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable.
ye tv akṣharam anirdeśhyam avyaktaṁ paryupāsate
sarvatra-gam achintyañcha kūṭa-stham achalandhruvam

It is while dwelling in the sense of hearing, vision, touch, taste and smell, as well as in the mind, that Jīvātmā, the mortal being enjoys the objects of senses.

In this Shloka, Bhagavān explains that the embodied soul or the Jīvātmā does not enjoy all the objects and pleasures of the material realm directly, but through the Mana (Mind).

As explained in Chapter 9, the Paramātmā is the creator of Prakṛti, which in turn is responsible for the creation of the Material Realm or Maya. Bhagavān is not the Doer, but HE governs over the creations of Prakṛti.

Similarly, the Jīvātmā or the embodied soul pervades the mind, and it is the mind which enjoys the worldly pleasures through the senses. There are ten indriyas or sense organs divided into Jñānendriyani (senses of knowledge) and Karmendriyani (sense of action). Jñānendriyani or the senses of knowledge (ears, skin, eyes, nose and tongue), are the sense organs of perception and therefore enjoyment. However, Jīvātmā is not directly enjoying the worldly pleasures but it is experiencing things through the Mana or the mind, which is actually enjoying the objects directly with the help of different sense organs.

Let us take the example of when we watch television while having a meal. We probably do not even notice what we have eaten since our mind at that time was associated with the sense of vision, the eye, to watch what was playing on the television. So, the association of the mind with the sense organ is of paramount importance for the Jīvātmā to perceive and enjoy an object.

The term adhiṣṭhāya implies the embodied soul pervading over the mind and how the embodied soul experiences the worldly pleasures indirectly.

Whatever one likes to see, eat or do with the senses, form from the Saṃskāras (habits from previous lifetimes) and Swabhava - the true nature in current birth. The Saṃskāras encapsulates whatever is there in one's Mana (Mind) and are inherited by the Jīvātmā during the passage of the soul from one body to another. The habits of previous life are therefore carried forward in a micro form from one birth to the next as Saṃskāras. After the birth of a person, the Swabhava is imbibed from the surroundings that that he is born into in his current birth.

Bhagavān has explained this in greater detail in the 5th Shloka of in Chapter 8.
anta-kāle cha mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ

Bhagavān explains that it is one’s state of consciousness and the object of interest at the time of death that determines ones being in the next birth. In the next birth, one attains whatever one thinks during the last moment before death in the current life.  

HE says, those who relinquish their body while thinking and remembering HIM at the moment of death will surely attain HIM. There is certainly no doubt about this.

However, being absorbed in the Divine at the moment of death is not easy. The state of consciousness at the last moments is governed by how one has lived during his entire life. It is not possible to suddenly think of Ishwar only at last moment when one has never meditated upon his form earlier.

For example, if one loves mangoes and think about the same at the time of death, one may be reborn as an insect within the mango fruit. If one was attached to one's own house and thinks about the same at the time of death, one may be reborn as a lizard which resides in the same house. If one is attached to one's own children and thinks of them at the time of death, one may be reborn as a dog or some other creature (depending on the Karmas and the level of consciousness) in that home.

Hence, one should constantly remain absorbed in Paramātmā and remember HIM at the time of death and to attain HIM after the soul relinquishes the body.

In this Shloka, Bhagavān explains that the soul, while in its temporary abode of the mortal body, enjoys all the sights, sounds and tastes surrounding it as dictated by the three gunas.

The deluded person sees this mortal physical body as the true self. However, the Yogi or the one who has acquired spiritual knowledge and attained enlightenment understands that one’s true self is the soul and not the physical body.

At the time of death, the soul relinquishes the physical body and adorns a new one in the next life. Although it is human nature to feel sad upon someone's death, one needs to remember that death is just a separation of the key entity, the soul from the mortal physical body to continue its journey towards its next life. The physical body is perishable, whereas the soul is eternal. Only those whose eyes of knowledge have been awakened (jñāna chakṣhu) can understand this phenomenon.

The event of new birth brings happiness to people and death brings sadness; but a true elevated Yogi sees this as mere migration of the Jīvātmā from one mortal body to another.

When one realises the temporal nature of this life and that death is only the passage of the Soul from one body to another, one may then wonder as to why should we develop any kind of attachment towards this mortal body or any other persons or objects around us.

In any case, everything under every situation will pass from here to the next as nothing is permanent.

A Bhajan beautifully explains the temporal nature of life and the futility of having attachments.
Re mann ye do din ka mela rahega
Kayam na jag ka jhamela rahega

It says this life is but for only for two days and after that there will be neither our body nor this mortal world to which we grow so attached.

So why should one get depressed if one gets less marks in exams or faces other worldly problems like loss in business. Bhagavān has given us a body and power to think with which we should be able to boldly face the adversity and overcome it. When all doors are close, one door will surely open to provide the solution, and for that we will need to place our faith on the Bhagavad Gītā.

Mahatma Gandhiji used to say that whenever he had a problem he would go to the lap of Gītā Mata. Gītāji is like our mother who always has a solution to our problems. A solution can certainly and always be found somewhere in Gītā which is the guiding spirit for all of us. Hence we should make Gītā, the foundation of our life.

The Yogis who dwell in the Self can see the Self thriving within. The persons with unrefined mind even if strive to see Ishwar, cannot do so as their minds are not yet refined.

One cannot see oneself in a dust covered unclean mirror. Likewise, a person with a disturbed and unstill mind cannot see within himself.

The Brahman is the Eternal, Pure, Enlightened and Free form. HE is the epitome of Sacredness. HE has no 'vikara' or free from all faults.  However, the Jīvātmā or the mortal soul is shrouded with 'vikara' like desire, anger, greed, and attachment, taking away our ability to see within Self.

If we mix two glasses of milk, the purity of the milk is not compromised.  However, if we mix the milk with water, even if it is mineral water, it will not remain pure anymore.  As told by Bhagavān in the 15th  Shloka, HE is seated in everyone's heart and can be perceived by one who has a visuddha (pure) soul. However, if the mind of a Jīvātmā is ashuddha (impure, unrefined), it cannot experience the presence of Paramātmā  and is similar to example of mixing milk with water above.

In Isha Upanishad there is a Shanti mantra which says:
Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Puurnnam-Udacyate
Puurnnasya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate
Om Shaantih Shaantih Shaantih

If Poorna is zero, whatever one computes with it,  whether addition, subtraction, multiplication, or division the form remains unchanged as Zero. If it is considered as Infinity also, then too the result of any computation will be infinity. Hence it is whole and complete. This signifies the sense of completeness that none can disturb.

A beautiful shayari will help understand this concept.
Na thā kuchh to ḳhudā thā kuchh na hotā to ḳhudā hotā
Duboyā mujh ko hone ne na hotā maiñ to kyā hotā

When there was nothing, the Supreme Being was there. If there had been nothing, there would still have been the Supreme Being. My existence as a mortal human has let me down. (If I had not existed in this form, I would have been part of the Supreme Being) So, what harm would it have been if I had not existed in my present form.

Bhagavān has explained the eternal cycle of birth and death from macro to micro levels.

HE says had HE is the light of the sun that illuminates this world; as also the light of the moon and the fire. 

• yadādityagataṃ tejo- this light of that sun
• jagadbhāsayate'khilam- world is illuminated from the brightness of the Sun
• yaccandRāmasi yaccāgnau - So also the light of the moon and the light from the fire

While, we differentiate the source of the light as from the sun, moon or fire, but irrespective,  at the macro level, the source of all the light is ultimately HIM -  tattejo viddhi māmakam.

Bhagavān , in the previous Shloka had said that HE is the ultimate source for the Sun, Moon and Fire. In this shloka HE refers to earth also. So he is moving from the macro to the micro in his revelation.

• gāmāviśya ca bhūtāni- HE enters the planet earth and upholds all its beings through HIS strength and energy. HE nourishes all the trees, plants and the medicinal herbs too.
• somo bhūtvā rasātmakaḥ- Soma rasa should be understood as the juice from the somalata plant. The Somalata plant has the characteristic of aligning to the movement of the Moon. Accordingly, when it is Full moon or Pournima, the Soma plant will have all 15 leaves but as the phase of moon moves towards the no moon day or Amavasya, the plant sheds one leaf each day until no leaves are left on the plant on the No moon day.

In the past, the saints and rishis performed anushtana or spiritual yagnas for months together and they could not eat anything for all these months as part of the rituals. At such times they would partake soma rasa which helped them to sustain without food for a long period of time. Like the Soma rasa that helped the rishis to sustain them during long periods of fasting, Bhagavān says that in the same manner HE upholds all the beings on this world.

• Rasa Dhatu: Plasma/lymph fluid
• Rakta Dhatu: Blood
• Mamsa Dhatu: Muscles
• Meda Dhatu: Fat
• Asthi Dhatu: Bone
• Majja Dhatu: Bone marrow
• Shukra Dhatu: Reproductive fluid or Semen

• hṛd : heart 
• hṛdi : residing in our heart. 

Bhagavān proclaims that HE resides in our hearts.

• smṛtirjñānamapohanaṃ - From HIM comes the knowledge of memory or forgetfulness. We would have done so much and gathered experience since childhood, but we do not remember everything. That is because of the forgetfulness of our mind. Sometimes we experience fear, but over time we forget the fear too.
• vedaiśca sarvairahameva vedyo - Knowledge or understanding of the subjects of all the three Vedas is through HIM alone.
• vedāntakṛdvedavideva cāham - HE is the one who is the Creator of the Vedas and HE alone is the knower of Vedas, and should be known from the Vedas.

 As said by Ishwar, HE alone is the Creator, the Knower, the Known and the Doer of the Vedas. HE is in fact Entirety.

Bhagavān starts to describe the Purushottama Swarupa or the Supreme Being from this Shloka. 

HE says that there are 2 kinds of Purushas or entity:

• kṣaraḥ - One who is transient, perishable and can be destroyed.
• Akṣaraḥ -One who is immortal, eternal and hence cannot be destroyed.

Bhagavān says that all beings irrespective of living or non-living (sarvāṇi bhūtāni) are kṣaraḥ or transient, while the Jīvātmā or the soul residing in them is Akṣaraḥ.

Bhagavān continues to describe the Purushottam Swarupa or the uttamaḥ puruṣa. HE says, that the Supreme Being is not one of the entities described in the previous Shloka. HE is different. The Supreme Being is known as the Paramātmā in all the Vedas and is above all. HE is the One who presides over and upholds all the three lokas.

Once Sitaji asked Hanumanji on the relationship he had with Śrī Ramji.

Hanumanji being vastly knowledgeable with very high intellect responded to Sitaji. He said,

• If Sitaji is referring to the Sharir Bhava or physical being, then Hanumanji is the Dasa or slave to Śrī Ramaji.
• If Sitaji is asking from Jagat Bhava or a worldly perspective, then he is a creature of the universe and Śrī Ramaji is his Lord.
• If the question is from a Tattva Drishti (principle view) then he and Śrī Ramaji are Aham Brahmasmi, or both are One.

Hanumanji  knew that Sitaji's question was not a simple one and hence he gave all the possible views.

This illustrates how Ishwar, the Supreme Being has his presence in all beings in many forms.

The following chaupai by Sant Kabir Dasji beautifully describes the essence of the Paramātmā:
Ek Ram Dashrath ka beta Ek Ram ghat-ghat mein baitha
Ek Ram ka sakal pasara Ek Ram sabse se nyara

The sab se nyara or the most unique form describes the Purushottama form of Paramātmā.  

Another beautiful chaupai that goes as follows tells how Paramātmā, the Supreme Power flowing within is omnipresent and permeates the entire creation.
Siya Ram maya sab jag jani Karahun pranam jori jug pani

HE is upholding his creation, the universe and HE is omnipresent. HE is Supreme and superior to the perishable and the imperishable beings (Jīvātmā).

Therefore, in the world and all Vedas HE is known as Purushottama or the Supreme Being. 

Bhagavān tells Arjuna that the wise man who thus realizes HIM as the Supreme Person, constantly worships HIM with his whole being.

One who is not delusional (māmevamasammūḍho) knows that Bhagavān is the all-pervading Purushottam or the Supreme Being.

Whatever such a person practices in Bhakti or worship (sarvavidbhajati māṃ), he does so for HIM with unwavering devotion.

As Sant Kabir Dasji said,

Jahan jahan jayun soyi parikrama, Jo jo karun so puja
Jab letu tab karun dandavat, Bhav mita sab duja

Here Kabir Dasji alludes to the fact that Bhagavān is Omnipresent and wherever one goes, he does a Parikrama (circumambulation) of HIM. Whatever one does, it is a worship to HIM. In fact, when one lies down, it is in fact a prostrate obeisance to HIM.

He says, all else is erased from his mind and he can only see the Paramātmā.

The one without delusion worships HIM and understands his Being.

Bhagavān is referring to Arjuna as Anagha (one who does not find fault with anyone).

Bhagavān concludes by saying that whatever he has told Arjuna is top secret after knowing which, a wise person, like Arjuna, would become knowledgeable and that all his duties would be accomplished.

• Om tatsaditi - That is the only truth, in all the Upanishads - the Brahmā Vidya. This is the conversation between Bhagavān Śrī Krishna and Arjuna and this being the 15th chapter named  Purushottama yoga.

Om tat saditi also means that any mistakes committed while reciting the shlokas will all be forgiven.

The session concluded with Hari Nama Sankirtana, followed by a Questions and Answers session.

Questions and Answers:

Murali ji

Q: It looks like what we think in our last moment of life drives what we are born as in the next life. So doesn’t what we do throughout our life count and does just that one moment decides everything?

A: What we have done through our life influences our last moment thoughts. So,  what we have done, our Karma through our life does indeed have an impact on our dying thought and hence our next life.    

Bikrant Khadka ji

Q: I will need to get deeply involved in the material world. However, I do not wish to get separated from Bhagavān in the process. What is the easy way to remember HIM all
the time?

A: There is only one way and that is to remind oneself again and again of his divine presence, even in the material world. The fact that you have asked this question in this forum shows that Bhagavān has grace on you, and you are aware of the danger of getting defocused in the material world. Always be aware and remember that, “I am of the Divine and the HE is mine.” Bhagavān has HIS presence in our parents too and we need to see HIM in our mother and father.

Visalakshi Hariharan ji

Q: While both Śrī Ram and Śrī Krishna are avatars of Bhagavān Vishnu, why is Krishna called the Supreme Being while Ram is not?

A: According to the Bhagavatam, this is because Śrī Krishna has 16 Kalas or qualities and is a Poorna Avatar while Ram has 14 Kalas and not a Poorna Avatar.

Ganesh ji

Q: It is said that we are Jīvātmās and part of the Supreme Soul and Bhagavān resides in our heart. Since we are part of the Supreme consciousness, can we blame the Jīvātmā alone for our mistakes. So what is the precondition for the Jīvātmā to become one with the Supreme Soul?

Also, I have heard that in Kalyug, chanting the Bhagavān's name and Jīvāsewa is the only path to Moksha. Is that correct?

A: While we are part of the Paramātmā, we are unable to realize that due to our vikaras, our ignorance. Once we are able to get control over our vikaras and have vishuddha
antakarana (pure mind) we can merge with the Paramātmā and never come back to the mortal world. To get the visuddha antakarana, in the Vedanta, one is asked to do Upasana like Japa (Chanting), Puja (worship) Homa (sacrifice) etc.

There are infinite ays to reach the Paramātmā, like Bhakti Yoga, Jñāna Yoga, Dhyan Yoga, Karma Yoga etc. What you have said could be one of the paths. One needs to select one’s path and follow the same with determination to reach HIM.

Roja Ramani ji

Q: Does Bhagavān really help us in good and bad times?

A: In Vidur-Niti, Vidurji says that when Bhagavān wishes to protect and help us, HE gives us a superior intellect and mind, of course depending upon our Karma, so that we can take the right decision in the situation.