विवेचन सारांश

Uncovering the Greatest Mysterious Brahman and Jagat (The Divine Being and Visible world)

This verse comprises a series of adjectives that highlight the extremely unique and special nature of the secretive knowledge revealed by Parameśvara.

Rāja means “king.” Bhagavān used the metaphor rāja to emphasize the paramount position of the knowledge HE was going to reveal.

Vidyā
Vidyā means “science.” or knowledge. It does not refer to HIS teachings as creed, religion, dogma, doctrine, or belief. HE declared that what HE was going to describe to Arjuna is the king of sciences

Rāja Guhyaṃ -The Supreme Secret

This knowledge is the king of secrets. Ordinary secrets can give us happiness, wealth, power, a competitive advantage and so on, all of which are temporary and limited. But this secret yields eternal, infinite happiness.

Realisation of the Divine

Many scriptures described rituals that act as purifiers. They help us eliminate our Bad Karmas. But this knowledge is the ultimate purifier because it eliminates the thought process that leads to a bad Karma , the root cause.

Our ego creates the sense of doership and enjoyership, resulting in accumulation of merits and bad deeds. But if our sense of doership is eliminated, all of our actions will be spontaneous and in tune with Ishvara’s will. The storehouse of our Bad Karmas will be burnt away. Thus, there is no accumulation of Prarabdha karma

Brahmayogis have realised Brahman through daily meditation, repeating the name of Bhagavān, detachment from one's desires and performing actions without desiring their fruits.

Bhagavadgītā is the king of all knowledge that should be known to all but it is pious that makes it the king of all secrets too. It is the most excellent form of Divinity that can be achieved by direct experience.

Following examples elaborate on this further,

Story of Narendra Nath Aka Swami Vivekanada ji

Swami Vivekananda ji had a habit of asking people if they had experienced the Divine directly by seeing them. Once he enquired Ramakrishna Parmahamsa ji if he has seen The Divine through his eyes, Parmahamsa ji answered that "yes I have seen HIM as I see You'. This was only achieved by realising that HE resides in every creation. Not only in theory but in practice.

The story of Svetaketu

There is an interesting story leading to the teachings that lead to Chandogya Upanishad. There was a great sage called Uddalaka, the son of Aruni. He had a son by name Svetaketu. For some reason the father was not in a position to school him, teach him personally or give him instructions and so he sent him to the Gurukul.

When he came back home, at the age of twenty-four; he would not speak because of the learning that was in his head. He conceitedly, looking dignified sat without uttering a word even to his father.

His father observed what had happened to his son and asked "You don't speak, you seem to be very learned and you put up a very arrogant appearance; I can't understand what it means? Have you learnt everything from your Guru, which makes you feel that you know everything and are now so full of pride? Do you know everything, have you studied everything?

He further asked,

"Do you know That, by knowing which, everything is known? Do you know That, by which the unheard becomes heard, the unthought becomes thought of?" Has your Guru, or the preceptor from whom you have studied the four Vedas, taught you these secrets by which things which are not heard of, are heard, things which cannot be thought of, are thought of, that which cannot be understood, is understood? There is something by knowing which everything can be known. Have you heard of this? Have your teachers imparted this knowledge to you?"

Such a question bewildered the boy. He was initially confused and answered,

He was humbled a little bit, that there was something he did not know.

On his father 's further questioning, Svetaketu was in a dilemma, he thought if he was unable to answer the questions he would be sent back to Gurukul so he smartly replied, "My Gurus did not appear to have understood all these things. They never taught me these things," said the boy to the father.

If they had known this, why should they have not told this to me? I have never heard these things up to this time. I have studied the four Vedas, I have studied the Śāstras, but nothing of this kind was heard from any quarter. What is this? Will you kindly explain, holy father?"

Thus started the teachings of his father who also now became his Guru which came to be known as the Chandogya Upanishad.

While practicing Dharma (righteousness), one slowly starts enjoying the process and eventually attains Brahman. As is described in scriptures, one can not see Brahman with one's eyes but gets the power to see only through Brahman because HE is the only Chetana Tattva in this Universe.

When this is a sovereign science and it is easy to practice, then why do people not apply themselves to learning it?

No matter how wonderful the knowledge and how effective the path, it remains useless to one who refuses to walk on it. As explained in the previous verse, direct perception of Bhagavān comes later; initially, a leap of faith is required to begin the process.

The ones who do not possess such faith do not attain Parameśvara. They have faith in their sense organs and their corresponding sense pleasures. These people still think that feeding their senses with more food, entertainment as well as bodily and intellectual comforts will result in long-lasting happiness.

This misplaced belief further ensnares them in the path of the mortal world, which was that of birth, old age, disease and death, over and over again.

This shloka and the next are the crux of understanding this chapter.

Here, the nature of Bhagavān or Brahman is elaborated where 3 points are made,

In our scriptures the following terms are used to explain the nature of the Supreme Consciousness

Thus all beings are "Vyāpya", the pervaded, and Yogeśvara is the "Vyāpaka", the Pervader. HE is like Akash (space/ether) which is present everywhere.

Example,
If one holds a glass in their hand, a question could be asked whether the Glass is in space or space is in glass? Here, the glass would be described as Vyāpaka that is present in space, yet not the space while the space is Vyāpta referred as that which encompasses.

The Brahman forms the base or the construct on which the creation is based. The creation is based upon this base. Without the base, creation cannot exist but the base exists independently of creation.

Some of the aspects of Creation are described here as per the Vedanta. The material world is made of the Pañca-mahā-bhūta (5 primordial elements).

Where the Brahman acts as a base which forms the Akash (ether/space), on this the Vayu (wind/Air) is created then Agni (fire) is created of this which further created the Jal (water). Finally water gives rises to Prithvi (earth) which then in combination create all beings in Prakṛti. This is part of the process known as the Panchikaran Prakriya.

We now live in an age of technology. Most areas are accessible through CCTVs and could be monitored. In slang we describe it as 'we are watching this area' . But we are not there at all times, but can access it any time.

Similarly, Bhagavān is all pervading and present every where but doesn’t stay there in a manifest form at all times but in an unmanifest form of consciousness.

Then what is the nature of reality? This is described further in the next verse.

The basic element of every being is Bhagavān but in reality, they don’t stay in HIM. Yogeśvara is the supporter and the holder of everything. He is the cause of the presence of all beings.

In Grammar, there is a basic rule for everything, yet there is the possibility of certain exceptions to that rule. However, the exception is a part of that rule itself.

Our senses will always report names and forms to our mind and intellect. If we know that they are all illusory names and forms, we will gain liberation. If we get sucked into thinking that they are real, we will be trapped in their apparent reality

This chapter emphasizes that Parameśvara pervades everything, that all beings are sustained by Ishvara but HE is not contained in any of them.

The entire creation exists in space and space is created by Bhagavān's energy. Thus, all beings can be said to be resting in HIM.

The wind has no existence independent from the sky. It moves incessantly and furiously, and yet, it rests within the sky. Likewise, the beings have no existence independent of Parameśvara. They move in time, place, and consciousness, through transitory bodies, sometimes rapidly and sometimes slowly, and yet, they always exist within Parameśvara.

Bhagavān explained in the last few verses that all living beings dwell in HIM. The nature of the creation is cyclical. Then what happens during the mahāpralaya (the great annihilation) when the entire world is destroyed? The answer to this question is being given in this verse.

Śrī Bhagavān called Arjuna as Kaunteya, the son of Kunti, explaining the cycle of creation and dissolution taking place in the universe. Here, HE adds more detail by revealing the orchestrator of creation and dissolution. It is Prakṛti.

It is the vital sentient Truth that sets in action the entire Prapañca (material world). This Puruṣa is Supreme among the Supreme, beyond human comprehension, without form, colour, name, without origin, growth, change or end, residing in himself and that which can only be imagined to exist.

This puruṣa has got two different forms, the visible and the invisible and also a third imaginary one, time. The sages call Puruṣa the Sūkṣmaprakṛti ('The subtle all-pervading spirit, the supreme soul'). Thus Sūkṣmaprakṛti which cannot be measured by any unit of measure, is not attached to anything, is imperishable, is without decrepitude, is immovable and is without the senses of sound, touch smell or form.

Prakṛti is endowed with the three guṇas, without beginning or end is eternal, is the root cause of this Prapañca. This Prakṛti pervaded over Prapañca from the beginning of the great Deluge to the beginning of creation.

It is a system that tracks the karmas or actions of each and every being in the universe. When every being’s karma is exhausted, Bhagavān, through the medium of Prakṛti, begins the process of dissolution, just like one goes to sleep when we exhaust all our actions for the day. When the time is right for the next set of actions to begin manifesting, Prakṛti “wakes” up everyone and begins the process of creation.

Pralay the Dissolution of the world
There are 2 concepts that are mentioned in relation to the dissolution of the material and immaterial world of existence based on different timescales

Creation, maintenance, and annihilation follow a repetitive cycle. Here, the word kalpa-kṣhaya means “the end of Brahma’s lifespan.” On the completion of Brahma’s life of 100 years, which is equal to 311 trillion 40 billion earth years, the entire cosmic manifestation dissolves and goes into an unmanifest state.

The pañcha mahābhūta merge into the pañcha tanmātrās; the pañcha tanmātrās merge into ahankār; ahankār (ego) merges into mahān; mahān merges into prakṛiti, the primordial form of the material energy; and prakṛiti goes and rests in the divine body of the Supreme.

During dissolution, Prithvi will first submerge in floods or Tsunami, Jala then will enter fire, from fire the earth will be affected by Vayu and Akash. After this destruction when Brahmāji wakes up, a new Kalpa begins.

The Supreme Consciousness doesn’t directly create the creation but simply acts as a controller of Prakṛti. HE only sets the rules in motion. The creation and dissolution on a cosmic scale is “real” only if we get stuck at the level of names and forms. The Jñānayogi or the wise seekers do not see a distinction between the Creation and the Creator. They know that everything, ultimately, is only Ishvara.

Example
Pujya Swamiji, the founder of Geeta Pariwar, has given five basic principles that every member follows and furthers their work. Those principles are Bhagwat Bhakti, Bhagavadgītā, Bharat Mata, Vijñāna Drishti, and Teachings of Swami Vivekananda. The function of the organisation is completely dependent on volunteers similar to the function of Prakṛti.

The difference between a Jñānayogi and everyone else is; the wise seeker’s perspective that comes from having the knowledge of Ishvara. Without this distinction one becomes entangled in the cycle of death and rebirth.

Śrī Bhagavān called Arjuna as Dhanañjaya, one who acquired wealth through Rajsuya yajña. Although the process of creation goes on by HIS will and inspiration, Paramātmā remains unaffected by the work of the material energy.

HE remains ever-blissful and undisturbed, as HE does not have the doer-ship feelings and is a Nishkam Karmayogi, one who performs actions but has renounced the fruits of actions so HE is not bound by those actions.

Influence of Prakṛti
An individual is under the complete control of Prakṛti. He helplessly goes through infinite cycles of birth and death due to the influence of Prakṛti.

Therefore, the lessons for us here is that we could follow the path of Karma-Yoga because it is a universal law. Like Ishvara, who runs the universe while knowing that it is Prakṛti's handiwork, we too should perform our duties in a spirit of vairagya or detachment, knowing that Prakṛti is running everything. If we worry about who will get the credit for our actions, then we will get bound, taking us further away from liberation

If there is a fire in a factory it would affect the owner badly but the owner of another factory can only show sympathy unaffectedly. Parameśvara is not the doer; He is present everywhere but he is not affected by the deeds of every being

Having explained that He is unaffected, the next verse elaborated on HIS Nature which is of the non-doer and the Supervisor.

The topic of Prakṛti and its mechanisms is concluded by re-asserting that Prakṛti is subservient to Ishvara.

Parameśvara is described as the supervisor, the “ādhyakṣeṇa”. HE does not physically have to “do” anything in order to create, sustain and dissolve the universe. HIS mere presence enables Prakṛti to function, just like electricity enables a television to function. Without HIS presence, Prakṛti remains inert and is incapable of doing anything whatsoever.

Bhagavān thus informed Kaunteya (son of Kuntī - Arjuna), as also described in chapter 13 that every being is like a machine with no control of our software, a puppet whose actions are guided by the strings in HIS hand.

To expand upon this, a beautiful Bhajan of Bhagavān Krishna was recited:

This is a beautiful couplet from a Krishna Bhajan where the orator requested Bhagavān to reside within every being and alerting by holding the reins of the unrelenting fickle mind. HE is asked to control the unstable mind. To warn off the wrong path taken by a being. People should take HIS name and start working, as it is the work of The Supreme assigned to them.

Questions & Answers:

Q: In 4th sloka Bhagavān  says every incident in the world happens as per HIS wish. HE is the world but HE is not there in the world. what does this mean?
A: This can be understood by a few analogies like: 

• a. Curd is prepared from milk. When curd is made, there is no milk left in the vessel.
• b. When water turns into ICE due to cooling, there is no water left.
• c. When we walk in daylight, our reflection is seen on the road. When there is sunlight, reflection is seen. If there is no sunlight, the reflection is not seen. It does not mean that the body is not moving. Because if there is no light the reflection is not seen.

Similarly, if the Paramātmā is present in the universe, then it will become in destructible. But it is known that the samsara is destructible. The samsara is in vogue because of the Sankalpa of the Paramātmā but the Paramātmā is not present in the samsara. 
There is a phrase which explains this concept as "Brahmā Satyam and Jagat Mityam". As human beings we have limited memory and mind and hence we cannot understand the infinite supreme. We cannot go beyond the limited mind to understand the supreme.

Chinmayi Ji:
Q: In Bhagavad Gītā chapters 7, 10, 11 & 14  Bhagavān has repeatedly used the world "Parantapa" .What does this word mean?
A: Krishna addressed Arjuna as "Parantapa", acknowledging the efforts and fruits of Arjuna. Very few people can go to the swargaloka and come back on to the earth. Arjuna is one such .So, Krishna Paramātmā spoke to Arjuna as "Parama tapasvee".

Chandra Sekhar Sarma Ji:
Q: Why did Paramātmā say that without "Dharma", this JyanaVijnana Yoga cannot be understood?
A: In mathematics, every logic cannot be proved. There are certain rules designed to do mathematics. we cannot contradict those designed rules. We need to keep up our Shraddha to understand these mathematical rules. So, if simple rules cannot be understood without shraddha, how can we understand the supreme knowledge without Shraddha. With Shraddha only, the Dharma Sashtra could be understood. No logic can work except Shraddha and dharma. People without shraddha and dharma cannot understand this JyanaVijnana yoga.

Q: In 17th chapter, Paramātmā has explained about the three gunas - Satvik, Rajasic and Tamasic. Which guna has to be inculcated to attain the supreme?
A: In 14th chapter, 10th sloka Paramātmā has declared that every person is made up these three gunas. The nature of the person is depended on the dominant guna in that person. If the person has more of Satvik guna, he is considered the Satvika. If he has more of Rrajasik guna, he is called a Rajasika. And if he has Tamasik guna in dominance, he is called a Tamasika.

Nobody is free from the three gunas. All the three gunas exist in a person. But a sadhaka has to try to increase the Satvika guna as much as possible and limit our Rajasik & Tamasik gunas. The ultimate goal for a sadhaka is raise above the three gunas- The state of "Trigunateetha". So we should increase inculcating the satvika guna by taking refuge in the Paramātmā and try to cross the satvika guna also to reach the Trigunateetha state. Mystics & Gurus like Sri RamaKrishna Paramahamsa, Vivekananda swamy etc., have reached this Trigunateetha state by constant practice. Though reaching this state needs lot of practice and sacrifices, it is acheivable by the human beings but only by taking refuge in the supreme Paramātmā.