UB: श्री भगवानुवाच

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्।।15.1।।

15.1 The भगवान said They say of (प्राहु:) the Imperishable (अव्ययम्) अश्वत्थ viz peepul Tree, which has its roots (मूलम्) upward (ऊर्ध्वम्) and the branches (शाखम्) downward (अध:), and its leaves (यस्य पर्णानि) are the Vedas (छन्दांसि). The one who (य:) knows that (तं वेद) is the one who is a knower of the Vedas (वेदवित्).

UB: 15:1 (1) – If श्रीमद्भगवद्गीता is seen to present the essence of the वेद, this chapter known as पुरुषोत्तम योग is seen as the essence of the Gita. And families having आस्था towards the Gita chant this chapter before eating food because later here, भगवान् says that He is the digestive energy digesting food within us. And chanting this chapter is seen as turning our भौतिक भोजन into प्रसाद. But learned people see this in a deeper way. While भोजन in a limited way will be seen as food for the body, any objects of sight are food for the eyes while all sounds are food for ears,  etc. So this chapter must be chanted each time our senses are engaging with the world and since they engage with the world all the time, this chapter must be chanted at all times.

UB: 15:1(2) – Going by the structure of the last verse of this chapter, many Gurus have commented that the core message of the Gita actually ends with this chapter. And संत ज्ञानेश्वर is said to have stated that if Gita is seen as a temple, Ch 16 & 17 are to be seen as the Gopuram on top of the temple and while Ch 18 may be seen as the Kalasha over the Gopuram. So one will not find newer अध्यात्म ideas beyond this chapter but we will simply see ideas to apply अध्यात्म ideas in practical life. We may thus see later chapters as guidance notes derived from the अध्यात्म principles conveyed till Ch 15.

UB: 15:1 (3) – The Universe is compared with a अश्वत्थ or पीपल tree. And that too an inverted tree. I am told that mystical traditions like the Kabbalah have also used the symbology of the inverted tree. And the मूल or primary roots of the tree are situated upwards and its branches are below. And when we say that मूल is upwards, it is meant to convey that the source of this Universe is very सूक्ष्म. It cannot be known. It is ब्रह्म, our essence from where this Universe has sprung out. We humans have an upside down view of life. Since we are स्थूल, our mind first easily connects with स्थूल all around us and we also thus see the Earth and its objects first and आकाश viz सूक्ष्म is up there far away from us. But for भगवान् who is Himself सूक्ष्म, for Him, सूक्ष्म comes first as the root and स्थूल is thus down below, far away from Him. Hence, for भगवान्, विश्व is a tree with roots up and grosser aspects of the विश्व are located down farther away from Him.

UB: 15:1 (4) – While मूल of the tree cannot be seen, its branches can be seen and branches are thus elements of the physical universe. Why have leaves been likened to the वेद? The Samhita portion of the वेद concern themselves with various कर्म in relation to fulfilment of various desires. The idea is that if one performs कर्म as per the Vedic principles (meaning being धार्मिक), our life will be green like the leaves of the trees. Thus, we can liken an abundant Universe from a man’s perspective to a fully grown अश्वत्थ tree.

UB: 15:1 (5) – श्व stands for tomorrow and स्थ stands for “exist” and अश्वत्थ thus means that which does not exist tomorrow. Universe remains as a whole though its components are ever changing. Our life is there today but will not exist tomorrow. अश्वत्थ name to the tree is thus meant to symbolize the ever changing nature of our lives. And while we can see the physical universe which is ever changing, its roots cannot be seen at all. Knower of the वेद is one who knows that the physical universe is an ever changing reality that springs from an unchanging Truth.

HB: Very nice

UB: अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके।।15.2।।

15.2 (a) Its branches (तस्य शाखा) extend (प्रसृता:) both above and below (अध: च ऊर्ध्वं), nourished by the Gunas (गुण प्रवृद्धा). Their shoots are sense objects (विषयप्रवालाः) ৷৷. (b) ৷৷. And their secondary roots (मूलानि) extend (अनुसन्ततानि) downwards (अध: च), resulting in acts which bind (कर्म अनुबन्धीनि) in the world of humans (मनुष्यलोके).

UB: 15:2 (1) – Some branches of the अश्वत्थ tree point upwards symbolizing higher births while branches that point downwards symbolize births lower than human beings. In the same tree, small shoots of the branches are visible – these represent विषय or sense objects. Why so?  The desires that we entertain relate to विषय. This may relate to buying a car or a big house or a big position or status,  etc. These are entertained by us even though we may not need them. And since they are nurtured within us, we end up taking up fresh lives to fulfil these desires. Hence the use of shoots is an appropriate symbology since it is these shoots which become big branches that may rise either upward or downward. If no desires are entertained, no shoots will emerge meaning no need for birth arises.

UB: 15:2 (2) – As we discussed in Ch 14, all three types of lives – देव, मनुष्य and below मनुष्य level are nourished by गुण. And depending on the type of गुण that is nurtured by our कर्म, we keep taking higher or same or lower जन्म again and again and again. Further, the अश्वत्थ tree also has secondary roots that are hanging downwards. Downward movement means they are moving farther away from the primary सूक्ष्म मूल. These represent our अहंकार & ममकार, the ideas of me and mine. These two create the idea of doership thus tagging us to राग & द्वेष which in turn become primary triggers for कर्म among all मनुष्य. And these कर्म create कर्मबन्धन causing these secondary roots to grow into further branches. And the more we keep desiring स्थूल विषय, the more keep going down and down farther away from ब्रह्म.

UB: 15:2 (3) – Just to reiterate, doing of कर्म and getting into कर्मबन्धन is an exclusive domain of मनुष्यलोक only. Life of plants, animals, देव, गन्धर्व, etc do not have कर्म. In such lives, there is merely an अनुभव of सुख & दु:ख but no कर्म can be done within these bodies. Hence, भगवान् uses the word मनुष्यलोक specifically when referring to the secondary roots.

VB: So, in animal life, one does not accumulate any karma nor does we pay off our karma. So, why is anyone born as an animal?

UB: No idea really. I guess if we live a human life only to eat and sleep, animal life is a natural outcome. Puranas do refer to the point that whichever गुण is excessively dominant, a certain kind of animal life then becomes a natural outcome. But these do seem simplistic though seemingly sensible at the same time.

VB: If in animal life, if no plus or minus of karma happens, what makes the next birth a better birth or in higher level. It is a status quo.

UB: Animal life or देव life is akin to spending money. I may have accumulated 10 rupees of कर्म and I exhaust it by spending 50 paise in a certain life and another 50 paise in another life, etc.

VB: So, like a prayaschit janm

VA: https://www.facebook.com/vssp2/videos/816657361815233/?pnref=story

UB: Study of animal life brings out interesting aspects. One sees territoriality, aggression, fear, excessive eating, violence against one’s own siblings, saving habit (ants), etc. I guess these urges developed in human life find fulfillment in an animal life. So it is positive in a sense since it gives what we have been seeking in a human life.

VA: https://www.youtube.com/watch?v=5ve0j9AIQ_ A good video on this contains Vedanta philosophy’s explanation to VB’s question. Also it is said one goes thru average 8.4million life forms before taking birth as a human and from what i understand it is a one way street (life form demotions don;t happen maybe they do..i will let the more knowledgeable folks here comment). What’s interesting to me is that humans are wiping out most of other species at an alarming rate as even ‘scientists’ have predicted, this will lead to humans destroying themselves inadvertently https://www.theguardian.com/environment/2015/jun/21/mass-extinction-science-warning

UB: From a लौकिक lens, you are right that it is humans who are destroying lives. But I always wonder whether it is Nature who is allowing this to happen through humans. Is this Her wish too? But equally, Nature gives birth to humans who make earnest efforts to conserve too. So we can pick our sides

UB: As per our texts, an individual goes both up and down. So yes, after a human life, the possibility of taking 84 Lakh lives is there before one takes a human life again followed by another 84 Lakh births, etc. But whether one takes all 84 Lakh lives or not, One thing is consistent across all texts viz that the specific human life form we may take can go both up and down but eventually one again comes back to a human life to start all over again.

HB: Love the way 15.2 rhymes 🎶. What is mamkar?

UB: अहंकार is “I-ness” which manifests as “I am great”, “I am intelligent”, “I love honesty”, etc. ममकार is “My-ness” which manifests as “My body”, “My kids”, “My car”, “My house”, etc. These two are more difficult to get rid of even if one tries to get rid of desires since these are present in us in a more subtler manner. Hence, secondary root is used as a symbol to describe these two.

HB: Thanks

PA: Thanks for sharing

UB: न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा। अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा।।15.3।।

15.3 Its form (अस्य रूपं) is not perceived (न उपलभ्यते) here (इह तथा) as such, neither its end (न च अन्त:) nor its origin (न आदि:), nor its foundation nor resting place (न च संप्रतिष्ठा): Having cut asunder (छित्त्वा) this firmly rooted (सुविरूढ मूलम्) peepul tree (एनम् अश्वत्थम्) with the firm (दृढेन) axe (शस्त्रेण) of non-attachment (असंग).

ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी।।15.4।।

15.4 Then (तत:) that goal (तद् पदं) must be sought (परिमार्गितव्यम्) into which (यस्मिन्), having attained (गता:), they do not return (न निवर्तन्ति) again (भूयः). One should seek refuge (प्रपद्ये) with that very (तम् एव च) पुरुष who is the origin (आद्यं पुरुषं) from which this ancient (पुराणी) manifestation (प्रवृत्तिः) is projected (प्रसृता).

UB: 15:3/4 (1) – Every object or person whom we know or a map of a country has a certain रूप. However, while we can see the physical universe, its रूप cannot be conceived. While we can see this physical universe (conceived here as branches, leaves, secondary मूल, etc), seeing it, we will never be able to make an अनुमान of the origin, its foundation or its end just like we cannot conceive the truth about water by looking at a mirage or truth about मनुष्य by looking at its shadow. So whether one lives on a lower or middle or higher branch, one can never get anywhere close to the root of the tree since no one knows where this root exists. So taking multiple life after life, if one thinks one can conceive the Highest by studying the physical universe, it is not possible since we are trying to locate the मूल by looking in a wrong direction. Besides, why focus your whole life on प्रकृति which is ever changing eternally? So what does one do? Turn our focus on पुरुष. How? Four qualifications are key to get to the मूल.

UB: 15:3/4 (2) – First, one needs to get hold of a शस्त्र. This शस्त्र viz the first quality one needs to develop is that of असङ्ग meaning detachment or वैराग्य. If we take up pursuit of Engineering, we develop वैराग्य of other pursuits for pursuing Engineering. If we want to run 42 Km Marathon, we develop वैराग्य towards the joy of waking up late, take on food restrictions, etc. Thus, there is असङ्ग even in लौकिक pursuits. If you want to therefore get hold of the मूल viz नारायण, one has to develop वैराग्य of the visible Universe or its components. Only if you shed the idea of this Universe as an absolute truth, the मूल viz the भगवान् can be grasped.

UB: 15:3/4 (3) – This does not mean that one keeps away from people and objects. One engages with all of them but in a detached manner. Simple example is that we use a lighter to light our stove but once the light is lit, we keep the lighter aside instead of holding on to it. Similarly, all our engagements with the world are merely to light up our minds by learning and make it सूक्ष्म. So engage with the world fully just like one uses the lighter perfectly. But just like your purpose is to light up the stove and not stay put with the lighter, our purpose in life is to light up our सूक्ष्म बुद्धि and not stay put within the world of objects and relationships. Avoid people or objects that do not stimulate our बुद्धि or keep our बुद्धि at a स्थूल level.

UB: 15:3/4 (4) – Cut the Universe through वैराग्य. Can the Universe be cut?  Just because I close my eyes, does it cease to exist?  Just because I run away to हिमालय, have I really forsaken the world and taken on to वैराग्य? We have already said that Universe as प्रकृति is eternal. So how can we be rid of it?  What we get rid of is not the Universe but the idea that it is a real substance. It is a dependent substance and derives its existence from पुरुष. It is a relative reality and not an absolute one. Therefore, with वैराग्य, stop seeing the Universe as it appears and try to refocus our energies on the source of the Universe. Once we are able to do this, one has truly started on the अध्यात्म path.

UB: 15:3/4 (5) – Another explanation of what needs to be cut is given here. It is the secondary मूल representing our अहंकार & ममकार that must be cut with वैराग्यम् – once “doership” of our कर्म is abandoned, while Universe will continue to exist, you stop moving from upper branch to lower branch and vice versa but open yourself up to go straight to the ऊर्ध्वम् मूलम्. And once one reaches the summit of this goal, one will surely not return – meaning that one will never come again under the sway of प्रकृति and one will become free.

UB: 15:3/4 (6) – Second trait one has to develop is शरणागति. We take refuge in ब्रह्म. शरणागति means living with a conviction that working towards oneness is the only purpose of life. Just like we pursue a branch of study with conviction that it will be of value to us or we go for a movie or a restaurant with conviction that these will make us happy, similar conviction is essential for pursuit of अध्यात्म. Being in a सत्संग to fulfill social needs or study of Gita for academic curiosity will merely develop intellectual ego, may make us happy but will not take us to the मूल if there is no conviction that pursuit of अध्यात्म is my purpose of life.

UB: 13:4 (7) – We have a पौराणिक कथा of a ऋषि भरद्वाज who spent his whole life studying the Universe deeply. At the end of his life, भगवान् came Himself to take the ऋषि away. But the ऋषि told Him that he wanted to study the Universe more deeply. भगवान् gave him another 100 years post which when He came to the ऋषि, the ऋषि wanted another 100 years. भगवान् gave him another 100 years but this scene repeated itself for a few more times. After a few lives like this, the ऋषि gained a lot of ज्ञान and wanted some idea of the extent of his ज्ञान achievement vis a vis total ज्ञान of this Universe. भगवान् showed the ऋषि three hills, took a fistful of Earth from each hill and replied that all the ज्ञान acquired thus far equals three fistfuls of Earth if total ज्ञान is represented by the three hills. The three hills of course represent the त्रिगण and ज्ञान of the Universe is in the zone of त्रिगण or प्रकृति only. The ऋषि realized the futility of his pursuits and went away with भगवान्.

UB: We often hear the term “grace of God” and the construct always is that there is some big daddy called God who decides to randomly shower grace to one who He deems fit randomly. And it is added that without this grace, all our efforts are wasted. This narrative sounds unscholarly and unfair too. This idea however comes from negative reading and not positive reading of the language.

UB: We have seen the use of the word शरणागति today. शरणागति does not mean that we need to fall at the feet of someone superior. What it really means is that we are completely convinced that our chosen goal of Oneness has value to uplift me. So if I choose to climb Everest fully convinced that this climbing will uplift me, I will dedicate myself fully to this cause. Now, if I dedicate myself fully to the cause, who can stop me from success? No one can. But success came to me because of my conviction in the value of my chosen goal and not because some magic happened thanks to some external God.

UB: Wherever there is conviction, grace follows automatically. In fact, grace flows always continually. The word लहरी in the very famous सौंदर्यलहरी stands for wave. And like waves hitting the banks, Her grace keeps flowing towards us all the time. It never stops just like bright Sunlight always flows to us all the time. But if I choose to stay hidden from the Sun, how will the Sunlight reach me?

UB: Where there is no conviction towards the goal meaning no शरणागति towards Her, how will Her incessant flow of grace reach me?  But where there is full conviction, even She cannot stop Her grace to flow towards me – it is automatic. We should thus understand शरणागति with this spirit of knowledge.

PA: Very true! the idea that I have a goal to realize God itself has created the first duality that God is separate from us. It’s God acting through us. The waves of ocean are part of the ocean not separate. The fingers of a hand belong to the hand. Imagine a wave telling to another hey you are a different wave then me as you are smaller than me (ego). Or a finger telling to another oh I am so small compared to you (self-pity). Each finger by itself is. The apparent distinctions seen between different forms are just Temporary as the essence is  the same.its just the ultimate life play that keeps running all the time. Now if we realize that it’s the one life force acting out where is the place for jealousy? How Would one be jealous of oneself as the other person’s essence is yours and vice Versa. Similarly would one be fearful of the other when there is actually no other but just the One everywhere.  A wave may boast that I am a huge wave in comparison to the other (pride) but ultimately it’s going to merge back into ocean and again a huge wave and a small wave are being produced by the ocean and the wave is not small or big by itself! Similarly, we humans having apparent higher and Lower positions is being temporarily granted by the Great Life Force and we have no say in this. IT is all His Play and no amount of books can make us understand the details behind this play 😃😊. One only thing left is to accept and surrender (sharanagadi)

UB: 👍🏼👍🏼 Thanks PA. This is another way to talk about Sharanagati. It is an important word, a fundamental word.

PA: As soon as we say the word I am this or I am that or this is good or this is bad we are separating ourself from the one life force using our mind conditioning. How is anything good or bad without the label that we attach to it? What appears apparently bad is what the universe (synonym with God) required to do. It’s like this war of Mahabharata required by the universe to heal another part of the universe

PK: I sorta understand a glimmer in theory but so hard to practice … isn’t this philosophy then pretty much justifying violence, inequality etc? Are not labels a little necessary to decide what actions we pursue? The detachment that seems to be required seems like a mountain … I can almost see why the sages retire to the hills 😃. Very very interesting though … need to apply in small doses .. like not caring what others think of your choices , keeping a calm temperament ( I lose my temper if not often at least more than rarely 😃😃). Conviction in your actions , as Uday mentions seems key

PA: Will quote a good example I heard: You plan a Picnic or an important event outside and just when you wanted to go out it rains and the plan is ruined. We moan saying that’s bad that the rain happened.. a few kms away a guy is thankful that it rained because his garden was drying up and he thanks the rains. Now is rain good or bad ? We label it because what it’s doing to Me. But this Me is actually not existing in fact the boundary between this Me and the other Person is the duality that we have created.  It’s just only HE or SHE that’s working all the time

PK: That example I totally get PA 🙏🙏. I would agree that it is silly to complain about the weather … it is what it is and beyond my control so why not go with the flow and enjoy a book at home? 😃😃😃 How far to take this is my conundrum… let me think of an example

PA: Wonderful ! This is something which I try to keep reminding myself in many situations.

PK: Violence for example … even if your child is misbehaving I find it hard to justify the fact that a slap is required … is that for each to decide? I do recognize the boundaries of parenting and wound gate someone encroaching on mine 😃😃…Trying to cultivate attitude of detachment from the outcome / result of your actions I get … Trying to get detached from the action itself does not seem so necessary … why not appreciate the sensual pleasures of a beautiful beach, a good meal , a fiction book , a hug ? That much detachment seems like deprivation and an insult to this life we have been gifted …I don’t know if I am making sense .., but I don’t seem to be convinced by some of the austerities of thought and actions being recommended .., could be me misunderstanding it all and hopefully it will click st some other ( life) time 😃😃. I am enjoying at least reading the concept 😃😃😃

PA: 🙏🏻🙏🏻😊 I think there was a long discussion about the parenthood before. I am sure there exists parents on either side of the spectrum and for each of them standing at looking at the other side their point of view seems absolutely justified. Because of specific upbringing atmosphere way the individual themselves is bought up. So how can we blame someone when he / she acts in a way as it’s just the habits or the Gita language gunas playing themselves out. The key point is the innocent child who would carry this trauma for life which would again play out in their lifea unless they choose to heal themselves

PK: Totally agree PA  …in general I tend to respect boundaries of parenthood and take the approach of you ( and me) know what’s best for your ( and I know mine ) child based on our limited biases / experiences and so I back off advising too much ( as I resent unnecessary advice) … I do worry whether this is true detachment or just convenience or even worse an attitude where I do not bother to connect or understand the other perspective 😃😃😃… where is line? So hard …

PK: And this thought is all about me .., the child bears the consequences of our biases and we all just hope that good intent matters more than flawed actions 🙏🙏🙏

PA: Right now if you look around you see flowers blooming, birds singing and lush green and beautiful fragrance all around. One can only admire at the abundance in nature and is bountifulness. The inverse enjoys it’s self through it’s abundance. The opposite is in winter where it’s grey and using your world looks austere but certainly a important aspect of nature. So I personally feel being part of this Life force why would one not enjoy the pleasures that it offers when they are presented. It’s life’s gifts? It’s like asking for only days and not nights or vice versa. The point is i feel is to happily accept whatever is being offered and thank the universe for it and not wish for example spring during the winter time 😊

VN: Totally agree PA.. Beautifully written👌👌

PK: Beautiful PA 🙏🙏🙏… totally agree .. an attitude of go with the flow

PA: Thanks VN and PK 🙏🙏

MK: 👍👍👏🙏 Nice one PA!!

UB: निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत्।।15.5।।

15.5 Free from need for respect (from others) and free from infatuation (निर्-मान-मोहा:) (over ephemeral aspects), victorious over the दोष that comes out of attachment (जित-सङ्ग-दोषा), ever devoted to the अध्यात्म (अध्यात्म-नित्या), whose needs (of प्राकृतिक type) have completely gone (विनिवृत्त-कामाः), freed from (र्विमुक्ताः) dualities (द्वन्द्वै) known as pleasure and pain (सुखदुःख सञ्ज्ञै:), the undeluded (अमूढा:) go (गच्छन्ति) to that imperishable (तद् अव्ययम्) attainment (पदं).

UB: 15:5 (1) – Third qualification is to acquire personal traits viz to stay away from need for self-respect, from infactuations, from clinging to mundane needs and from binary thinking. Owing to excessive dwelling in रजस् & तमस्, राग & द्वेष drives our inclinations.  With this, we end up living our entire life in a binary mode dividing life into good or bad, right or wrong, pleasant or unpleasant, positive or negative. Shed this binaryism that drives life. Instead, catch on to the Truth so that in every situation, it is the truth of the situation at hand that matters. So do not get into being happy if your boss praises you or being unhappy if your boss castigates you. Your boss is guided by his own प्राकृतिक tendencies.that make him react in his own way from time to time. You focus on the work at hand – focus on doing this right and that is all that matters. If boss is too प्राकृतिक and praises you too much or gives you too many goodies, do not let these praises (or curses) affect your objectivity.

UB: 15:5 (2) – Our problems in life come from the deeply felt need for self-respect and unfortunately we are seeking respect of the “self” and not the “Self”. Our problems in life come not from working with people or objects but from developing a dependency on them to boost our self-image. So be निर्मान – live without depending on the need for self-respect from society. Do not seek independence from others in an external sense; seek freedom. रावण was seemingly “independent” as he was a king but was he free? He was full of मोह for सीता. So be निर्मोह. One is really free if one is not dependent on pride, need for respect, not addicted to infactuations, etc. What is the use of being independent in the external world but not free of our own failings that arise from dependence on our weaknesses?  Is it not better to be dependent on a free person than be seemingly independent while steeped in रजस् & तमस्?

UB: 15:5 (3) – When one is asked to see दोष in काम, one is not being asked to abandon the small joys of life. One is merely asked not to cling to these as an आधार of our life. The दोष in काम is addiction to these behaviours in such a way that when these needs of ours are not fulfilled, we get disturbed, upset, etc and make conclusion that our life is miserable. And besides, a काम like addiction to movies keeps us away from dwelling on अध्यात्म. So enjoy small things too but do not dwell in them. And if and when one becomes a ब्रह्मज्ञानी, One will get access to Higher joys which will keep us in a state where every aspect of our life gets filled with joy and we are not dependent on small joys only for happiness.

UB: 15:5 (4) – Is having these traits given above enough? These traits on their own are useless. These traits are a need only for a much higher purpose. Being detached from mundane aspects is meant to be a springboard to attach oneself to पुरुष. Being detached alone is not enough – when a Lion is not hungry, it is detached, unless someone provokes an elephant, it is a gentle giant that goes about its work seemingly detached – but these traits do not open up these animals to ब्रह्मज्ञान. So all Gita urging for detachment is meant for making us attached to something Higher viz ब्रह्मज्ञान. So acquire these personal traits for a higher purpose of imbibing ब्रह्मज्ञान; else while we may be detached, we will remain a detached fool. If there is no higher attachment, even a lazy sleepy fellow not interested in anything will have to be called a ज्ञानी viz not true. So how do we get attached to something higher?

UB: 15:5 (5) – Do नित्य अध्यात्म. Continually study अध्यात्म texts or be in सत्संग of such people. One Guru says that while traits like वैराग्य, conviction to Oneness (शरणागति) and developing traits are critical, they are akin to steadying of conditions of medical fitness like sugar level, BP, etc before an operation. But study of texts is akin to actual surgery since only this will develop ज्ञान by giving us insight into भगवान्. What is the use of a student to develop discipline, develop focus, be oriented towards study of Medicine but never pick up a Medical text?  So be in नित्य अध्यात्म mode every moment of your life. That will give us an insight into what freedom really means. Unless one knows what freedom means, how can one get attracted to it or develop conviction for it?  So make this your quest and gain all these four qualifications if you want to attain परमात्मा.

PA: These 2 paragraphs are really very valuable. Staying objective all the time and above the labelling of events as positives or negatives. The underlying need for seeking respect for our tiny self – from there springs all the belief systems. When fulfilled a positive confirmation (you are so cool ) and  when not a negative confirmation (I told you so). It’s again the conditioning of the mind that creates these patterns. Interestingly these belief system are also self-prophecies and keep getting your life back to the status quo again and again. Gives a glimmer of the understanding of our not being really free

PA: Thanks MK 🙏🏻🙏🏻

UB: This goes with what you had conveyed yesterday 👍🏼

PA: 🙏🏻🙏🏻

PK: This makes a glimmer of sense … so hard to break this pattern.  The key I think is to try to go with the flow on the facts we have no control over , yet put our best effort on others … getting to the level if the lion or elephant is no mean feat for a beginner 😃😃😃… we ( I for sure ) do wallow in unnecessary angst  over trivia ( but realize that in hindsight … the goal for me  is to pre-empt trivial angst at least sometimes by changing my attitude and diverting  myself with reading or Music 🙏🙏🙏…

HB: 😊

MK: 👍👏👏🙏🙏 Following these 4 qualifications seems to be the core thing…so difficult to do though!!

PA: This is wonderful 👍👍

UB: न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।।15.6।।

15.6 Neither the Sun (न सूर्य:) nor the moon (न शशाङ्क:) nor fire (न पावकः) illumines that (तद् भासयते) which, having gained (यद् गत्वा), they (the undeluded) do not return (न निवर्तन्ते). That (तद्) is the limitless (परमं) abode (धाम) of Me (मम).

UB: 15:6 (1) – This is a famous verse that comes in the उपनिषद्. Is the धाम of भगवान् a physical location that needs to be lighted up by Sun, Moon, etc? In our daily life, light comes from three sources – the Sun (in day time) or moon (in night time) or fire (when there is no moon). Let us keep electricity out of discussion for now though I can say that burning of coal somewhere gives us electricity in our homes 😊. Sight is not possible if these three are absent. However, श्रीकृष्ण says here that His Home is not lighted by these three. He is self-lit. Also, He is the source that gives light to these three. This is a बाह्य अर्थ of the verse.

UB: 15:6 (2) – Sun is the अधिदेव of दष्टि, Moon is the अधिदेव of the मन while Fire is the अधिदेव of वाक् or speech. The Highest Reality viz भगवान् is not something one can see with mortal eyes, one can intellectualize in the mind nor is something that can be understood by listening to a speech. In fact, it is the other way round and it is Him who lights us these three faculties within us as the आत्मा within. These three faculties cannot work if they are not lighted up by a deeper source. This is an आंतरिक अर्थ of the verse.

UB: 15:6 (3) – There are three kinds of proof of know anything. It is प्रत्यक्ष प्रमाण (or direct perception), अनुमान (inference of the type that if there is smoke coming out from behind the mountain, there must be fire) and आगम (meaning from a trusted source like शास्त्र or a reputed person in whom you implicitly trust). Once again, in this verse, it is imputed that the Highest Reality cannot be accessible through these three types of प्रमाण but one needs to go beyond these three types of proof to access Him or Her or It (the Truth is at the 4th level as we had discussed earlier).

UB: ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।

15.7 A eternal (सनातनः) part (अंश:) of Me alone (मम एव), and in the form of a जीव (जीवभूतः) – within this world having many जीव’s (जीवलोक:), attracts (कर्षति) the senses (इन्द्रियाणि), with the mind as the sixth (मनःषष्ठानि), and which abide in प्रकृति (प्रकृति-स्थानि).

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्।।15.8।।

15.8 When (यद्) the Lord (in the form of जीव) (ईश्वरः) obtains (अवाप्नोति) a body (शरीरं) and indeed when (यद् च अपि) that one departs (उत्क्रामति), gathering these (गृहीत्वा एतानि) – that one departs (संयाति) like (इव) the wind (वायु:) carrying fragrances (गन्धान्) from their seat (आशयात्).

UB: 15:7/8 (1) – If we cannot know भगवान् through three प्रमाण or through use of eyes, etc., how else can we know Him?  Before we know Him, we need to have ज्ञान of our own state. Know yourself and you will Know Him.  We are the जीव. And भगवान् is saying here that we are His अंश or spark. All of us including plants, animals, people of all races, shapes and colours are His अंश. This अंश is the life principle in all of us. Question may arise as to how can भगवान् have an अंश when She is not divisible and always in a state of पूर्णम्. अंश is thus not explained as a part of भगवान् but as a part reflection of Consciousness. Essentially, if one keeps a few pots on the ground under the Sun, one will find a reflection of the Sun in each of the pots. जीव is also to be seen as a reflection that derives its existence from the परमात्मा and also goes by the name चिद् आभास. It develops life of its own as a separate existence though its existence is not possible without the singular consciousness. This is an intricate part of वेदान्त that a Whatsapp discussion cannot do justice to; if really interested, you have to turn to उपनिषद् and ब्रह्मसूत्र.

UB: 15:7/8 (2) – This अंश is meant to experience life as per the wish of परमात्मा. Such experience requires a medium of experience. So its attracts a mind and senses towards itself. So where does it get this material from? It borrows these six from प्रकृति which again comes from भगवान् only. And this जीवात्मा, also known as चिदाभास or reflected consciousness, gathers various experiences as it lives its life. And it is meant to happily fulfill the wish of परमात्मा by experiencing life joyfully by working closely with its six instruments. The nature of प्रकृति is that it decays. So what happens when the body becomes old?

UB: 15:7/8 (3) – Wherever the wind blows, it carries the fragrance of flowers or dirt that it encounters. These smells do not belong to it. But we use the words fragrant air or pungent air as if these are properties of the air itself. But air does not have these properties. Similarly, as one experiences life, one tends to gather lower tendencies or higher tendencies; these are gathered within the mind and senses. These do not belong to the जीव. Just like a magnet magnetizes inert objects of iron, जीवात्मा energizes the mind and the senses. And the gathered flowers and filth accumulated within the mind/ senses are carried from life to life by taking on a new body where these six are again inserted to live in a fresh manner. There is continuity in life – no illogical breaks, no God deciding what life we are born into, etc. Our गति is our decision based on our own कर्म and as per our own गुण orientation.

UB: 15:7/8 (4) – As long as the जीवात्मा uses the six friends as instruments without mixing up its identity with these six, life is an adventure with every day giving a new experience and new joy. And when the body of the जीव becomes useless, while it sheds its स्थूल शरीर, the जीवात्मा continues to hold on to सूक्ष्म शरीर as it moves to take on another body. And if it develops affinity to these six friends and forgets its real identity as a reflected consciousness, it moves life to life taking on new bodies as per its गुण orientation.

UB: 15:7/8 (5) – A minor digression that may be made here. It is common nowadays to see a few Indians use the words “Rest in peace (RIP)” when a person dies. Now RIP comes from Christian दृष्टि where the body is meant to live in a suspended state till the Judgement Day when God puts the souls into either Heaven or Hell. As per वैदिक दृष्टि, the चिदाभास with सूक्ष्म शरीर is in a state of गति or journey. There is no suspended state of life or Judgement Day where someone by the name God makes a decision. Hence, we use sentences like – “May जीवात्मा merge into or develop affinity to परमात्मा” or “May जीवात्मा attain a उत्तम गति” meaning let it obtain a body that makes its future life joyful so that it continues to be in alignment with भगवान्. If someone wants to still use RIP, do use this if this is more appealing. But if you wish someone who is of वैदिक दृष्टि to rest in a suspended state for thousands of years, do reflect as to whether you are really wishing him well or cursing him 😊

HB: 😊 being in a suspended state would be so lonely

PA: Very very nice loved the analogy with the wind 👍. What’s so fascinating is that god created the 6 agents of experiencing the world and these were infused into the jivatma which is his Ansh (part). It’s like god experiencing life through himself

HB: Well said

UB: 👍🏼👍🏼👍🏼

UB: श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते।।15.9।।

15.9 Presiding over (अधिष्ठाय) the hearing (श्रोत्रं), the vision (चक्षुः), the sense of touch (स्पर्शनं), the taste (रसनं) and the smell (घ्राणम् एव च), and the mind (मन: च), It (अयं) experiences (उपसेवते) these objects of senses (विषयान्).

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः।।15.10।।

15.10 The deluded (विमूढा) do not perceive (न अनुपश्यन्ति) It (i.e., the self) who departs (उत्क्रामन्तं) and even remains (स्थितं वा अपि), who is experiencing (भुञ्जानं) and is endowed with the गुण’s (गुण-अन्वितम् वा). They who have the eye of knowledge (ज्ञान-चक्षुषः) see It (पश्यन्ति).

UB: 15:9/10 (1) – The जीवात्मा is eternal. As चिदाभास, it sits as an ईश्वर within the body. Its chief trusted मंत्री is the मन and it is served by five other junior मंत्री who are the senses. Each junior मंत्री is a servant of the ईश्वर and serves by providing it with taste, sight, hearing, etc. The ईश्वर consults his प्रधानमंत्री viz the मन and then takes the object offered to it by each junior मंत्री as well as instructs all these मंत्री via the मन. And ईश्वर is meant to thus rule his kingdom using the services of all his six मंत्री by reflecting the सत्-चित्-आनन्द state in every life form just like a mountaineer climbs every mountain as a fresh experience. But this is not always the case.

UB: 15:9/10 (2) – There is a story of two people sitting on the banks of a river when one sees a black rug-like object floating in water and this person immediately jumps into the water to fetch it. After a while the other one shouts as to why is the first person not coming back. Pat comes the answer – “I went to catch a blanket but it turned out to be a bear and it has caught hold of me”. The one who wanted to use the blanket is himself caught by the blanket 😊.

UB: 15:9/10 (3) – The जीव as the ईश्वर should have continued to rule but instead it loses control. Mind and senses are instruments of जीव, they are जड (inert) and get their energy owing to the presence of जीवात्मा. But the irony is that instead of जीव using the mind & senses, it gets enslaved by them. The जीव becomes subservient to the अनुभव of taste, touch, mental emotions, etc and thus ends up living life merely repeating the infactuations that these instruments had previously gathered again and again. Or this is akin to a cow which has not been tied to a tree but still lives around the tree thinking it has been tied up – despite being free, there is no freedom.

UB: 15:9/10 (4) – The king is trapped. While everything in the kingdom is happening in his name, he is no longer in control. The king as ईश्वर has forgotten its original state and therefore does not have confidence of it being able to live free. He willingly allows his truant प्राकृतिक मंत्री to run his kingdom. He follows मोहिनी instead of being in touch with अमृत within which is his real nature anyway.

UB: 15:9/10 (5) – Those who are wise know that mind and senses are inert and cannot enjoy on their own. The enjoyer is the जीवात्मा within. This जीवात्मा used the गुण and goes through all the experiences of life. The wise can make a distinction between these the operation of जीवात्मा on one hand and प्रकृति on the other but an अज्ञानी mixes up these two. And they thus continue to suffer or enjoy life after life again and again and again. This is akin to being caught in a virtual reality game or getting struck on a roller-coaster ride where the rider is not able to figure out how to get out of the game.

UB: यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः।।15.11।।

15.11 And the योगिन् (योगिन: च) who strive (यतन्त:) see (पश्यन्ति) this one (एनम्) as abiding (अवस्थितम्) in themselves (आत्मनि). Though striving (यतन्त: अपि), those whose minds (आत्मान:) are not qualified (अकृत) and are not discerning (अचेतस:) do not see (न पश्यन्ति) It (एनं).

UB: 15:11 (1) – There are two kinds of अध्यात्म oriented people – one who are  योगी’s and others who are not योगी’s. A योगी is one who possesses all the four qualifications enumerated earlier. And a non-योगी also is keen on gaining अध्यात्म सिद्धि.  So both do प्रयत्न. The योगी is able to achieve सिद्धि since he is able to discern the distinction between जीवात्मा on the one hand and mind/ senses on the other. Because he knows the break up of the components and their individual scope of operation, he engages with these with ज्ञान. But the one who is not a योगी may not succeed. Why?

UB: 15:11 (2) – Do they not say – “Try and try till you succeed”. But trial alone will not work in this sphere. Can a blind person see despite trying hard? A अध्यात्म blind one can start seeing only when he develops a ज्ञानचक्षु. A योगी knows the highest truth that he is a जीवात्मा lit by the ज्योति of परमात्मा and all else is just an accumulation he has gathered. Discipline, focus, right संस्कार, etc complemented by persistent trying gives him सिद्धि. But a non-योगी, e.g., a pure academician, will not achieve सिद्धि even though he may know the Gita by-heart or can teach Gita to others with Supreme confidence. Unless this textual ज्ञान is backed by all the four necessary qualifications, ज्ञानचक्षु will not be gained.

UB: 15:11 (3) – We need to be cautious here. There is a tendency to disparage people who know Gita (or any other अध्यात्म text) by-heart but still display sub-optimal tendencies. Better than the तमस् of doing nothing is to develop some रजस् and by-heart the text or read the text regularly. Better than रजस् is to acquire सत्व and make effort to live the message of the Gita. Best of course is to attain the state of स्थितप्रज्ञता. So a तमस् person may ask – can I bypass the intermediate stages and become स्थितप्रज्ञ directly 😊? This is akin to someone asking – “Can I become a doctor without studying a medical text?” Maybe but this is rare.

UB: 15:11 (4) – So our तमस् man may argue – “See रमण or शिर्डी साई बाबा; they did not read any text. So it is not necessary.” My submission to such arguments will be – “Even these two did not discourage people who read the text. They however also added – put the message into practice or go beyond the text”. We cannot thus conveniently use them as examples to not pick up any text at all and assume that somehow we will become a स्थितप्रज्ञ without doing anything.

VB: I, Tamas baba, speaketh. These 2 did not read text. And I have not understood your explanation of how they bypassed the 4stages.

UB: Is your question as to why these two achieved सिद्धि? Since वेदान्त does not believe in magic, there are only two possibilities. One being that this जीव worked very hard over numerous lives in the past and thus became qualified in this life. Second being that these were born to actualize of the principle of यदा यदा हि धर्मस्य viz whenever the धर्म balance turns topsy turvy, nature sends a force that works towards bringing balance in the ways of the world. I am not aware of a third reason.

UB: Just like one does not become an lawyer just by living a moral life, one does not become a ज्ञानी just by being noble. Yes – being noble opens up the mind for ज्ञान but one has to still strive hard for acquiring ज्ञान. And these guys would have had to strive hard earlier to reach this stage now.

VB: Got it. This multiple lives answers so many q. It provides a nice framework

UB: Yes it does. Whether it is true or not is a separate question altogether 😀.

VB: And how will One know if one has done tons of good work in past lives so that one can avoid all the study in this life? And while I typed it, I realized that if one has this q, one needs to study. no short cuts for this Tamas baba

UB: 😀😀😀👍🏼

UB: यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्।।15.12।।

15.12 The brilliance (तेज:) which (यद्), obtaining in the sun (आदित्य-गतं) which illumines (भासयते) the whole world (अखिलम् जगत्) , that in the moon (यद् चन्द्रमसि) and that in fire (यद् च अग्नौ), know that (विद्धि) brilliance (तद् तेज:) as Mine (मामकम्).

गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः।।15.13।।

15.13 Having entered (आविश्य) the Earth (गाम्) I (अहं च) uphold (धारयामि) all beings (भूतानि) by My strength (ओजसा). And being (भूत्वा) the extracted juice (सोम:) in the form of sap (from the Earth) (रस-आत्मक: च), I nourish (पुष्णामि) all plants (सर्वा: ओषधी:) (hence, I am the food).

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्।।15.14।।

15.14 Being (भूत्वा) the digestive fire (वैश्वानर:), obtaining within the bodies of (देहम् आश्रितः) all living beings (प्राणिनां) and united with (समायुक्तः) inward (प्राण) and outward breath (अपान), I (अहं) cook (पचामि) four kinds (चतुर्विधम्) of food (अन्नं) (drunk, chewed, licked and sucked) .

UB: 15:12/14 (1) – In today’s verses, भगवान् highlights three ways in which भगवान् touches our life on a daily basis. If one connects with this, questions like “Where is God? ” seem meaningless. Often, we find some intellectuals overplay stress on निर्गुण aspect of भगवान् making the idea of भगवान् so abstract that भगवान् becomes inaccessible for normal (as well as wise) people. In true वैदिक style, भगवान् points to three seemingly सगुण influencers of our life and then tells us He is the निर्गुण force behind these three सगुण influencers. Thus, भगवान् is made accessible to all – see निर्गुण in सगुण is the वैदिक style that is at display today.

UB: 15:12/14 (2) – So भगवान् says here that He is the one that powers the Sun, Moon and the Fire. Without Him being present in these, they will be incapable of giving their energy to us. There are two types of Earth we depend on – the physical Earth and our physical body. The physical Earth is energized by भगवान् through both the Sun and the Moon. Two factors are necessary for life – one being the heat given by the Sun gives energy to the physical Earth thus imparting it with ओजस which in turn sustains life. Second key force on Earth is सोम which sustains life as the principle of humidity. Moon is also called as सोम word and we all know that without the Moon, life would not have been possible on Earth. As per Indian शास्त्र, it is the Moon that enables plants to get रस viz liquidity which is critical for us. We discussed earlier that the Sun principle gives us vision, Moon Principle gives us the mind while fire Principle gives us the speech. As an aside, a program on BBC Science taught me that if the Moon was either a little away or little closer to Earth, there would have been no life on Earth. But maybe I am digressing 😊.

UB: 15:12/14 (3) – Third item taken up is Fire that sustains life within the second Earth viz our body. In Ayurveda, digestive juices are given the name जठराग्नि. And भगवान् here says that even digestion as well as onward and outgoing breath are facilitated by Him. Till the advent of gas, cooking involved kindling of fire without which fire will not burn. Similarly, प्राण signifying the incoming breath and अपान signifying the outgoing breadth are visualized as kindling the digestive juices within. Once life departs, we stop breathing and no fire is kindled within us. Thus भगवान् sustains life within us as वैश्वानर अग्नि helping us digest four kinds of food – those that are drunk, chewed, licked and sucked. Can we make Earth fertile on our own or can we create juicy plants on our own or can we consciously digest food on our own?  Nor can we consciously control our breathing. All these actions three happen on account of the निर्गुण भगवान् doing activity that enables life to sustain on the planet as well as within ourselves. Once the जीव departs from the body, no digestion is possible even though physical body continues to exist. Verse 15:14 is actually chanted daily before eating food by families having आस्था towards श्रीमद्भगवद्गीता.

UB: 15:12/14 (4) – Food eating is akin to a यज्ञ. Over here, we offer आहुति to the भगवान् just like in a यज्ञ where we offer only pious materials to the देवता. Now imagine our lifestyle when we live with the attitude that it is भगवान् to whom we are offering food. How much care will be observed to make sure that unwanted food is not offered to the भगवान्. And when we eat with this noble attitude, eating of food becomes a पूजा – if food eating is taken as पूजा, our whole attitude and demeanor will change significantly while eating. And if the भगवान् is satisfied by the care that we have taken in offering food with भक्ति, we will get प्रसाद in the form of good health and satisfaction. So bringing भगवान् into the activities of even eating with a realization that the plants that we eat have the ओजस of भगवान्, they are made juicy owing to रस given by भगवान्, they are cooked by fire which again gives heat that is a property of भगवान् and food is again digested by the वैश्वानर अग्नि which is again भगवान् residing within us.

UB: 15:12/14 (5) – Here, one is bound to realize that had Nature not planted a sense of taste buds, we may not be encouraged to eat food – so this little play has been instituted so that all beings also develop interest in eating food. It is मन connected with taste buds which feels that it is eating food giving an experience of joy while the real eater is भगवान् who consumes the food and gives us life and energy. Develop this attitude of seeing भगवान् in everything around us and He thus becomes far more accessible and near than a distant guy sitting in वैकुंठ or कैलाश.

UB: सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्।।15.15।।

15.15 And I am (अहं च) seated (सन्निविष्ट:) in the hearts (हृदि) of all (सर्वस्य). From Me (मत्तः) are memory (स्मृति), knowledge (ज्ञानम्) and their removal also (अपोहनं). I alone (अहम् एव) am to be known (वेद्य:) through all the वेद (सर्वै: वेदै: च). I alone (अहम् एव) am the author of the वेद (वेदान्त-कृद्); and the one who comes to know the वेद (वेद-विद्-च).

UB: 15:15 (1) – This verse has meanings some of which have been conveyed earlier and some are new too. The point about Him being seated in the हृदय of all has been seen in Ch 13. But Him also being the source of स्मृति शक्ति is new. But more interesting is this aspect that even forgetting aspect within us is also भगवान्. स्मृति is a separate subject for discussion really. We know that some aspects of स्मृति stay in us (like a childhood happy or fearful अनुभव) but equally we forget what we ate today morning. We retain our tendencies from our previous life but do not retain memory of actual incidents in our past life.

UB: 15:5 (2) – The question “Why” is irrelevant since it does not have an answer. This power of removal of our own life experiences from our memory is also Him and which surprisingly are restored back at unexpected times is also Him. Both these powers are made available and it is up-to us to use both these powers effectively. Ideally, we must keep in स्मृति aspects relating to पुरुष and need not dwell on aspects that are the domain of प्रकृति. If we however use both these powers for contrary purposes, such choices take us farther away from पुरुष. We are reminded of विभूति of भगवान् in Ch 10 and these too seem like the विभूति of Him within us.

UB: 15:15 (3) – Thus many aspects that are very close to us are also Him. Then what are we? There is no “we” who are separate from Him. There is only One which is the same पुरुष तत्व in all.  The वेद talk about Him only. He is also the author of the वेद. This means He wrote about Himself in the वेद. And the One who is knowing Himself when we read the वेद is also Him since He is the ज्ञान तत्व within us too. As we said earlier in Ch 13, whole of experience of life is nothing else but Him knowing Himself through Himself.  There is no other. Once we connect with this idea of Him, we enjoy all aspects of life as Him. We become Him or should we say, He becomes us and there is no duality left. We sing the song of life like all players in a symphony who plays various tunes but in a coordinated and joyful manner.

UB: This अध्याय is called as पुरुषोत्तम योग and the idea of भगवान् as पुरुषोत्तम viz the most key message of the entire श्रीमद्भगवद्गीता will be conveyed in three verses tomorrow. Followed by this are concluding verses of अध्याय १५ and we are done with the smallest but most potent अध्याय of the श्रीमद्भगवद्गीता.

UB: द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।15.16।।

15.16 Within the world (लोके), there are two (इमौ द्वौ) पुरुष (पुरुषौ), the perishable (क्षर च) and the imperishable (अक्षर एव च). All beings (सर्वाणि भूतानि) are the perishable (क्षरः) and the कूट-स्थ is called (उच्यते) the imperishable (अक्षर).

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः।।15.17।।

15.17 Whereas (तु) there is another (अन्य:) उत्तम पुरुष called (उदाहृतः) परमात्मा (परमात्मा इति) who is the changeless (य: अव्यय:) ईश्वर (ईश्वरः) that, pervading (आविश्य) the three worlds (लोक-त्रयम्), sustains (बिभर्ति).

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः।।15.18।।

15.18 Because (यस्मात्) I am (अहं) beyond the perishable (क्षरम् अतीत:) and also उत्तम even (अपि च उत्तम:) to the imperishable (अक्षरात्), therefore (अत:), among people (लोके) in the popular literature and in the वेद (वेदे च), I am (अस्मि) renowned as (प्रथितः) the पुरुषोत्तमः (पुरुषोत्तमः)

UB: 15:16/18 (1) – In 13th Chapter, we saw Universe as well as an individual persona seen in terms of पुरुष-प्रकृति duality. In these verses, same idea has been given as a triad in these three verses – क्षर पुरुष, अक्षर पुरुष and पुरुषोत्तम. क्षर पुरुष stands for one that is visible, changing and perishable. अक्षर पुरुष stands for one that is always present in a “potential” form and not perishable. पुरुषोत्तम is the ultimate that is eternal and the source and sustainer of both क्षर पुरुष and अक्षर पुरुष.

UB: 15:16/18 (2) – Thus, from a Cosmic lens, the visible universe is ever changing and perishable and hence called as क्षर पुरुष. The matter or energy in a “potential” form is always there. We had used अव्यक्त in Ch 13 being the first तत्व of प्रकृति which is eternal and hence goes by the name अक्षर पुरुष. So prior to “Big Bang”, matter is present in a condensed form and in an expanded form post the “Big Bang” and returns to the condensed state once universe collapses. But the One that sustains both of these and without whom nothing is possible is the पुरुषोत्तम that is the foundation on which both क्षर and अक्षर पुरुष rest on. This is ब्रह्म or नारायण or महाशिव, etc.

UB: 15:16/18 (3) – At an individual level, our शरीर + प्राण is born, lives and eventually dies. It also changes throughout the life and is therefore called as क्षर पुरुष. अक्षर पुरुष is the जीवात्मा which takes on सूक्ष्म शरीर in the form of मन & six senses for experiencing life. It is अक्षर since जीव is never destroyed. Thus, post death, our जीव takes our सूक्ष्म शरीर which contains our बुद्धि, Vasanas and six senses with it to another body. कूट-स्थ stands for “aggregated” and the जीव aggregates experiences gained from numerous lives that end up residing in our सूक्ष्म शरीर. And this is never destroyed. Even after the Universe is destroyed, these remain latent in a seed form. Once a new Universe gets created, these seeds take birth at an appropriate time when the ecosystem is conducive for such a birth.

UB: 15:16/17 (4) – The ईश्वर or पुरुषोत्तम pervades the two states given above. Using a very simple analogy though not perfect, we may take an Earthen pot in our home as क्षर पुरुष, once broken down, we call it mud or मिट्टी (अक्षर पुरुष) and when the same मिट्टी is thrown in the backyard, it is called as Earth (or पुरुषोत्तम). Or during daytime, Sunlight inside the house is क्षर पुरुष which may be there or not there (if curtains are drawn), Sunrays outside the house is अक्षर पुरुष which are always there while the Sun is the पुरुषोत्तम. The Sun viz पुरुषोत्तम and Sunrays viz अक्षर पुरुष are never destroyed while Sunlight on Earth may or may not be present and hence it is क्षर पुरुष. पुरुषोत्तम is eternal while other two are always dependent on पुरुषोत्तम.

UB: 15:16/18 (5) – So what are we now? We are all three all the time. Because our body exists and keeps changing, we are the क्षर पुरुष. But behind this क्षर पुरुष is our जीव state that drives the shape that our current physicality is taking now and we thus are the अक्षर पुरुष too. क्षर पुरुष is thus a grossification of अक्षर पुरुष. And because Existence and ability to be conscious is the Light of पुरुषोत्तम shining through us, we are the पुरुषोत्तम too. But because we have a mind that is clogged up, we are unable to detect the पुरुषोत्तम within us and thus while we reflect the सत् & चित् aspects of पुरुषोत्तम within us, आनन्द is not shining through us fully. That is the only difference that separates us from an enlightened being. Once the clutter is cleared, we are भगवान् whether we have a human body or an animal body or no body. This wisdom is the only Truth – rest all verses are nothing else but efforts made in various ways to make us see this eternal Truth, the सनातन् सत्य.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत।।15.19।।
15.19 Being without delusion (असम्मूढ:), the one who thus (य: एवम्) knows (जानाति) Me (मां) as पुरुषोत्तमः – that one becomes (स:) the knower of all (सर्वविद्), attains (भजति) Me (मां) , because of being all (सर्वभावेन), O भारत.

इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत।।15.20।।

15.20 Thus (इति), O sinless one (अनघ), I (मया) have told (उक्तं) you this (इदं) most mysterious (गुह्यतमं) doctrine (शास्त्रम्). Knowing this (एतद्बुद्ध्वा), one becomes one who has (made the best use of one’s) intellect (बुद्धिमान्स्यात्) and has done (कृत) what is to be done (कृत्य: च), O भारत.

15:19/20 (1) – What is the ज्ञान that is worth knowing? There are three types of hidden ज्ञान – गुह्यम्, गुह्यतरम् and गुह्यतमम्. All three are गुह्य meaning secretive. Whom is it secretive from? It is secretive to स्थूल minds since subtleties elude their mind. But here too, the range of subtlety keeps increasing. Thus गुह्यम् texts are the धर्म texts which give out nuances of धर्म (how to behave with people, how to handle conflicts of interest, etc) and understanding धर्म is thus not easy. But more subtle than धर्म texts are गुह्यतरम् texts where the Highest is shown as separate from us. So there are people who like विष्णु in वैकुंठ or श्रीमाता in मणिद्वीप, etc. Such a द्वैत identity appeals to people and they thus inculcate भक्ति by perceiving पुरुषोत्तम as separate from them. But the people engaged with अद्वैत texts convey गुह्यतमम् ज्ञान where the Highest is seen as One that is not different to one’s own persona. This is the subtlest ज्ञान which is what भगवान् has conveyed in Ch 15.

15:19/20 (2) – भगवान् clearly states that He has imparted to अर्जुन the गुह्यतमम् ज्ञान. Why? Because अर्जुन is अनघ – one who has committed no sin. Because he is qualified to receive this ज्ञान, it has been given. And भगवान् adds that the one knows Him as one’s own reality is the real knower. And भगवान् is saying clearly that the real purpose of life is to know oneself.

15:19/20 (3) – Can we categorize all kinds of pursuits all of us do? One Guru has stated that one can conceive of three kinds of pursuits – 1) pursuit that is done without thinking (going with the flow) – “since others are doing, it must be good”, 2) pursuit as per my own whim or using my own logic based on my research and inclination and 3) a pursuit that is meant to be the real purpose of life for all human beings. Interestingly, the last option has features of both 1 and 2. 1 is relevant since we “go with the flow” of various Saints and wise people who have followed this path in the past. 2 is relevant since we use our rational mind to evaluate all paths and have logically developed conviction that this is indeed the best path to be pursued. And भगवान् here says that one who is pursuing the पुरुषोत्तम is a कृतकृत्य: meaning that he is applying his intellect to the right purpose for which one is born.

Thus ends chapter named as पुरषोत्तम योग viz पञ्चदश: अध्याय: