Hare Krishna,
This is the last sloka of 15th chapter. Lord Krishna explains the significance of this chapter and benefits of the knowledge. We have seen till now seen how lord Krishna has started explaining the world as a tree and how it this tree of the world is sustained. He also explained the earth and sustenance of life on it. He further moves to the microcosm level and explains human life, birth and death cycle. At every stage he emphasizes that he alone is the cause of existence and that he is the substratum of all. Thus he makes us understand the ultimate reality of Brahman.
15.20 – ithi guhyatamam sastram iti uktam maya anagha
Etat bhuddva budhhimaanasya krta-krityah cha bharata
Meaning of words:
Ithi –this
Guhyataam – most secretive/mystical
Sastram – scripture
Iti utkam maya – has thus been uttered by me
Anagha – ignorant person
Etat – this scripture
Bhuddva—understanding
Buddhiman – wise
Krta-krtiyah – reaching target
Bharata – son of bharata dynasty
Meaning of sloka
Arjuna , the son of bharata dynasty, this most secretive/mystical scripture I mentioned , if understood will make a person wise and he would feel that he has achieved what needs to be achieved in this world.
This chapter contains all the essence of Vedas, the import of the gita is mentioned in brief here. Hence even though Gita is a smrithi, Lord Krishna calls this chapter itself as a shastra. It is a very secrective and mystical scripture because, knowing that brahman alone exists is easy, but putting it into practice is very difficult. One should get the knowledge of ultimate reality, practice to accept everything in the world as brahman itself and be ever established in brahman. As it’s a difficult path to tread, as its difficult to understand such an abstract subject and contemplate on it, the lord calls it as mystical. Out of crores of people , only thousands come to know about brahman by the grace of GOD, out of the thousands of people only few people can realize it. Hence its considered to be mystical, not easy to be understood by all.
Ones a person realizes the true nature of the world, he knows that nothing but brahman alone exists in the world. Thus when one understands this he becomes wise, he develops a strong conviction that there is no duality in the world and that everything is an illusion. Like the water in the desert seems to exist so also this world seems to exist. As desert only is real and water is just an illusion, so also the ultimate reality of brahman alone exists as the substratum. When a person knows and understands this, he will have nothing else to achieve in this world. He is ever blissful, he is unaffected by the worldly activities, he is ever immersed in the self , which alone is real, thus he becomes wise. He develops a krita-kritya bhavam, meaning attaining which there is nothing else to achieve.
Thus Krishna concludes the chapter saying that, knowing brahman , understanding brahman as all pervading and being ever established in brahman a person would get moksha.
Hare Krishna
Thanks,
Aparna
Tuesday, June 12, 2007
Monday, June 11, 2007
15th Chapter of Gita-- 19th sloka
Hare Krishna,
Lord Krishna has explained the three purushas in detail. He talks about the uttama purusha who the supreme person is called purushotamam by people in the world and in the Vedas. He concludes the chapter in the coming slokas.
15.19 – yo maam eva assamoodah jaanati purushotamam
Sah sarva vit bhajanti maam sarva bhavena bharata
Meaning of words:
Yo --- he who
Maam eva –me
Jaanati – knows
Assamoodah – free from delusion
Purushotamam – supreme being
Sah -- he
Sarva vit – all knowing
Bhajati – adores
Maam – me
Sarva bhavena – with his mind fixed on me
Bharata – one who belongs to the bharata dynasty
Meaning of sloka
O son of bharata dynasty, he who is free of delusion knows me as the purushotama or supreme person. Such a person with always fix his mind unto me.
One who knows about the tree of the world, the birth and death life cycle, the power behind the sun and the moon, the reason how the life is sustained on earth, the essence of food, the one who digests the food , the one who is the sole reason of the very existence of the creation, the substratum of everything in the world, he doesn’t get deluded by the world. He who knows that the uttama purusha is supreme among akshara and kshara purushas, would know that they are just illusions in the uttama purusha. He who knows that everything in this world is an illusion and the only reality is the uttama purusha or purushotama or brahman is not deluded ,by the seeming duality of the world. Another meaning of it is that a person who is deluded by the world wouldn’t know the real nature of the world.
Lord Krishna says such a person who is free of delusions ,who always see me in everything , as he doesn’t get deluded by maya , and he sees the brahman behind all names and forms, thereby he always contemplates on brahman, thus he always remain established in self, his mind is always fixed in self. This means that the person is not effected by the world or the activities in the world. Thus he gets liberated, he attains moksha. This is the fruit of self – knowledge, which can be got from this chapter.
Thus Krishna explains the real nature of the lord and the fruit of attaining this knowledge.
Hare Krishna
Thanks,
Aparna
Lord Krishna has explained the three purushas in detail. He talks about the uttama purusha who the supreme person is called purushotamam by people in the world and in the Vedas. He concludes the chapter in the coming slokas.
15.19 – yo maam eva assamoodah jaanati purushotamam
Sah sarva vit bhajanti maam sarva bhavena bharata
Meaning of words:
Yo --- he who
Maam eva –me
Jaanati – knows
Assamoodah – free from delusion
Purushotamam – supreme being
Sah -- he
Sarva vit – all knowing
Bhajati – adores
Maam – me
Sarva bhavena – with his mind fixed on me
Bharata – one who belongs to the bharata dynasty
Meaning of sloka
O son of bharata dynasty, he who is free of delusion knows me as the purushotama or supreme person. Such a person with always fix his mind unto me.
One who knows about the tree of the world, the birth and death life cycle, the power behind the sun and the moon, the reason how the life is sustained on earth, the essence of food, the one who digests the food , the one who is the sole reason of the very existence of the creation, the substratum of everything in the world, he doesn’t get deluded by the world. He who knows that the uttama purusha is supreme among akshara and kshara purushas, would know that they are just illusions in the uttama purusha. He who knows that everything in this world is an illusion and the only reality is the uttama purusha or purushotama or brahman is not deluded ,by the seeming duality of the world. Another meaning of it is that a person who is deluded by the world wouldn’t know the real nature of the world.
Lord Krishna says such a person who is free of delusions ,who always see me in everything , as he doesn’t get deluded by maya , and he sees the brahman behind all names and forms, thereby he always contemplates on brahman, thus he always remain established in self, his mind is always fixed in self. This means that the person is not effected by the world or the activities in the world. Thus he gets liberated, he attains moksha. This is the fruit of self – knowledge, which can be got from this chapter.
Thus Krishna explains the real nature of the lord and the fruit of attaining this knowledge.
Hare Krishna
Thanks,
Aparna
Thursday, June 7, 2007
15th Chapter of Gita-- 18th sloka
Hare Krishna,
We have seen the 3 types of purushas and their characteristics in the last 2 slokas. In todays sloka Lord Krishna is Concluding the topic on the three purushas and explains how the uttama purusha is different from the kshara and akshara purusha.
15.18 – yasmat kshara atitah aham akshara api uttamam
Atosmi loke vede cha pratitah purushottamam
Meaning of words:
Yasmat – since
Kshara – the mutable
Atitah – beyond
Aham – I
aKshara – the immutable
uttamam – supreme
atosmi –hence
loke – world
vede—in the Vedas
pratitah – well known
purushottamam – the supreme self.
Meaning of sloka
I , the uttama purusha is beyond the kshara purusha and supreme among the akshara purusha’s . I am well known in the Vedas and in the world as the purushottamam.
Lord Krishna says that the uttama purusha is beyond the kshara purusha as the kshara pursuha is mutable and is an illusion, nut the uttama purusha is all pervading, as is the ultimate reality and only thing that which exists in this world. Hence uttama purusha , the immutable, imperishable is beyond kshara purusha.
In comparision to the akshara purusha , Lord Krishna says that uttama purusha is supreme among all the akshara pursuha’s i.e the kutastha atma(s) in all jeevas. Kutastha is limited by the body adjuncts, while the uttama purusha has no limitations. As long as a person considers himself as kutastha , separate from uttama purusha., the limitation exists, when he considers himself one with the uttama purusha he will find himself one with everything in the universe. Saint veda vyasa had a son suka who was by birth a realized self. At a very young age he left home. Troubled father veda vyasa called out to his son. As vyasa was also a realized self, he could speak with his son who was passing through the woods , through the trees. So the trees passed on the message of father to the son. Thus when one identifies onself with the Uttama purusha , the all pervading self, he has identified himself with everything in the universe. As brahman is present everywhere without any limits of time and space, so also a person who becomes one with the Uttama purusha feels the same.
Thus Sri Krishna says that I am called as “Purushottamam” in the Vedas as well as in the world.
Hare Krishna
Thanks,
Aparna
We have seen the 3 types of purushas and their characteristics in the last 2 slokas. In todays sloka Lord Krishna is Concluding the topic on the three purushas and explains how the uttama purusha is different from the kshara and akshara purusha.
15.18 – yasmat kshara atitah aham akshara api uttamam
Atosmi loke vede cha pratitah purushottamam
Meaning of words:
Yasmat – since
Kshara – the mutable
Atitah – beyond
Aham – I
aKshara – the immutable
uttamam – supreme
atosmi –hence
loke – world
vede—in the Vedas
pratitah – well known
purushottamam – the supreme self.
Meaning of sloka
I , the uttama purusha is beyond the kshara purusha and supreme among the akshara purusha’s . I am well known in the Vedas and in the world as the purushottamam.
Lord Krishna says that the uttama purusha is beyond the kshara purusha as the kshara pursuha is mutable and is an illusion, nut the uttama purusha is all pervading, as is the ultimate reality and only thing that which exists in this world. Hence uttama purusha , the immutable, imperishable is beyond kshara purusha.
In comparision to the akshara purusha , Lord Krishna says that uttama purusha is supreme among all the akshara pursuha’s i.e the kutastha atma(s) in all jeevas. Kutastha is limited by the body adjuncts, while the uttama purusha has no limitations. As long as a person considers himself as kutastha , separate from uttama purusha., the limitation exists, when he considers himself one with the uttama purusha he will find himself one with everything in the universe. Saint veda vyasa had a son suka who was by birth a realized self. At a very young age he left home. Troubled father veda vyasa called out to his son. As vyasa was also a realized self, he could speak with his son who was passing through the woods , through the trees. So the trees passed on the message of father to the son. Thus when one identifies onself with the Uttama purusha , the all pervading self, he has identified himself with everything in the universe. As brahman is present everywhere without any limits of time and space, so also a person who becomes one with the Uttama purusha feels the same.
Thus Sri Krishna says that I am called as “Purushottamam” in the Vedas as well as in the world.
Hare Krishna
Thanks,
Aparna
Wednesday, June 6, 2007
15th Chapter of Gita-- 17th sloka
Hare Krishna,
In the earlier sloka Lord Krishna explained about the kshara akshara purushas ,that which are mutable and immutable. In continuation, in this sloka he explains about uttama purusha.
15.17 – Uttama purusha anyah paramah iti udahrtah
Yo loka traya avisya bibharti avyayah ishwarah
Meaning of words:
Uttama purusha – the supreme person
Anyah – different in characteristics
Paramah—supreme
Iti—as
Udahrtah – as per Upanishads
Yo – who
Loka –traya – the three worlds
Avisya – permeates
Bibharti – upholds
Avyaya – imperishable
Ishwarah – god
Meaning of sloka
The supreme purusha is different from the kshara(mutable) and akshara(immutable) purushas. He is the supreme lord spoken about in the Upanishads. He permeates the three lokas and also sustains them. He is the imperishable lord ishwarah.
Lord Krishna here mentions about the Uttama purusha or the pure consciousness the Upanishads talk about. This uttama purusha is entirely different from the kshara and akshara purusha. As we have seen in the earlier sloka kshara purusha is the mutable entity which changes and akshara purusha is immutable and is the consciousness present in every living being. So the question may arise as to what is the difference between the akshara purusha and uttama purusha. Akshara purusha is also called kutastha and uttama purusha is called brahman , about whom the Upanishads talk about. Both kutastha and brahman are the same as the pot space and the space outside the pot are the same. They are different with respect to the limitations. Kutastha is limited to the body adjuncts, as the pot space is limited by the pot, as the room space is limited by the room. Thus brahman is different from both kutastha and the kshara purusha or the changing body.
The supreme being or brahman is present in all the three lokas – bhuh (Earth), bhuvah (intermediate space) and the svah( the heaven) . He is the creator of the whole world and sustains the world. He is the creator and protector of the universe. He is of the nature of sat chit ananda.
Thus Lord Krishna talks about 3 purushas the kshara or the changing body, akshara or the immutable or kutastha ,which has body limitations and the uttama purusha which is of the nature of sat chit ananda, the all pervading brahman , not limited by time and space. Once the seeker goes beyond the adjuncts of the body , the kutastha becomes one with the Brahman , as when the pot is broken down , or the walls of the room are broken down, the room space or pot space becomes one with the space outside. This state of realization a seeker should strive for.
Hare Krishna
Thanks,
Aparna
In the earlier sloka Lord Krishna explained about the kshara akshara purushas ,that which are mutable and immutable. In continuation, in this sloka he explains about uttama purusha.
15.17 – Uttama purusha anyah paramah iti udahrtah
Yo loka traya avisya bibharti avyayah ishwarah
Meaning of words:
Uttama purusha – the supreme person
Anyah – different in characteristics
Paramah—supreme
Iti—as
Udahrtah – as per Upanishads
Yo – who
Loka –traya – the three worlds
Avisya – permeates
Bibharti – upholds
Avyaya – imperishable
Ishwarah – god
Meaning of sloka
The supreme purusha is different from the kshara(mutable) and akshara(immutable) purushas. He is the supreme lord spoken about in the Upanishads. He permeates the three lokas and also sustains them. He is the imperishable lord ishwarah.
Lord Krishna here mentions about the Uttama purusha or the pure consciousness the Upanishads talk about. This uttama purusha is entirely different from the kshara and akshara purusha. As we have seen in the earlier sloka kshara purusha is the mutable entity which changes and akshara purusha is immutable and is the consciousness present in every living being. So the question may arise as to what is the difference between the akshara purusha and uttama purusha. Akshara purusha is also called kutastha and uttama purusha is called brahman , about whom the Upanishads talk about. Both kutastha and brahman are the same as the pot space and the space outside the pot are the same. They are different with respect to the limitations. Kutastha is limited to the body adjuncts, as the pot space is limited by the pot, as the room space is limited by the room. Thus brahman is different from both kutastha and the kshara purusha or the changing body.
The supreme being or brahman is present in all the three lokas – bhuh (Earth), bhuvah (intermediate space) and the svah( the heaven) . He is the creator of the whole world and sustains the world. He is the creator and protector of the universe. He is of the nature of sat chit ananda.
Thus Lord Krishna talks about 3 purushas the kshara or the changing body, akshara or the immutable or kutastha ,which has body limitations and the uttama purusha which is of the nature of sat chit ananda, the all pervading brahman , not limited by time and space. Once the seeker goes beyond the adjuncts of the body , the kutastha becomes one with the Brahman , as when the pot is broken down , or the walls of the room are broken down, the room space or pot space becomes one with the space outside. This state of realization a seeker should strive for.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 16th sloka
Hare Krishna,
Till the previous sloka we have seen that Lord Krishna explains that he is responsible for the moon and the sun to shine and how the earth is sustained through his power. He is present in all the life on earth, he nourishes the plants and he is present as the fire in the stomach of human beings. After explaining that he is the substratum of everything which exists on earth, he now explains how duality is being perceived in this world, even though he alone exists in the world. He explains the world consisting of two purushas.
15.16 – Dva imau purushau loke kshara akshara eva cha
Kshara sarvani bhutani kutastha akshara uchyathe
Meaning of words:
Dva Imau – these two groups
Purushau – persons , so called
Loke – in the world
Kshara – the mutable
Akshara – the immutable
Sarvani bhutani – all living beings
Kutashtha – the anvil
Uchyathe – called
Meaning of sloka
There are two purushas in the world, the kshara and the akshara .All living beings come under kshara purusha .The akshara purusha is like the anvil which creates all forms of iron, its nothing but pure conciousness.
The word purusha means that which exists in the town of the body. Puri means town or the body and purusha is one who stays in the town. So here lord Krishna is referring to the consciousness present in the jeeva. He says that there are kshara and akshara two groups or entities in the world. Kshara is one which is mutable ,that which undergoes changes. Akshara means that which is immutable, that which does not change. Another meaning of the word purusha at the macrocosm level is that which is full and perfect in everything.
Lord Krishna says that all living beings on the earth are mutable i.e kshara purusha . The jeeva can be considered as kshara. Jeeva undergoes various changes in life, both physical and mental changes. He said to undergo the 6 modifications, shad vikaras. As we have seen in the earlier sloka’s jeeva is the reflected consciousness being associated with the vasanas, the antah karana of mind, intellect ,memory and ego. Jeeva is the reflection of the original consciousness in the reflecting medium of intellect or buddhi. When the intellect changes , the deeds/thoughts/desires of the person would change. Thus jeeva is subjected to changes and hence is mutable.
Depending on the medium the reflection changes and depending upon number of mediums the reflections are many, hence many jeevas. The reflection in pure water is different from impure water. So based on the intellect the jeeva’s are different from one another.. Here there may be a question of how, many jeeva’s are illumined by one consciousness? Is it simultaneous process or not. Its answered thus --As the sun illumines both the eyes at the same time., so also all the jeeva’s in the world are illumined by the same Consciousness at the sametime.
The original consciousness is the immutable entity, akshara purusha according to Lord Krishna. As the anvil shapes the iron pieces, as the iron pieces are formed from the anvil but the anvil doesn’t undergo any change, so also jeeva is formed from Original consciousness or OC, which is immutable. As the sun shines and illumines the world and is not effected by the activities in the world, so also the OC is unaffected and is immutable. It bears the witness to the activities undertaken under its presence, like the sun bears the witness to the activities undertaken under its illumination. Just as the thread ties or holds all the beads in a necklace, so also the immutable OC which is saakshi bhoota (or witness) exists in all jeevas and illumines them.
This can be also interpreted in this way. There are two things in the world , the changing jeeva and the changeless Brahman. The changing things depend upon the changeless. All changing things need changeless substratum of Brahman. The jeeva changes takes various forms in various birth’s but the changless substratum of conciousness remains the same, which is carried over in various births. Hence for a person who identifies himself with the changless substratum of conciousness, he has no birth and death. Birth and death are only for the changing entity of body and antah karana. Such a person is realized. He always bears witness to the activities he does in this world and thus is ever established in brahman.
Hare Krishna
Thanks,
Aparna
Till the previous sloka we have seen that Lord Krishna explains that he is responsible for the moon and the sun to shine and how the earth is sustained through his power. He is present in all the life on earth, he nourishes the plants and he is present as the fire in the stomach of human beings. After explaining that he is the substratum of everything which exists on earth, he now explains how duality is being perceived in this world, even though he alone exists in the world. He explains the world consisting of two purushas.
15.16 – Dva imau purushau loke kshara akshara eva cha
Kshara sarvani bhutani kutastha akshara uchyathe
Meaning of words:
Dva Imau – these two groups
Purushau – persons , so called
Loke – in the world
Kshara – the mutable
Akshara – the immutable
Sarvani bhutani – all living beings
Kutashtha – the anvil
Uchyathe – called
Meaning of sloka
There are two purushas in the world, the kshara and the akshara .All living beings come under kshara purusha .The akshara purusha is like the anvil which creates all forms of iron, its nothing but pure conciousness.
The word purusha means that which exists in the town of the body. Puri means town or the body and purusha is one who stays in the town. So here lord Krishna is referring to the consciousness present in the jeeva. He says that there are kshara and akshara two groups or entities in the world. Kshara is one which is mutable ,that which undergoes changes. Akshara means that which is immutable, that which does not change. Another meaning of the word purusha at the macrocosm level is that which is full and perfect in everything.
Lord Krishna says that all living beings on the earth are mutable i.e kshara purusha . The jeeva can be considered as kshara. Jeeva undergoes various changes in life, both physical and mental changes. He said to undergo the 6 modifications, shad vikaras. As we have seen in the earlier sloka’s jeeva is the reflected consciousness being associated with the vasanas, the antah karana of mind, intellect ,memory and ego. Jeeva is the reflection of the original consciousness in the reflecting medium of intellect or buddhi. When the intellect changes , the deeds/thoughts/desires of the person would change. Thus jeeva is subjected to changes and hence is mutable.
Depending on the medium the reflection changes and depending upon number of mediums the reflections are many, hence many jeevas. The reflection in pure water is different from impure water. So based on the intellect the jeeva’s are different from one another.. Here there may be a question of how, many jeeva’s are illumined by one consciousness? Is it simultaneous process or not. Its answered thus --As the sun illumines both the eyes at the same time., so also all the jeeva’s in the world are illumined by the same Consciousness at the sametime.
The original consciousness is the immutable entity, akshara purusha according to Lord Krishna. As the anvil shapes the iron pieces, as the iron pieces are formed from the anvil but the anvil doesn’t undergo any change, so also jeeva is formed from Original consciousness or OC, which is immutable. As the sun shines and illumines the world and is not effected by the activities in the world, so also the OC is unaffected and is immutable. It bears the witness to the activities undertaken under its presence, like the sun bears the witness to the activities undertaken under its illumination. Just as the thread ties or holds all the beads in a necklace, so also the immutable OC which is saakshi bhoota (or witness) exists in all jeevas and illumines them.
This can be also interpreted in this way. There are two things in the world , the changing jeeva and the changeless Brahman. The changing things depend upon the changeless. All changing things need changeless substratum of Brahman. The jeeva changes takes various forms in various birth’s but the changless substratum of conciousness remains the same, which is carried over in various births. Hence for a person who identifies himself with the changless substratum of conciousness, he has no birth and death. Birth and death are only for the changing entity of body and antah karana. Such a person is realized. He always bears witness to the activities he does in this world and thus is ever established in brahman.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 15th sloka
Hare Krishna,
In continuation with the earlier sloka, where the Lord says that he alone is present in the form of fire in the stomach, and he is the food that is taken and he alone digests the food. Thus is the cause of sustenance of human life. He explains this further in the below sloka.
15.15 – Sarvasya aham hridi sannivisto matah smrithi jyaana apohanam cha
Vedyah sarvaiah aham eva vedaih vedantha krit vedavit cha aham
Meaning of words:
Sarvasya – in all human being
Aham – me(the consciousness)
Hridi – in the heart
Sannivisto--- reside
Matah – from me
Smrithi – memory
Jyaana – intellect
Apohanam – loss of memory
Vedyah – the object to be known
Sarvaiah –through all
Vedaih – the Vedas
Aham eva – me
Vedanta- krit – the originator of Vedas
Veda-vit – one who knows Vedas
Aham – me
Meaning of sloka
I reside in the heart of all human beings. I am the reason for the memory, intellect or knowledge and loss of memory in them. I am the knowledge of all the Vedas. I am the originator of all the Vedas and I alone is the knower of the Vedas.
Lord Krishna says that he resides in the heart of all human beings. Here it doesn’t mean the physical location. It implies the substratum of all beings, the origination of life. If heart is present, life exists, Hence it’s the origination of life, hence he says he is present in the heart, but he is not confined to the heart, as we have seen in the earlier slokas , when Krishna says that he is the fire in the stomach, which digests the food.
He is responsible for the memory, knowledge and loss of memory in human beings. The knowledge and memory of creatures who perform good and bad deeds is from him. If he is not responsible for giving us the knowledge , we would be devoid of knowledge of Vedanta. If we weren’t given the power of memorizing things, We would forget what was taught in the Vedanta classes each day. If there wasn’t loss of memory , then the pain of loosing loved ones cannot be forgotten and life wouldn’t move forward. He is power behind the antah karana or the mind, intellect and loss of memory.
He is the essence or truth of all the Vedas. All the Vedas talk about him as the sat chit ananda roopa, of nature of bliss. From him the Vedas have come. He is the originator of Vedas. He alone is the knower of Vedas, means that the person who actually knows the Vedas is brahman alone. Because a person who knows the Vedas knows himself, his very nature and becomes ever established in brahman. Hence a person who knows Vedas knows him(the consciousness) or knows himself.
Hare Krishna
Thanks,
Aparna
In continuation with the earlier sloka, where the Lord says that he alone is present in the form of fire in the stomach, and he is the food that is taken and he alone digests the food. Thus is the cause of sustenance of human life. He explains this further in the below sloka.
15.15 – Sarvasya aham hridi sannivisto matah smrithi jyaana apohanam cha
Vedyah sarvaiah aham eva vedaih vedantha krit vedavit cha aham
Meaning of words:
Sarvasya – in all human being
Aham – me(the consciousness)
Hridi – in the heart
Sannivisto--- reside
Matah – from me
Smrithi – memory
Jyaana – intellect
Apohanam – loss of memory
Vedyah – the object to be known
Sarvaiah –through all
Vedaih – the Vedas
Aham eva – me
Vedanta- krit – the originator of Vedas
Veda-vit – one who knows Vedas
Aham – me
Meaning of sloka
I reside in the heart of all human beings. I am the reason for the memory, intellect or knowledge and loss of memory in them. I am the knowledge of all the Vedas. I am the originator of all the Vedas and I alone is the knower of the Vedas.
Lord Krishna says that he resides in the heart of all human beings. Here it doesn’t mean the physical location. It implies the substratum of all beings, the origination of life. If heart is present, life exists, Hence it’s the origination of life, hence he says he is present in the heart, but he is not confined to the heart, as we have seen in the earlier slokas , when Krishna says that he is the fire in the stomach, which digests the food.
He is responsible for the memory, knowledge and loss of memory in human beings. The knowledge and memory of creatures who perform good and bad deeds is from him. If he is not responsible for giving us the knowledge , we would be devoid of knowledge of Vedanta. If we weren’t given the power of memorizing things, We would forget what was taught in the Vedanta classes each day. If there wasn’t loss of memory , then the pain of loosing loved ones cannot be forgotten and life wouldn’t move forward. He is power behind the antah karana or the mind, intellect and loss of memory.
He is the essence or truth of all the Vedas. All the Vedas talk about him as the sat chit ananda roopa, of nature of bliss. From him the Vedas have come. He is the originator of Vedas. He alone is the knower of Vedas, means that the person who actually knows the Vedas is brahman alone. Because a person who knows the Vedas knows himself, his very nature and becomes ever established in brahman. Hence a person who knows Vedas knows him(the consciousness) or knows himself.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 14th sloka
Hare Krishna,
The Lord says that he alone is present in the earth and sustains the earth from falling and is the power behind it. He also said in the earlier slokas that he is the one who nourishes the plants and is the soma or juices which sustain the plants. Such he said that he is sustainer of the life on the earth .He further explains about how he sustains human life on earth.
15.14 – Aham vaisvanarah bhutva praninaam deham asritaha
Prana apana samayuktah pacami annam chaturvidham
Meaning of words:
Aham – Myself
Vaisvanara – the fire in the stomach
Bhutva— taking form of
Praninaam -- of the living beings
Deham – the body
Asritaha – residing
Prana – The vital force of breathing, that goes upwards
Apana – The vital force that goes downwards and seated in the excretion
Pacami – digest
Annam – food
Chaturvidham – four types
Meaning of sloka
I am the fire or vaisvanara in the stomach of the living beings and digest the food taken and thus sustain the body in association with the vital forces of prana apana ,etc.
The fire in the man which digests the food is called vaisvanara. Vaisvanara can be further divided into prana,apana,udana,vyana and samana. These are the vital forces of the body. Apana is the force working downwards and is seated at the excretory system. Prana is the force which moves upwards and is seated in the heart. So being the vaisvanara or the fire in the body it digests the food. So Lord says that the fire in the stomach is brahman, or sustainer of life. As we all know that food is the life giver. Without food and water mind and body do not work. One cannot stay without food and water. Energy derived from the food gets distributed to all parts of the body. Hence it is life sustainer.
Vaisvanara digests food of 4 types i.e food that is eaten by masticating, swallowing, sucking and licking. The eaten food is the soma , the eater is the vaisvanara . One who looks upon all that there is as being these two, fire and Soma, is not affected by the impurity of food.
Hare Krishna
Thanks,
Aparna
The Lord says that he alone is present in the earth and sustains the earth from falling and is the power behind it. He also said in the earlier slokas that he is the one who nourishes the plants and is the soma or juices which sustain the plants. Such he said that he is sustainer of the life on the earth .He further explains about how he sustains human life on earth.
15.14 – Aham vaisvanarah bhutva praninaam deham asritaha
Prana apana samayuktah pacami annam chaturvidham
Meaning of words:
Aham – Myself
Vaisvanara – the fire in the stomach
Bhutva— taking form of
Praninaam -- of the living beings
Deham – the body
Asritaha – residing
Prana – The vital force of breathing, that goes upwards
Apana – The vital force that goes downwards and seated in the excretion
Pacami – digest
Annam – food
Chaturvidham – four types
Meaning of sloka
I am the fire or vaisvanara in the stomach of the living beings and digest the food taken and thus sustain the body in association with the vital forces of prana apana ,etc.
The fire in the man which digests the food is called vaisvanara. Vaisvanara can be further divided into prana,apana,udana,vyana and samana. These are the vital forces of the body. Apana is the force working downwards and is seated at the excretory system. Prana is the force which moves upwards and is seated in the heart. So being the vaisvanara or the fire in the body it digests the food. So Lord says that the fire in the stomach is brahman, or sustainer of life. As we all know that food is the life giver. Without food and water mind and body do not work. One cannot stay without food and water. Energy derived from the food gets distributed to all parts of the body. Hence it is life sustainer.
Vaisvanara digests food of 4 types i.e food that is eaten by masticating, swallowing, sucking and licking. The eaten food is the soma , the eater is the vaisvanara . One who looks upon all that there is as being these two, fire and Soma, is not affected by the impurity of food.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 13th sloka
Hare Krishna,
Lord Krishna said that he is alone present in the jeeva, in the sun and the moon .In this sloka that he is present in the earth and supports life on earth.
15.13 – Gam avishya cha bhutani dharayami aham ojasah
Pushnami osadhih sarvah somo bhutva rasatmakaha
Meaning of words:
Gam – the earth
Avishya – entering
Bhutani – the being in the world
Dharayami – sustains
Aham – me(the consciousness)
Ojasah – through my power
Pushnami – nourish
Osadhih – the herbal plants
Sarvah – all
Somo – soma
Bhutva – by becoming
Rasatmakah – the sap or juice.
Meaning of sloka
Entering the earth ,I sustain the earth and the beings in the world with my power. I nourish the plants on earth and am the juice which nourishes the plants,
Lord Krishna has explained that he is present as amsha or part of jeeva. Its a part ,as its not different from the consciousness. He says he is the power behind the illumination of the moon and the sun. He goes on to say that he is the one who sustains the earth.
He as the consciousness or brahman is alone present in the earth and supporting the earth and through his power .This power which supports or holds the earth is said to be without raga or attachment and without desire or kama and which is like power of ishwara. It is this power which holds this heavy earth from falling , which holds the earth from crumbling down. Thus the earth is made firm through this power.
This conciouness alone exists in both living and non-living beings in the world. All the plants are nourished by the moon, which helps in generation of the sap in the plants, needed for growth of the plants. The brahman present in the moon , nourishes the plants on the earth. The soma is said to be having all the juices to nourish life on earth . Lord Krishna says that he is the soma existing in all the plants. Thus he is sustaining the life on earth. Without the moon ,the plants cannot flourish, nor the soma which nourishes the plants is created. Without plants human beings and animals cannot exist. Hence plants are considered to be one of the pancha agnis or life sources.
Thus lord Krishna explains that he alone sustains the earth and he is the cause of life on earth.
Hare Krishna
Thanks,
Aparna
Lord Krishna said that he is alone present in the jeeva, in the sun and the moon .In this sloka that he is present in the earth and supports life on earth.
15.13 – Gam avishya cha bhutani dharayami aham ojasah
Pushnami osadhih sarvah somo bhutva rasatmakaha
Meaning of words:
Gam – the earth
Avishya – entering
Bhutani – the being in the world
Dharayami – sustains
Aham – me(the consciousness)
Ojasah – through my power
Pushnami – nourish
Osadhih – the herbal plants
Sarvah – all
Somo – soma
Bhutva – by becoming
Rasatmakah – the sap or juice.
Meaning of sloka
Entering the earth ,I sustain the earth and the beings in the world with my power. I nourish the plants on earth and am the juice which nourishes the plants,
Lord Krishna has explained that he is present as amsha or part of jeeva. Its a part ,as its not different from the consciousness. He says he is the power behind the illumination of the moon and the sun. He goes on to say that he is the one who sustains the earth.
He as the consciousness or brahman is alone present in the earth and supporting the earth and through his power .This power which supports or holds the earth is said to be without raga or attachment and without desire or kama and which is like power of ishwara. It is this power which holds this heavy earth from falling , which holds the earth from crumbling down. Thus the earth is made firm through this power.
This conciouness alone exists in both living and non-living beings in the world. All the plants are nourished by the moon, which helps in generation of the sap in the plants, needed for growth of the plants. The brahman present in the moon , nourishes the plants on the earth. The soma is said to be having all the juices to nourish life on earth . Lord Krishna says that he is the soma existing in all the plants. Thus he is sustaining the life on earth. Without the moon ,the plants cannot flourish, nor the soma which nourishes the plants is created. Without plants human beings and animals cannot exist. Hence plants are considered to be one of the pancha agnis or life sources.
Thus lord Krishna explains that he alone sustains the earth and he is the cause of life on earth.
Hare Krishna
Thanks,
Aparna
Tuesday, June 5, 2007
15th Chapter of Gita-- 12th sloka
Hare Krishna,
We have seen in earlier slokas that the jnaani’s see the sat chit ananda no different from their self. Glimpses of which are experienced by the seekers with focused mind. While the people lacking the focused mind, with lack of self control cannot experience it. Lord Krishna further explains the consciousness pervading everywhere.
15.12 – yat aditya gatam tejo, jagat bhasayithee akhilam
Yat Chandramasi yat cha agnau tat tejo viddhi mamakam
Meaning of words:
Yat – that which is
Aditya-gatam – that abides in the sun
Tejo – the power of illumination
Jagat – the world
Bhasayithee – illumines
Akhilam --- the whole
Yat – that which is
Chandramasi – in the moon
Yat cha – that which is in the
Agnau – fire
Tat tejo – that illumination
Viddhi – know that
Mamakam – to be me
Meaning of sloka
The power in the sun , the moon and the fire which illumine other objects in the world, know that to be me(the consciousness).
Lord Krishna in the 6th sloka has spoken about the light behind the sun, moon and the fire at the paramathika level, saying that all the power is brahman, and everything derives the power from brahman. Now he explains the 12th sloka at the vyavaharika level, after explaining that the self of the nature of sat chit ananda is seen as not different from their self by the yogi’s and the jnaani’s and that the self alone existing in all entities in the world.
Here an objection can be raised that is not the consciousness prevailing in all moving and non-moving, hence why is the special mention of the sun and the moon. This question doesn’t arise as based on the abundance of the sattva guna present in a body ,the body illumines. As there is abundance of it in the sun, moon and the fire , they illumine other objects around them. This doesn’t mean that abundance of sattva guna is prevalent only in the these objects. The face reflected in the wood and the face reflected in the mirror are different depending on the transparency of the object. Similarly depending on the degree of the sattva guna the objects illumine.
Hare Krishna
Thanks,
Aparna
We have seen in earlier slokas that the jnaani’s see the sat chit ananda no different from their self. Glimpses of which are experienced by the seekers with focused mind. While the people lacking the focused mind, with lack of self control cannot experience it. Lord Krishna further explains the consciousness pervading everywhere.
15.12 – yat aditya gatam tejo, jagat bhasayithee akhilam
Yat Chandramasi yat cha agnau tat tejo viddhi mamakam
Meaning of words:
Yat – that which is
Aditya-gatam – that abides in the sun
Tejo – the power of illumination
Jagat – the world
Bhasayithee – illumines
Akhilam --- the whole
Yat – that which is
Chandramasi – in the moon
Yat cha – that which is in the
Agnau – fire
Tat tejo – that illumination
Viddhi – know that
Mamakam – to be me
Meaning of sloka
The power in the sun , the moon and the fire which illumine other objects in the world, know that to be me(the consciousness).
Lord Krishna in the 6th sloka has spoken about the light behind the sun, moon and the fire at the paramathika level, saying that all the power is brahman, and everything derives the power from brahman. Now he explains the 12th sloka at the vyavaharika level, after explaining that the self of the nature of sat chit ananda is seen as not different from their self by the yogi’s and the jnaani’s and that the self alone existing in all entities in the world.
Here an objection can be raised that is not the consciousness prevailing in all moving and non-moving, hence why is the special mention of the sun and the moon. This question doesn’t arise as based on the abundance of the sattva guna present in a body ,the body illumines. As there is abundance of it in the sun, moon and the fire , they illumine other objects around them. This doesn’t mean that abundance of sattva guna is prevalent only in the these objects. The face reflected in the wood and the face reflected in the mirror are different depending on the transparency of the object. Similarly depending on the degree of the sattva guna the objects illumine.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 11th sloka
Hare Krishna,
In the earlier sloka we have seen that Lord Krishna spoke about jnaani. Jnaani is a person who sees the self residing in the body, who sees the self leaving the body, through the knowledge that self alone exists. In this sloka he talks about an yogi.
15.11 – yatantah yoginah ca evam pasyanthi atmah ni avasthitam
Yatanto akrta atmanah na evam pasyanti achetasaha
Meaning of words:
Yatantah – who are diligent
yoginah – yogis with concentrated minds
Evam – the self under discussion
Pasyanthi – see
Atmah – the self
Avasthitam --- residing/existing
Yatantah --- after struggling also
Arkrta- atmanah – who lack self control
Na evam pasyanthi – do not see the self
Achetasah --- the non-discriminating ones
Meaning of sloka
Yogis with concentrated minds, with lot of struggle see the self and yogi’s who struggle, but do not have focused mind cannot see the self in oneself.
After Lord Krishna spoke about jnaani’s , now he speaks about yogis. A yogi is a person who has a concentrated mind and can contemplate on the self. Such yogis, who have strong mind, who can concentrate upon the self can see the self residing in all bodies, see self as leaving the bodies, and as the self getting associated with the vasanas and taking rebirth. Even though some people practice yoga, they lack the self control and hence cannot have focused mind, hence cannot contemplate on the self. Such people even after lot of struggle cannot see the self. These people lack viveka or discrimination between the real and unreal.
Thus Lord Krishna says that both yogi’s and jnaani’s can see the self, whereas a moodah cannot see it. Jnaani realizes or sees the self different from the body through knowledge. Yogi ,through practice of yoga, achieves a concentrated mind and contemplates on the self, and thus becomes a realized self.
So he shows the path to see the self as different from the body. So unless a person is a yogi or a jnaani, he cannot be realized.
Hare Krishna
Thanks,
Aparna
In the earlier sloka we have seen that Lord Krishna spoke about jnaani. Jnaani is a person who sees the self residing in the body, who sees the self leaving the body, through the knowledge that self alone exists. In this sloka he talks about an yogi.
15.11 – yatantah yoginah ca evam pasyanthi atmah ni avasthitam
Yatanto akrta atmanah na evam pasyanti achetasaha
Meaning of words:
Yatantah – who are diligent
yoginah – yogis with concentrated minds
Evam – the self under discussion
Pasyanthi – see
Atmah – the self
Avasthitam --- residing/existing
Yatantah --- after struggling also
Arkrta- atmanah – who lack self control
Na evam pasyanthi – do not see the self
Achetasah --- the non-discriminating ones
Meaning of sloka
Yogis with concentrated minds, with lot of struggle see the self and yogi’s who struggle, but do not have focused mind cannot see the self in oneself.
After Lord Krishna spoke about jnaani’s , now he speaks about yogis. A yogi is a person who has a concentrated mind and can contemplate on the self. Such yogis, who have strong mind, who can concentrate upon the self can see the self residing in all bodies, see self as leaving the bodies, and as the self getting associated with the vasanas and taking rebirth. Even though some people practice yoga, they lack the self control and hence cannot have focused mind, hence cannot contemplate on the self. Such people even after lot of struggle cannot see the self. These people lack viveka or discrimination between the real and unreal.
Thus Lord Krishna says that both yogi’s and jnaani’s can see the self, whereas a moodah cannot see it. Jnaani realizes or sees the self different from the body through knowledge. Yogi ,through practice of yoga, achieves a concentrated mind and contemplates on the self, and thus becomes a realized self.
So he shows the path to see the self as different from the body. So unless a person is a yogi or a jnaani, he cannot be realized.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 10th sloka
Hare Krishna,
Lord Krishna says that he is present in every individual as the embodied soul , the sat chit ananda. Thus he explains , how the self is different from the body, and being a witness to the activities, this self being associated with the vasanas being carried over through different birth’s. The dual world is perceived through sense organs as real . Thus a person associates himself with the body and sees the illusionary world filled with duality.
In this sloka he differentiates between jnaani and ajnaani .
15.10 – Utkramantam sthitam vaapi bhunjnanam va gunaanvitam
Vimudah na anupasyanthi pasyanthi jnnana chaksusaha
Meaning of words:
Utkramantam – leaving
Sthitam – residing
Vaapi – the embodied soul
Bhunjnaanam – experiencing through sense objects
Gunaanvitam – in association with , the qualities of happiness and sorrow etc..
Vimudhah – the ignorant person
Na anupasyanthi – cannot see
Pasyanthi – to see
Jnaana chaksusaha – through eyes of knowledge
Meaning of sloka
The self which is consciousness resides in the body or leaving the body and takes other forms or gets associated with the happiness sorrow in the world , through sense organs. The ignorant person cannot see or understand this, while the jnaani can see it through the eyes of knowledge.
Lord Krishna says that consciousness of the nature of sat chit ananda , leaves a body and takes a form of another body, through life and death. It bears witness to the activities done, through the perception of the world. It bears witness to the happiness/sorrow caused in this world , perceived through the sense organs. An ignorant person who gets deluded in this illusionary world , sees the world filled with dualities. He associates himself with the body. He doesn’t understand that he is the eternal self .He doesn’t realize that he is just the witness of all this. Such a person is called a vimudah. A jnaani through valid knowledge understands the nature of the world. He perceives the world through the eyes of knowledge and thus doesn’t see any duality, but brahman persisting everywhere. He understands the life cycle of birth and death and knows that he is the eternal self.. A jnaani understand that sense organs and vasanas cause the happiness and sorrow in life, which is not permanent. Thus he only can see the brahman in all names and forms whereas a vimudah cannot
Hare Krishna
Thanks,
Aparna
Lord Krishna says that he is present in every individual as the embodied soul , the sat chit ananda. Thus he explains , how the self is different from the body, and being a witness to the activities, this self being associated with the vasanas being carried over through different birth’s. The dual world is perceived through sense organs as real . Thus a person associates himself with the body and sees the illusionary world filled with duality.
In this sloka he differentiates between jnaani and ajnaani .
15.10 – Utkramantam sthitam vaapi bhunjnanam va gunaanvitam
Vimudah na anupasyanthi pasyanthi jnnana chaksusaha
Meaning of words:
Utkramantam – leaving
Sthitam – residing
Vaapi – the embodied soul
Bhunjnaanam – experiencing through sense objects
Gunaanvitam – in association with , the qualities of happiness and sorrow etc..
Vimudhah – the ignorant person
Na anupasyanthi – cannot see
Pasyanthi – to see
Jnaana chaksusaha – through eyes of knowledge
Meaning of sloka
The self which is consciousness resides in the body or leaving the body and takes other forms or gets associated with the happiness sorrow in the world , through sense organs. The ignorant person cannot see or understand this, while the jnaani can see it through the eyes of knowledge.
Lord Krishna says that consciousness of the nature of sat chit ananda , leaves a body and takes a form of another body, through life and death. It bears witness to the activities done, through the perception of the world. It bears witness to the happiness/sorrow caused in this world , perceived through the sense organs. An ignorant person who gets deluded in this illusionary world , sees the world filled with dualities. He associates himself with the body. He doesn’t understand that he is the eternal self .He doesn’t realize that he is just the witness of all this. Such a person is called a vimudah. A jnaani through valid knowledge understands the nature of the world. He perceives the world through the eyes of knowledge and thus doesn’t see any duality, but brahman persisting everywhere. He understands the life cycle of birth and death and knows that he is the eternal self.. A jnaani understand that sense organs and vasanas cause the happiness and sorrow in life, which is not permanent. Thus he only can see the brahman in all names and forms whereas a vimudah cannot
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 9th sloka
Hare Krishna,
In continuation with the earlier sloka , Lord Krishna after explaining the birth and death of the jeeva ,now explains how jeeva experiences the wordly pleasures through the sense organs.
15.9 – strothram chaksuh sparshanam cha rasanam ghranam eva cha
Adhistaya manah cha ayam vishayaanu upasevatee
Meaning of words:
Strothram – hearing
Chaksuh – eyes
Sparsanam – touch
Rasanam – taste
Ghranam – smell
Adhistaya –presiding
Manah – mind
Ayam – the jeeva
Vishayaanu – sense objects
Upasevatee -- enjoys
Meaning of sloka
Along with the 5 sense organs of eyes, ears, nose, taste and touch and even the mind ,presiding over them the jeeva experiences the external objects.
Lord Krishna here explains that the perception of the world by jeeva is through the sense organs and the mind. Through the sense organs and mind the jeeva sees the duality in the world. So once jeeva liberates himself from the sense organs and mind , he attains self realization.
Hare Krishna
Thanks,
Aparna
In continuation with the earlier sloka , Lord Krishna after explaining the birth and death of the jeeva ,now explains how jeeva experiences the wordly pleasures through the sense organs.
15.9 – strothram chaksuh sparshanam cha rasanam ghranam eva cha
Adhistaya manah cha ayam vishayaanu upasevatee
Meaning of words:
Strothram – hearing
Chaksuh – eyes
Sparsanam – touch
Rasanam – taste
Ghranam – smell
Adhistaya –presiding
Manah – mind
Ayam – the jeeva
Vishayaanu – sense objects
Upasevatee -- enjoys
Meaning of sloka
Along with the 5 sense organs of eyes, ears, nose, taste and touch and even the mind ,presiding over them the jeeva experiences the external objects.
Lord Krishna here explains that the perception of the world by jeeva is through the sense organs and the mind. Through the sense organs and mind the jeeva sees the duality in the world. So once jeeva liberates himself from the sense organs and mind , he attains self realization.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 8th sloka
Hare Krishna,
We have seen the earlier sloka , lord Krishna talking about jeeva. The jeeva being associated with the sense organs and the mind .The superimposition of the jeeva over the atman or brahman. In this sloka Lord Krishna explains birth and death of the jeeva.
15.8 – shariram yat avapnoti cha api utkramati ishwarah
Grahitva etani samyati vayuh gandhan vasayaat
Meaning of words:
Shariram – body
Yat – when
Avapnoti – takes another body
cha api --even when
Utkramati – leaves the body
Ishwarah --- the controller of the body
Grahitva --- takes with him
Etani – the sense organs and mind as mentioned in earlier sloka
Samyati --- leaves the body
Vayuh – the wind
Gandhan – the smell
Vasayaat – from the flowers
Meaning of sloka
When the ishwara who is the controller of the body leaves the body and takes another form of body , he carries with him the 5 sense organs and the mind, like the wind carries the fragrance of the flowers.
Lord Krishna explains the cycle of birth and death here. He speaks about the continuity of life. Here Ishwara is the controller of the body. When the jeeva dies, the subtle body which constitutes the 5 sense organs and the mind are carried to the next body , where the jeeva takes birth. As per patanjali the actions, the fruits of actions and the vasanas are carried to the next birth. Thus till the jeeva is associated with the vasanas , he cannot have liberation , or moksha and he is tied up in this chain of birth and death. When he detaches himself from these vasanas , he has no vasanas , then there is no birth and death for the jeeva . He is a realized self, with no vasanas , without mind or sense organs. This doesn’t mean that he will not have mind or sense organs , but he is beyond them . He is eternal self and hence has no birth and death.
Lord Krishna here compares the vasanas carried over to the next birth like the wind which carries the fragrance of the flowers. As the wind carries with it both good and bad odours so also the fruits of action , the vasanas are carried over to the next birth.
Hare Krishna
Thanks,
Aparna
We have seen the earlier sloka , lord Krishna talking about jeeva. The jeeva being associated with the sense organs and the mind .The superimposition of the jeeva over the atman or brahman. In this sloka Lord Krishna explains birth and death of the jeeva.
15.8 – shariram yat avapnoti cha api utkramati ishwarah
Grahitva etani samyati vayuh gandhan vasayaat
Meaning of words:
Shariram – body
Yat – when
Avapnoti – takes another body
cha api --even when
Utkramati – leaves the body
Ishwarah --- the controller of the body
Grahitva --- takes with him
Etani – the sense organs and mind as mentioned in earlier sloka
Samyati --- leaves the body
Vayuh – the wind
Gandhan – the smell
Vasayaat – from the flowers
Meaning of sloka
When the ishwara who is the controller of the body leaves the body and takes another form of body , he carries with him the 5 sense organs and the mind, like the wind carries the fragrance of the flowers.
Lord Krishna explains the cycle of birth and death here. He speaks about the continuity of life. Here Ishwara is the controller of the body. When the jeeva dies, the subtle body which constitutes the 5 sense organs and the mind are carried to the next body , where the jeeva takes birth. As per patanjali the actions, the fruits of actions and the vasanas are carried to the next birth. Thus till the jeeva is associated with the vasanas , he cannot have liberation , or moksha and he is tied up in this chain of birth and death. When he detaches himself from these vasanas , he has no vasanas , then there is no birth and death for the jeeva . He is a realized self, with no vasanas , without mind or sense organs. This doesn’t mean that he will not have mind or sense organs , but he is beyond them . He is eternal self and hence has no birth and death.
Lord Krishna here compares the vasanas carried over to the next birth like the wind which carries the fragrance of the flowers. As the wind carries with it both good and bad odours so also the fruits of action , the vasanas are carried over to the next birth.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 7th sloka
Hare Krishna,
After explaining the world at the empirical level as the tree whose substratum is brahmam, Krishna moves on to explain the jeeva. Like the approach of whole to part, we have seen in earlier slokas that Lord Krishna explains that he is all pervading in the universe. The moon and the sun don’t shine but he alone shines. He is the source of light to the sun and the moon. This is at the macrocosm level. In the coming slokas lord explains that even at the microcosm level he alone exists and everything is a part of him, the supreme self, the all pervading self, the pure consciousness.
We shall see how pure consciousness is also a part of Jeeva. Lord Krishna slowly unveils the truth of ultimate reality.
15.7 – mama eva amsah jeeva loke jeeva bhutah sanatanahah
Manah sasthani indriyani prakrithi sthani karshati
Meaning of words:
Mama – me
Eva – it is
Amsah – part
Jeeva loke --- world of human being
Jeeva bhutah – of the jeeva
Sanatanahah – eternal
Manah – mind
Sasthani – sixth
Indriyani – sense organs
Prakrithi-sthani--- abiding in nature
Karshati – origination
Meaning of sloka
I am the eternal part of jeeva or individual. Jeeva is associated with the 5 sense organs along with the mind. The sense organs and mind have there origination in prakrithi or nature.
Lord Krishna explains here that he is the eternal part of the jeeva. Here we may think that how can the supreme self have parts and whether Krishna is propounding dvaitam. The jeeva and brahmam are like bimba, prathibimba. The sunlight gets reflected by the mirror or water. Here sunlight is the bimba and the reflected sunlight is the prathibimba. Similarly the brahmam or original consciousness (OC) gets reflected in the medium of the body and is called prathibimba or the Reflected consciousness (RC). As the sunlight that is reflected is not different from the original sunlight, as the room space is not different from the space outside the walls of the room, so also the reflected consciousness or prathibimba is not different from the original consciousness bimba. As the qualities of the reflected sunlight is same are the original sunlight, as the room space has same qualities as the space outside, similarly the RC has the same qualities as OC. The only difference is that RC is limited whereas OC is limitless. As the room space is limited by the walls of the room, so also the RC is limited by the body. Once the walls are brought down, there is no difference between the room space and the outside space, so also once we loose the body consciousness, once we realize we are not the body, the limitations of the body are removed and RC becomes one with OC. Thus there is no question of duality or dvaitam.
When RC is associated with the sense organs and the mind it is called jeeva. These sense organs and mind are originated from prakrithi. The jeeva perceives and enjoys the wordly pleasures and sorrows due to the sense organs. This superimposition of the jeeva over the pure consciousness causes duality to exist. Due to this an individual perceives this world as full of dualities.
RC(eternal bliss)--------àsense organs+ mind ------à Jeeva(happiness and sorrow)
Once this veil of ignorance that jeeva is different from brahmam is removed , then he remains in the state of eternal bliss ,as that is the nature of brahmam. This is mukthi. Jeeva needs mukhti , which is attained through knowledge of ultimate reality which is “Aham brahma asmi” or I am brahmam. Through the detachment with the sense organs and the mind , one would attain self realization. Till then jeeva would be craving for the external materialistic world which is perceived as full of dualities, even though everything is brahmam. This would result only in sorrows. Thus man gets entangled in the ocean of samsaara doing more and more activities inorder to be happy , even though the eternal bliss is his very nature which he is ignorant of.
Hare Krishna
Thanks,
Aparna
After explaining the world at the empirical level as the tree whose substratum is brahmam, Krishna moves on to explain the jeeva. Like the approach of whole to part, we have seen in earlier slokas that Lord Krishna explains that he is all pervading in the universe. The moon and the sun don’t shine but he alone shines. He is the source of light to the sun and the moon. This is at the macrocosm level. In the coming slokas lord explains that even at the microcosm level he alone exists and everything is a part of him, the supreme self, the all pervading self, the pure consciousness.
We shall see how pure consciousness is also a part of Jeeva. Lord Krishna slowly unveils the truth of ultimate reality.
15.7 – mama eva amsah jeeva loke jeeva bhutah sanatanahah
Manah sasthani indriyani prakrithi sthani karshati
Meaning of words:
Mama – me
Eva – it is
Amsah – part
Jeeva loke --- world of human being
Jeeva bhutah – of the jeeva
Sanatanahah – eternal
Manah – mind
Sasthani – sixth
Indriyani – sense organs
Prakrithi-sthani--- abiding in nature
Karshati – origination
Meaning of sloka
I am the eternal part of jeeva or individual. Jeeva is associated with the 5 sense organs along with the mind. The sense organs and mind have there origination in prakrithi or nature.
Lord Krishna explains here that he is the eternal part of the jeeva. Here we may think that how can the supreme self have parts and whether Krishna is propounding dvaitam. The jeeva and brahmam are like bimba, prathibimba. The sunlight gets reflected by the mirror or water. Here sunlight is the bimba and the reflected sunlight is the prathibimba. Similarly the brahmam or original consciousness (OC) gets reflected in the medium of the body and is called prathibimba or the Reflected consciousness (RC). As the sunlight that is reflected is not different from the original sunlight, as the room space is not different from the space outside the walls of the room, so also the reflected consciousness or prathibimba is not different from the original consciousness bimba. As the qualities of the reflected sunlight is same are the original sunlight, as the room space has same qualities as the space outside, similarly the RC has the same qualities as OC. The only difference is that RC is limited whereas OC is limitless. As the room space is limited by the walls of the room, so also the RC is limited by the body. Once the walls are brought down, there is no difference between the room space and the outside space, so also once we loose the body consciousness, once we realize we are not the body, the limitations of the body are removed and RC becomes one with OC. Thus there is no question of duality or dvaitam.
When RC is associated with the sense organs and the mind it is called jeeva. These sense organs and mind are originated from prakrithi. The jeeva perceives and enjoys the wordly pleasures and sorrows due to the sense organs. This superimposition of the jeeva over the pure consciousness causes duality to exist. Due to this an individual perceives this world as full of dualities.
RC(eternal bliss)--------àsense organs+ mind ------à Jeeva(happiness and sorrow)
Once this veil of ignorance that jeeva is different from brahmam is removed , then he remains in the state of eternal bliss ,as that is the nature of brahmam. This is mukthi. Jeeva needs mukhti , which is attained through knowledge of ultimate reality which is “Aham brahma asmi” or I am brahmam. Through the detachment with the sense organs and the mind , one would attain self realization. Till then jeeva would be craving for the external materialistic world which is perceived as full of dualities, even though everything is brahmam. This would result only in sorrows. Thus man gets entangled in the ocean of samsaara doing more and more activities inorder to be happy , even though the eternal bliss is his very nature which he is ignorant of.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 6th sloka
Hare Krishna,
We have seen in earlier slokas that the world is not permanent, nor the activities in the world, which result in happiness or sorrow, as everything is an illusion in the substratum of brahmam. Hence we have to turn our attention to the ultimate reality of brahmam of nature of sat chit ananda. Lord Krishna says that its the ultimate goal of human life in earlier slokas and also mentions the path that would lead one to the ultimate truth.
He further elaborates about the goal that should be targeted by one and all in the next sloka. Because only this will pull us out of this chain of birth and death.
15.6 – Na Tat bhasayathee suryah na sasankah na paavakahah
Yat gatva na nivartantee tat dhamam param mama
Meaning of words:
Na tat – not that
bhasayathee – shines/illumines
suryah – the sun
sasankah – the moon
paavakaha – the fire
Yat gatva--- reaching which
Na nivartantee--- will not return back
Tat – that
Dhamam – abode
Param – supreme
Mama – is me
Meaning of sloka
The moon doesn’t shine, nor the sun shines after attaining the state of self realization , after reaching which there is no return. This supreme abode is me or brahmam.
Lord Krishna explains the state of self realization here. In this state neither the sun or the moon shines as these are part of the illusionary world. A person who is realized is above all this. This also means that when a person is realized, he is the self, the brahmam ,which illuminates the world around it. So it outshines the sun and the moon. We do not see stars during the day ,not because that the stars are not present during the day, but because the sunlight doesn’t make them visible to our eyes. So brahmam, illumines itself, nothing can illumine it, and it outshines everything. Also the brahmam is the supreme cause of the whole universe. Hence both sun and moon derive the light from brahmam, hence sun or the moon cannot illumine the brahmam , which is the cause of illumination of the entire universe. As the source of light cannot be illuminated, hence its said that sun or the moon doesn’t shine. This state , being in brahmam is described to be the state ,after attaining which there is no return. After self realization, one is always in a blissful state. He is immune to the world. As after tasting something delicious one would want to have it all the time, as one would want to enjoy it all the time and ever be happy, so also after attaining the state of eternal bliss ,one would never return , to the impermanent world filled with sorrow.
Hare Krishna
Thanks,
Aparna
We have seen in earlier slokas that the world is not permanent, nor the activities in the world, which result in happiness or sorrow, as everything is an illusion in the substratum of brahmam. Hence we have to turn our attention to the ultimate reality of brahmam of nature of sat chit ananda. Lord Krishna says that its the ultimate goal of human life in earlier slokas and also mentions the path that would lead one to the ultimate truth.
He further elaborates about the goal that should be targeted by one and all in the next sloka. Because only this will pull us out of this chain of birth and death.
15.6 – Na Tat bhasayathee suryah na sasankah na paavakahah
Yat gatva na nivartantee tat dhamam param mama
Meaning of words:
Na tat – not that
bhasayathee – shines/illumines
suryah – the sun
sasankah – the moon
paavakaha – the fire
Yat gatva--- reaching which
Na nivartantee--- will not return back
Tat – that
Dhamam – abode
Param – supreme
Mama – is me
Meaning of sloka
The moon doesn’t shine, nor the sun shines after attaining the state of self realization , after reaching which there is no return. This supreme abode is me or brahmam.
Lord Krishna explains the state of self realization here. In this state neither the sun or the moon shines as these are part of the illusionary world. A person who is realized is above all this. This also means that when a person is realized, he is the self, the brahmam ,which illuminates the world around it. So it outshines the sun and the moon. We do not see stars during the day ,not because that the stars are not present during the day, but because the sunlight doesn’t make them visible to our eyes. So brahmam, illumines itself, nothing can illumine it, and it outshines everything. Also the brahmam is the supreme cause of the whole universe. Hence both sun and moon derive the light from brahmam, hence sun or the moon cannot illumine the brahmam , which is the cause of illumination of the entire universe. As the source of light cannot be illuminated, hence its said that sun or the moon doesn’t shine. This state , being in brahmam is described to be the state ,after attaining which there is no return. After self realization, one is always in a blissful state. He is immune to the world. As after tasting something delicious one would want to have it all the time, as one would want to enjoy it all the time and ever be happy, so also after attaining the state of eternal bliss ,one would never return , to the impermanent world filled with sorrow.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 5th sloka
Hare Krishna,
Till now we have seen that, Lord Krishna explained about the tree of the world at an empirical level. The world with the root brahmam as the substratum upwards and the tree of the world is below the ground. This tree of the world grows with actions as the roots and the desires originating out of the three gunas and the sense objects and as the branches and shoots of the tree.
After explaining the Tree at an empirical level for the initial seekers, Lord Krishna says that , the nature of the tree cannot be known here. As the person in an illusion cannot know its an illusion until he comes out of it, by knowing that its an illusion. So also a person in this world of illusion cannot know that its an illusion , until he realizes it. One can realize the nature of the world only with viveka or discrimination. Lord Krishna says that one should cut down the tree of world with this weapon of viveka. Here Lord Krishna means that only through knowledge of scriptures can this be achieved. Once he has the knowledge of this illusion ,he realizes that the brahmam or pure consciousness to be the supreme being or the creator and identifies it with his self.
In this coming slokas Lord Krishna lays down the path to realization. In this sloka he explains how one can get realized, or the qualities or attributes which will make one a realized self.
15.5 – Nirmana Moha jithasanga dosha adhyatma nityaa vinivritta kama
Dvandvair vimuktha sukha-dukha samjnaih gachanthi amoodah padam avyayam tat
Meaning of words:
Nir-mana – without ego
Moha – non-discrimination
Jita-sanga-dosha – who has conquered the evil of association
Adhyatma – being in the self
Nityaa – always
Vinivritta kaama – who is devoid of desires
Dvandvair – dualities
Vimuktha--- devoid of
Sukha – dukha samjnaih —happiness and sorrow etc.
Gachanthi – goes to
Tat Padam avyayam – that immutable state
Amoodah --- one without ignorance
Meaning of sloka
A person who has no ego, who doesn’t identify his self with his body, who has power of discrimination ,slowly moves out of the clutches of the association with the world or entities in it. He thus always contemplates on the self, the ultimate reality , which leads him to a desireless state. Such a person is unaffected by the dualities’ like happiness and sorrow. He reaches that state ,which is explained in the earlier sloka ,as one attaining which there is no return back to the world.
Lord Krishna explains here the qualities that a person should imbibe in order to become an “amoodah” –one without ignorance and attain the state of self realization.
These are the steps one will come across , in the path to self realization. The first and foremost quality seeker should have is “no ego”. A person without ego will progress in spiritual path, no matter how much of scriptural studies one does, if he associates himself with ego, he fails to understand the ultimate truth. This is the reason, why a person who is scholar in scriptures may not be a realized self . Thus this is the a very important quality of a seeker, having which other steps can be achieved, Its similar to our academic studies. One cannot aspire to study 10th standard without passing 1st standard.
An ego less person , will be able to discriminate between the real and the unreal, the eternal and non-eternal, the nitya and anitya. Thus he understands the true nature of this world. He will know the underlying substratum of this world . He understands that the world is an illusion in the substratum of brahmam which is the pure consciousness, due to which the whole world seems to exist.
Once the ego is overcome and the person is able to understand the true nature of the world ,he will not associate himself with what is unreal and temporary ,one which is an illusion. He stays in the world, but remains unattached to the external world. He does actvities, without expecting any returns, as he knows that fruits are temporary and would lead to sorrow only. As he understands the futility of the activities, he diassociates himself from them. What ever he does he does for the benefit of the world and not for himself.
With the above qualities, that person would search for the truth, He will read the scriptures, understand that only brahmam prevails in the world in different forms and names and that is the only truth in this world. Once he realizes this, he establishes himself in the self all the time, irrespective of any activities he does in the world. He turns his sense organs internally, than in the pursuit of the external world. He may seem to be a worldly person outwardly, but internally he will be the self.
Such a person who is ever established in the self, is devoid of all dualities existing in this world. He treats both happiness and sorrow alike. He is called a “sthitapragya” , one who is composed, irrespective of what ever are the fruits of the activities ,whether its happiness or sorrow, he remains unmoved, undeterred.
This immutable state attained with knowledge, is what Krishna had spoken about in the previous sloka. One would be ever established in self and this state is described by Krishna as the state attaining which they is no return back to this world.
Thus Lord Krishna Explains all the steps in spiritual path. We can judge ourselves, where we stand and thereby know what needs to be achieved further. This is something like self-assessment in the path of self-realization.
Hare Krishna
Thanks,
Aparna
Till now we have seen that, Lord Krishna explained about the tree of the world at an empirical level. The world with the root brahmam as the substratum upwards and the tree of the world is below the ground. This tree of the world grows with actions as the roots and the desires originating out of the three gunas and the sense objects and as the branches and shoots of the tree.
After explaining the Tree at an empirical level for the initial seekers, Lord Krishna says that , the nature of the tree cannot be known here. As the person in an illusion cannot know its an illusion until he comes out of it, by knowing that its an illusion. So also a person in this world of illusion cannot know that its an illusion , until he realizes it. One can realize the nature of the world only with viveka or discrimination. Lord Krishna says that one should cut down the tree of world with this weapon of viveka. Here Lord Krishna means that only through knowledge of scriptures can this be achieved. Once he has the knowledge of this illusion ,he realizes that the brahmam or pure consciousness to be the supreme being or the creator and identifies it with his self.
In this coming slokas Lord Krishna lays down the path to realization. In this sloka he explains how one can get realized, or the qualities or attributes which will make one a realized self.
15.5 – Nirmana Moha jithasanga dosha adhyatma nityaa vinivritta kama
Dvandvair vimuktha sukha-dukha samjnaih gachanthi amoodah padam avyayam tat
Meaning of words:
Nir-mana – without ego
Moha – non-discrimination
Jita-sanga-dosha – who has conquered the evil of association
Adhyatma – being in the self
Nityaa – always
Vinivritta kaama – who is devoid of desires
Dvandvair – dualities
Vimuktha--- devoid of
Sukha – dukha samjnaih —happiness and sorrow etc.
Gachanthi – goes to
Tat Padam avyayam – that immutable state
Amoodah --- one without ignorance
Meaning of sloka
A person who has no ego, who doesn’t identify his self with his body, who has power of discrimination ,slowly moves out of the clutches of the association with the world or entities in it. He thus always contemplates on the self, the ultimate reality , which leads him to a desireless state. Such a person is unaffected by the dualities’ like happiness and sorrow. He reaches that state ,which is explained in the earlier sloka ,as one attaining which there is no return back to the world.
Lord Krishna explains here the qualities that a person should imbibe in order to become an “amoodah” –one without ignorance and attain the state of self realization.
These are the steps one will come across , in the path to self realization. The first and foremost quality seeker should have is “no ego”. A person without ego will progress in spiritual path, no matter how much of scriptural studies one does, if he associates himself with ego, he fails to understand the ultimate truth. This is the reason, why a person who is scholar in scriptures may not be a realized self . Thus this is the a very important quality of a seeker, having which other steps can be achieved, Its similar to our academic studies. One cannot aspire to study 10th standard without passing 1st standard.
An ego less person , will be able to discriminate between the real and the unreal, the eternal and non-eternal, the nitya and anitya. Thus he understands the true nature of this world. He will know the underlying substratum of this world . He understands that the world is an illusion in the substratum of brahmam which is the pure consciousness, due to which the whole world seems to exist.
Once the ego is overcome and the person is able to understand the true nature of the world ,he will not associate himself with what is unreal and temporary ,one which is an illusion. He stays in the world, but remains unattached to the external world. He does actvities, without expecting any returns, as he knows that fruits are temporary and would lead to sorrow only. As he understands the futility of the activities, he diassociates himself from them. What ever he does he does for the benefit of the world and not for himself.
With the above qualities, that person would search for the truth, He will read the scriptures, understand that only brahmam prevails in the world in different forms and names and that is the only truth in this world. Once he realizes this, he establishes himself in the self all the time, irrespective of any activities he does in the world. He turns his sense organs internally, than in the pursuit of the external world. He may seem to be a worldly person outwardly, but internally he will be the self.
Such a person who is ever established in the self, is devoid of all dualities existing in this world. He treats both happiness and sorrow alike. He is called a “sthitapragya” , one who is composed, irrespective of what ever are the fruits of the activities ,whether its happiness or sorrow, he remains unmoved, undeterred.
This immutable state attained with knowledge, is what Krishna had spoken about in the previous sloka. One would be ever established in self and this state is described by Krishna as the state attaining which they is no return back to this world.
Thus Lord Krishna Explains all the steps in spiritual path. We can judge ourselves, where we stand and thereby know what needs to be achieved further. This is something like self-assessment in the path of self-realization.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 4th sloka
Hare Krishna,
In the earlier sloka we have seen that lord Krishna brings out the illusionary nature of the world. After explaining the illusionary nature , he says that one can come out of this maya or illusion only by cutting down this tree of illusion with the weapon of detachment born out of viveka or discrimination.
In the 4th sloka Lord Krishna explains the nature of the Ultimate reality, the goal of our life. He explains what a person achieves once he cuts down the tree of the world or realizes the world as an illusion.
15.4 – Tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyaat
Tameeya chadyam purusham prapadhyee yathah pravrittihi prasritha purani
Meaning of words:
Tatah – after that(after cutting the tree )
Padam – the goal ( ultimate reality)
Tat – that
Parimaargitavyam – realized or sought after..
Yasmin – where ,into which state
Gata – after going
Na nivartanti – will not return
Bhuyaat – into the world
Tameeya --- that
Chadyam – has existence from the beginning
Purusham – the ultimate reality / the supreme being
Prapadhyee – I take refuge
Yathah – from whom
Pravrithi --- manifestation of the world/creation
Prasriitha – has ensued from
Purani – the eternal
Meaning of sloka
After cutting the tree of the world , a person realizing the ultimate truth. He reaches an ultimate state reaching which there is no return back to the world.
I take refuge in this Ultimate reality or brahmam, which is the cause of the world.
Here Cutting the tree means gaining knowledge that the world is an illusion. Lord Krishna explains here that a person should understand that the whole world is an illusion and its substratum being the Utlimate reality of the Brahman or sat chit Ananda. Once he comes out of the illusion of the world. He realizes the self of the nature of sat chit Anada. Once he dwells in the self , he never returns back to the world. Unless a person comes out of the world, he wouldn’t understand the substratum of the world, as a person who in the woods cannot get the entire picture of the woods, until he comes out of it.
Meaning even though the person stays in this world, does activities in this world, he ever remains in the self. He will be unaffected by the fruits of his actions , nor expects any results of the actions he does. He is ever unaffected by the world. Thus he is in the self all the time and doesn’t return to the world. Such a person is a realized self.
This ultimate reality of brahmam is the cause of the whole world . The world exists due to brahmam or consciousness. Remove the consciousness and the world is gone. But without the world consciouness exists. Hence the source of the world, the root cause of the world is brahmam or consciousness, which is but the nature of the self.
Hare Krishna
Thanks,
Aparna
In the earlier sloka we have seen that lord Krishna brings out the illusionary nature of the world. After explaining the illusionary nature , he says that one can come out of this maya or illusion only by cutting down this tree of illusion with the weapon of detachment born out of viveka or discrimination.
In the 4th sloka Lord Krishna explains the nature of the Ultimate reality, the goal of our life. He explains what a person achieves once he cuts down the tree of the world or realizes the world as an illusion.
15.4 – Tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyaat
Tameeya chadyam purusham prapadhyee yathah pravrittihi prasritha purani
Meaning of words:
Tatah – after that(after cutting the tree )
Padam – the goal ( ultimate reality)
Tat – that
Parimaargitavyam – realized or sought after..
Yasmin – where ,into which state
Gata – after going
Na nivartanti – will not return
Bhuyaat – into the world
Tameeya --- that
Chadyam – has existence from the beginning
Purusham – the ultimate reality / the supreme being
Prapadhyee – I take refuge
Yathah – from whom
Pravrithi --- manifestation of the world/creation
Prasriitha – has ensued from
Purani – the eternal
Meaning of sloka
After cutting the tree of the world , a person realizing the ultimate truth. He reaches an ultimate state reaching which there is no return back to the world.
I take refuge in this Ultimate reality or brahmam, which is the cause of the world.
Here Cutting the tree means gaining knowledge that the world is an illusion. Lord Krishna explains here that a person should understand that the whole world is an illusion and its substratum being the Utlimate reality of the Brahman or sat chit Ananda. Once he comes out of the illusion of the world. He realizes the self of the nature of sat chit Anada. Once he dwells in the self , he never returns back to the world. Unless a person comes out of the world, he wouldn’t understand the substratum of the world, as a person who in the woods cannot get the entire picture of the woods, until he comes out of it.
Meaning even though the person stays in this world, does activities in this world, he ever remains in the self. He will be unaffected by the fruits of his actions , nor expects any results of the actions he does. He is ever unaffected by the world. Thus he is in the self all the time and doesn’t return to the world. Such a person is a realized self.
This ultimate reality of brahmam is the cause of the whole world . The world exists due to brahmam or consciousness. Remove the consciousness and the world is gone. But without the world consciouness exists. Hence the source of the world, the root cause of the world is brahmam or consciousness, which is but the nature of the self.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 3rd sloka
Hare Krishna,
In the earlier slokas we have seen lord Krishna talking about the tree of the world, explaining its substratum and its parts. we have also seen about how human beings get entangled in this world doing actions , because of the 3 gunas of sattva, raja and tamo gunas and sense objects . Now in the 3rd sloka, Lord Krishna talks about how this tree of the world which is maya can be overcome.
15.3 – Na rupamasyah tatopalabhyathe na anto na cha adi na cha sampratistha
Asvastham enam suvirudha moolam asanga shastrena dhridena chittva
Meaning of words:
Na – not
Rupam – form
Asya – of the tree which is being described
Tatha- in that way
Upalabhyathe – is perceived
Na antho – no end or limit
Na cha adi -- no beginning
Na sampratista – nor its substratum…
Asvasttam – peepul tree
Enam – this tree
Suvirudha moolam – whose roots are very strong and developed
Asanga--- detachment
shastrena – weapon
Dhridena – strong
Chittva --- mind
Meaning of sloka
The nature of the world is not known nor its beginning or end . This tree has to be uprooted with a strong mind and with detachment to the worldly things as the weapon to know its nature.
Lord Krishna in earlier slokas has explained the world as a tree .Also the activities of the world are attributed to the strong deep roots of the tree, by which the tree grows. After mentioning that the actions are the main cause for the human being getting entangled in this world , he talks about finding the nature of the tree to solve the problem.
Krishna in this sloka says that the world just seems to be existent and that its like a mirage in the desert and can be removed through detachment. He says that the nature of the world, nor its origin or end is known by knowing the tree. As a beginning or end of an illusion cannot be derived. So also the beginning and end of this tree of the world cannot be concluded. One cannot say when one started to see the mirage in the desert. Because once he knows it as mirage ,he will be out of the illusion. Once he knows that its only a desert. So one can realize that its an illusion when its substratum is known. So knowing the substratum of the tree is knowing the substratum of this illusionary world. Thus Krishna brings out the illusionary nature of the world in this sloka.
This substratum can be seen only by cutting down the tree of world. Only realizing that the water doesn’t exist in the desert and its just an illusion.
Detachment here means detachment to the world, to the entities in the world. This detachment is possible only with a strong mind ,with strong will power .Mind becomes string when empowered with viveka or discrimination.
So with mind strengthened with discrimination one should cut down this tree of the world, which is but an illusion in the substratum of the ultimate reality ,to realize the substratum.
Hare Krishna
Thanks,
Aparna
In the earlier slokas we have seen lord Krishna talking about the tree of the world, explaining its substratum and its parts. we have also seen about how human beings get entangled in this world doing actions , because of the 3 gunas of sattva, raja and tamo gunas and sense objects . Now in the 3rd sloka, Lord Krishna talks about how this tree of the world which is maya can be overcome.
15.3 – Na rupamasyah tatopalabhyathe na anto na cha adi na cha sampratistha
Asvastham enam suvirudha moolam asanga shastrena dhridena chittva
Meaning of words:
Na – not
Rupam – form
Asya – of the tree which is being described
Tatha- in that way
Upalabhyathe – is perceived
Na antho – no end or limit
Na cha adi -- no beginning
Na sampratista – nor its substratum…
Asvasttam – peepul tree
Enam – this tree
Suvirudha moolam – whose roots are very strong and developed
Asanga--- detachment
shastrena – weapon
Dhridena – strong
Chittva --- mind
Meaning of sloka
The nature of the world is not known nor its beginning or end . This tree has to be uprooted with a strong mind and with detachment to the worldly things as the weapon to know its nature.
Lord Krishna in earlier slokas has explained the world as a tree .Also the activities of the world are attributed to the strong deep roots of the tree, by which the tree grows. After mentioning that the actions are the main cause for the human being getting entangled in this world , he talks about finding the nature of the tree to solve the problem.
Krishna in this sloka says that the world just seems to be existent and that its like a mirage in the desert and can be removed through detachment. He says that the nature of the world, nor its origin or end is known by knowing the tree. As a beginning or end of an illusion cannot be derived. So also the beginning and end of this tree of the world cannot be concluded. One cannot say when one started to see the mirage in the desert. Because once he knows it as mirage ,he will be out of the illusion. Once he knows that its only a desert. So one can realize that its an illusion when its substratum is known. So knowing the substratum of the tree is knowing the substratum of this illusionary world. Thus Krishna brings out the illusionary nature of the world in this sloka.
This substratum can be seen only by cutting down the tree of world. Only realizing that the water doesn’t exist in the desert and its just an illusion.
Detachment here means detachment to the world, to the entities in the world. This detachment is possible only with a strong mind ,with strong will power .Mind becomes string when empowered with viveka or discrimination.
So with mind strengthened with discrimination one should cut down this tree of the world, which is but an illusion in the substratum of the ultimate reality ,to realize the substratum.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 2nd sloka
Hare Krishna,
In the first sloka we have seen that Lord Krishna talks about the Tree of the world metaphorically. Its substratum, its characteristics and how this tree is nourished .In the 2nd sloka Lord Krishna further explains the life of the human being in the Tree of the world.
15.2 – Adah ca urdhav prasrtah sthasya sakha gunah pravridah vishaya pravalah
Adah ca moolani anusantatani karmaanu bandhini manushya lokee
Meaning of words:
Adah – downwards
Ca -- and
Urdhav – upwards
Prasrtha – extending/spreading
Sthasya – of the tree
Sakhaa – branches
Gunah ---the 3 gunas
Pravridha—strengthened by
Vishaya Pravalah -- sense objects as buds.
Moolani – root
Anu-santatani -- spreads
Karmaanu bandhini--- product of actions
Manushya lokee – world of human beings
Meaning of sloka
The branches of the tree spread upwards and downwards. The branches are the results of the actions in the world, which are strengthened by the 3 gunas ---raja,sattva and tamo gunas and the tree buds are the sense objects. While the subsidiary roots spread downwards , which is the associated with the actions done in the world. So as the number of actions done increase , the roots spread downward into the world of the human beings. Meaning that the actions are making the world to exist.
So actions are the source of the world, the root of the world. Actions are the cause of all bondages, which create the world, which is sustained by the gunas inherent in a person and the sense objects in the world. Perceiving the world of sense objects with the gunas is root cause of actions. Actions are done in expectation of results , due to effect of the gunas prevalent in us. This inturn leads a person to do more actions .This chain results in actions and fruits of the actions being generated. This creates this world tree. This tree thus has strong roots into the world of the human beings. The substratum of all this roots is brahmam which we have seen in the earlier sloka, realizing which one should cut down this tree of the world, with weapon of knowledge.
Hare Krishna
Thanks,
Aparna
In the first sloka we have seen that Lord Krishna talks about the Tree of the world metaphorically. Its substratum, its characteristics and how this tree is nourished .In the 2nd sloka Lord Krishna further explains the life of the human being in the Tree of the world.
15.2 – Adah ca urdhav prasrtah sthasya sakha gunah pravridah vishaya pravalah
Adah ca moolani anusantatani karmaanu bandhini manushya lokee
Meaning of words:
Adah – downwards
Ca -- and
Urdhav – upwards
Prasrtha – extending/spreading
Sthasya – of the tree
Sakhaa – branches
Gunah ---the 3 gunas
Pravridha—strengthened by
Vishaya Pravalah -- sense objects as buds.
Moolani – root
Anu-santatani -- spreads
Karmaanu bandhini--- product of actions
Manushya lokee – world of human beings
Meaning of sloka
The branches of the tree spread upwards and downwards. The branches are the results of the actions in the world, which are strengthened by the 3 gunas ---raja,sattva and tamo gunas and the tree buds are the sense objects. While the subsidiary roots spread downwards , which is the associated with the actions done in the world. So as the number of actions done increase , the roots spread downward into the world of the human beings. Meaning that the actions are making the world to exist.
So actions are the source of the world, the root of the world. Actions are the cause of all bondages, which create the world, which is sustained by the gunas inherent in a person and the sense objects in the world. Perceiving the world of sense objects with the gunas is root cause of actions. Actions are done in expectation of results , due to effect of the gunas prevalent in us. This inturn leads a person to do more actions .This chain results in actions and fruits of the actions being generated. This creates this world tree. This tree thus has strong roots into the world of the human beings. The substratum of all this roots is brahmam which we have seen in the earlier sloka, realizing which one should cut down this tree of the world, with weapon of knowledge.
Hare Krishna
Thanks,
Aparna
15th Chapter of Gita-- 1st sloka
Hare Krishna,
Bhagavad-Gita the song of the lord Krishna contains ,the essence of all Upanishads . It is one of the prasthana traya . It contains 18 chapters. Each chapter is called a yoga. We shall discuss the Chapter 15th of gita in coming days.
15th chapter of gita is also called the “Purushottama Yoga” or “Yoga of supreme person” . This chapter reveals the characteristics , virtues of the self ,the realization of the Utlimate truth .
Sri bhagavaanu vaacha
15.1 – Urdhva moolah adhah saakha asvattham prahur avyayam
Chandamsi yasya parnani yastham veda sa vedavith
Meaning of words:
Urdhva—Upwards
Moolah—roots
Adhah --- inwards/below
Saakha—branches
Asvattham --- peepul tree
Ahur – they say
Avyayam – imperishable
Chandamsi –is protecting
Yasya – this tree
Parnani – are the leaves
Yastham –yah –tam -- who knows this tree
Veda—protected by the Vedas
Vedavith --- the knower of the Vedas…
Meaning of sloka
Here lord Krishna compares the world with a peepul tree. This tree has the roots which are upward and branches below and with leaves as the Vedas. The person who understands this ,understands the Vedas.
A tree derives it support from its roots. So this tree of the world has its root as brahmam. Because if brahmam doesn’t exist nothing exists. Its the substratum of everything in the world. As the root is the top most entity, it is said to be positioned upwards and all the branches of the tree are below the ground. As branches are the elements of the world Tree so also the egoism and other subtle elements are nurtured by the substratum of self. This tree has 2 qualities. Its imperishable . This tree of world is imperishable as its because of the originless Maya. Maya will persist until one seeks the knowledge. Hence maya has no beginning, but will end ,when the light of knowledge dawns upon oneself. Hence it seems to be imperishable. Asvattam means ,that which has no tomorrow. This world of today is not same as the world of tomorrow.Hence described as asvattam. Another quality of the tree is that, its protected due to the leaves. Tree grows with the leaves. Also the world tree survives on the leaves of Vedas. Hence the world tree sustains on the Vedas, which are protecting it. So the person who knows Vedas, only will understand this tree of the world and the person who knows this tree of the world knows Vedas.
Dhanapathi Suri in his Bhashyotkarshadipika says that the world is mentioned as a tree with roots up and branches bottom as it is a reflection of Brahman in water. The reflection is what is described here as the world. The reality is Brahman which is without any differences (internal or external). The medium of water is what creates the illusory reflection which is the world. This medium itself is only an illusion created by Maya. The reflection and the medium are only an illusion in the ultimate reality of Brahman – because they are all temporary and seem to exist at the present. Anything that is temporary has no existence at all but only is an illusion in the ever-present reality of Brahman.
So this world has its substratum as brahmam, should be brought down by the knowledge of the self through learning vedas. Until then this world will seem to be ever changing and imperishable due to Maya.
If you want to add something here please feel free to do so.
Hare Krishna
Thanks,
Aparna
Bhagavad-Gita the song of the lord Krishna contains ,the essence of all Upanishads . It is one of the prasthana traya . It contains 18 chapters. Each chapter is called a yoga. We shall discuss the Chapter 15th of gita in coming days.
15th chapter of gita is also called the “Purushottama Yoga” or “Yoga of supreme person” . This chapter reveals the characteristics , virtues of the self ,the realization of the Utlimate truth .
Sri bhagavaanu vaacha
15.1 – Urdhva moolah adhah saakha asvattham prahur avyayam
Chandamsi yasya parnani yastham veda sa vedavith
Meaning of words:
Urdhva—Upwards
Moolah—roots
Adhah --- inwards/below
Saakha—branches
Asvattham --- peepul tree
Ahur – they say
Avyayam – imperishable
Chandamsi –is protecting
Yasya – this tree
Parnani – are the leaves
Yastham –yah –tam -- who knows this tree
Veda—protected by the Vedas
Vedavith --- the knower of the Vedas…
Meaning of sloka
Here lord Krishna compares the world with a peepul tree. This tree has the roots which are upward and branches below and with leaves as the Vedas. The person who understands this ,understands the Vedas.
A tree derives it support from its roots. So this tree of the world has its root as brahmam. Because if brahmam doesn’t exist nothing exists. Its the substratum of everything in the world. As the root is the top most entity, it is said to be positioned upwards and all the branches of the tree are below the ground. As branches are the elements of the world Tree so also the egoism and other subtle elements are nurtured by the substratum of self. This tree has 2 qualities. Its imperishable . This tree of world is imperishable as its because of the originless Maya. Maya will persist until one seeks the knowledge. Hence maya has no beginning, but will end ,when the light of knowledge dawns upon oneself. Hence it seems to be imperishable. Asvattam means ,that which has no tomorrow. This world of today is not same as the world of tomorrow.Hence described as asvattam. Another quality of the tree is that, its protected due to the leaves. Tree grows with the leaves. Also the world tree survives on the leaves of Vedas. Hence the world tree sustains on the Vedas, which are protecting it. So the person who knows Vedas, only will understand this tree of the world and the person who knows this tree of the world knows Vedas.
Dhanapathi Suri in his Bhashyotkarshadipika says that the world is mentioned as a tree with roots up and branches bottom as it is a reflection of Brahman in water. The reflection is what is described here as the world. The reality is Brahman which is without any differences (internal or external). The medium of water is what creates the illusory reflection which is the world. This medium itself is only an illusion created by Maya. The reflection and the medium are only an illusion in the ultimate reality of Brahman – because they are all temporary and seem to exist at the present. Anything that is temporary has no existence at all but only is an illusion in the ever-present reality of Brahman.
So this world has its substratum as brahmam, should be brought down by the knowledge of the self through learning vedas. Until then this world will seem to be ever changing and imperishable due to Maya.
If you want to add something here please feel free to do so.
Hare Krishna
Thanks,
Aparna
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