India has always been and continues to be a dynamic ground for religion and philosophy. Many of the world’s living religions like Hinduism, Buddhism, Jainism and Sikhism have their birth in India. Many of the major religions from other cultures of the world like Zoroastrianism, Christianity, Islam, Judaism, Bahai, etc. are thriving in India due to the peaceful atmosphere created by the all-accepting Hinduism. Indian religions and philosophies have had profound effect on the development of other religions and philosophies around the world. With its innumerable teachers, scholars, saints, and practitioners belonging to innumerable sects, India continues to be a fountain of modern religious and practical philosophical thoughts for the benefit of all mankind all over the world.
Vedanta is the most comprehensive and developed among the various philosophies in India. Most of the sects of traditional and modern Hinduism are based on Vedanta Philosophy. The fifteenth chapter of the Bhagavad Gita gives a beautiful summary of the Vedanta Philosophy in twenty melodious verses. A deep study of these will give all the basic concepts of Vedanta Philosophy. There is a prevailing tradition to chant this chapter every day before having food. That is a good way to remind ourselves of this teaching every day.
Here is a lucid explanation of the verses of the fifteenth chapter. The verse in its original form and in split (anvaya) form is given for easy chanting and understanding. The text is taken from sanskritdocuments.org.
अथ पञ्चदशोऽध्यायः । पुरुषोत्तमयोगः ।
अथ पञ्चदशः अध्यायः । पुरुषोत्तम-योगः ।
atha pañcadaśo’dhyāyaḥ । puruṣottamayogaḥ ।
atha pañcadaśaḥ adhyāyaḥ । puruṣottama-yogaḥ ।
Now, we shall study the fifteenth chapter titled “Purushottama Yoga”.
The word Yoga means to unite. The objective of Yoga is to create unity between man and Nature, between man and man, and between man and the Supreme. Harmony is the goal of Yoga. That Pure Consciousness which is beyond man and Nature, and who encompasses man and Nature is called Purushottama – the Supreme Being. Thus, the title of this chapter has the meaning, “the way to unite with the Supreme Being”. As the Supreme Being is already in and through, everything and everyone, here and now, the union is by way of knowledge, understanding and acceptance.
श्रीभगवानुवाच ।
श्रीभगवान् उवाच ।
śrībhagavānuvāca ।
śrībhagavān uvāca ।
The Lord said:
Everyone wants to talk to the Lord. The atheist says he wants to talk to the Lord to disprove His existence. The devotee wants to talk to the Lord to deepen his faith. The words, “The Lord said” is significant to everyone. Just as a student of Physics must read several articles and publications of a Nobel Laureate before personally approaching him to discuss about Physics, we need to first become familiar with the message of the Lord that is already publicly available before we can approach Him personally.
The words, “The Lord said” indicates several points. He exists. He is conscious. He communicates. He teaches. He wants us to listen. He wants us to learn. He wants us to think. The Lord does not dictate, “Do this”. He explains the concepts and says in verse 18.63, “I have imparted the knowledge to you. Think for yourself thoroughly and do what you decide to do.” He helps us to forbear and learn from the consequences of our actions. Thus, He establishes that wisdom is the goal of life – not pleasure, possessions or even action.
The verses in this chapter systematically arranged as below:
- Verse 1-2 – Nature of the insentient world with its binding Laws
- Verse 3 – The first step to get free from Nature’s bondage
- Verse 4 – The second step to get free from Nature’s bondage
- Verse 5 – Qualities of the person who is on the path to freedom
- Verse 6 – Nature of supreme state of freedom
- Verse 7-9 – Nature of the sentient individual
- Verse 10-11 – Difference between right and wrong perspectives
- Verse 12-16 – Manifestation of the Universal Being
- Verse 17-18 – Nature of the Supreme Being
- Verse 19-20 – Knower of the Supreme Being
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५–१॥
ऊर्ध्व-मूलम् अधः-शाखम् अश्वत्थम् प्राहुः अव्ययम् ।
छन्दांसि यस्य पर्णानि यः तम् वेद सः वेदवित् ॥ १५-१॥
ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam ।
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit ॥ 15-1॥
ūrdhva-mūlam adhaḥ-śākham aśvattham prāhuḥ avyayam ।
chandāṃsi yasya parṇāni yaḥ tam veda saḥ vedavit ॥ 15-1॥
This world is compared to a Peepal tree. Its roots (origin) are up in the Unmanifest realm. Its branches are below in the Manifest realm. Its leaves are the Vedas, whose essential teaching is the Law of conservation of everything – physical, mental and moral. A person who knows this really knows the essence of the Vedas.
There are two concepts here.
One is that the Manifest world that we see is rooted in the Unmanifest, which is not seen. We can understand it in multiple ways. For example, the physical world that we can see and touch is, in reality, the manifestation of sub-atomic energy fields, which are too subtle to be seen or touched. This template is applicable in all of Nature. The dynamics of everything that we see now has its cause and momentum triggered far far back into the unknown and unknowable past. This is true of physical dynamics, life processes, thoughts in the mind, psychological tendencies, beliefs, etc. Thus, everything is much deeper than what appears.
The second is the Law of conservation. In this world, every cause has its effect, and every effect has its cause. In the physical world, all the physical entities like momentum, charge, energy, etc. are conserved. Nothing can come out of nothing. The same law applies in all aspects of the world. Of particular interest here is the conservation of the usage of Freewill. The responsibility of the result of every deliberate decision lies with the decider. The person who decides must face the consequence of the decision. Neither the decider nor the decision can vanish off abruptly. This is called the Law of Karma. This is just the same law of physics applied to decision making. No life incident happens to a person without the influence of a past decision by the same person. Freewill and Law of Karma are two sides of the same coin. Freewill is meaningless without Law of Karma, and vice versa.
The world exists and operates based on these two concepts.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥ १५–२॥
अधः च ऊर्ध्वम् प्रसृताः तस्य शाखाः गुण-प्रवृद्धाः विषय-प्रवालाः ।
अधः च मूलानि अनुसन्ततानि कर्म-अनुबन्धीनि मनुष्य-लोके ॥ १५-२॥
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ ।
adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke ॥ 15-2॥
adhaḥ ca ūrdhvam prasṛtāḥ tasya śākhāḥ guṇa-pravṛddhāḥ viṣaya-pravālāḥ ।
adhaḥ ca mūlāni anusantatāni karma-anubandhīni manuṣya-loke ॥ 15-2॥
The branches are spread above and below. The branches are nourished by the Gunas and sense objects are its buds. There are some roots in the form of binding action that are spread below in the manifested realm of man.
This world is full of diversity. No two things are equal in this world. There is always a concept of above and below, higher and lower, better and worse, etc. This diversity is the result of different proportions of the three Gunas – inertia (tamas), imbalance (rajas) and harmony (sattva). The sense objects are the buds, which can flower into action, resulting in the fruits, which can perpetuate the tree of the world.
In the realm of man, where there is Freewill, deliberate, desire-driven action is another set of roots that grow and make the tree completely entangled and daunting. All trees have roots buried unseen in the ground. A Peepal tree has roots that originate in the branches also, which make it very complex. These roots enable the tree to grow sidewards into a vast area. Animals have only instinct and so their life is driven by likes and dislikes. Man has Freewill and a concept of right and wrong. This deliberate action is another factor that comes into picture with the Law of Karma, that drives the world.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५–३॥
न रूपम् अस्य इह तथा उपलभ्यते न अन्तः न च आदिः न च सम्प्रतिष्ठा ।
अश्वत्थम् एनम् सुविरूढ-मूलम् असङ्ग-शस्त्रेण दृढेन छित्त्वा ॥ १५-३॥
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā ।
aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā ॥ 15-3॥
na rūpam asya iha tathā upalabhyate na antaḥ na ca ādiḥ na ca sampratiṣṭhā ।
aśvattham enam suvirūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā ॥ 15-3॥
Its form cannot be perceived clearly. It is not possible to trace the beginning, end and middle of these lower roots. These roots are holding the Peepal tree firmly. These roots can be cut only with the strong axe of detachment.
After such a long time of growing, the lower roots are entangling all over the tree. The main original trunk and root are not visible. It is so complex that the beginning, middle and end of the entangled roots cannot be traced. By the strong axe of non-attachment, the entangled roots can be cleared. This is called Karma Yoga. The life of a worldly man is so complicated with so many desires, desire-driven actions, hopes, disappointments, likes, dislikes, wants, regrets, anxieties, grudges, hatred, anger, jealousy, etc. These are the roots in which the man is entangled. There is no clarity of purpose or direction. The first step is to clear this mess. The axe is strong non-attachment. The person must do his duties and serve other living beings without expecting any personal gains in return. Self-centered action must be given a change of direction to serve others. There is no other way. This is the first step in spiritual life. This two-stepped spiritual development is mentioned clearly in verses in the Gita like 6.3 and 12.6.
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५–४॥
ततः पदम् तत् परिमार्गितव्यं यस्मिन् गताः न निवर्तन्ति भूयः ।
तम् एव च आद्यम् पुरुषम् प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५-४॥
tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ ।
tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ॥ 15-4॥
tataḥ padam tat parimārgitavyaṃ yasmin gatāḥ na nivartanti bhūyaḥ ।
tam eva ca ādyam puruṣam prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ॥ 15-4॥
Then, the person should seek that Goal, reaching which there is no return again. This is done by surrendering to that Uncaused Eternal Being, from whom everything is manifested.
When the entangled lower roots have been cleared, the person can clearly see the main trunk that has come from the original root. When the clutter and confusion of a selfish life has been cleared by unattached selfless performance of one’s duties, the person can see the world and life as they are. Such a person can see that the Supreme Being is the one who has manifested as the world and all the living beings. He can see that everything happens by the Lord’s Will. He should surrender himself to the Lord. By this, he will reach that state of freedom from where there is no falling back. This is the second step in spiritual life.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्– गच्छन्त्यमूढाः पदमव्ययं तत् ॥ १५–५॥
निर्मान-मोहाः जितसङ्गदोषाः अध्यात्म-नित्याः विनिवृत्त-कामाः ।
द्वन्द्वैः विमुक्ताः सुख-दुःख-संज्ञैः गच्छन्ति अमूढाः पदम् अव्ययं तत् ॥ १५-५॥
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ ।
dvandvairvimuktāḥ sukhaduḥkhasaṃjñair-
gacchantyamūḍhāḥ padamavyayaṃ tat ॥ 15-5॥
nirmāna-mohāḥ jitasaṅgadoṣāḥ adhyātma-nityāḥ vinivṛtta-kāmāḥ ।
dvandvaiḥ vimuktāḥ sukha-duḥkha-saṃjñaiḥ gacchanti amūḍhāḥ padam avyayaṃ tat ॥ 15-5॥
Free from self-centeredness and delusion, having overcome the problem of attachments, firmly established in the Self, free from all desires, free from the pairs of opposites called pleasure and pain, the person, who is free from Ignorance reaches the Eternal Goal.
This verse gives the progression of spiritual development. First the person becomes free from self-centeredness and the delusion between the permanent and transitory. This leads to freedom from attachment to people, objects, and situations. This shifts the identity of the person from body, possessions, relations, and worldly achievements to the individual self as different from all these. This frees the person from worldly desires. The person is no longer affected by the dualities of pleasure and pain. Such a person attains spiritual Knowledge by listening to the Scriptures expounded by a Guru. By this, the person reaches the Eternal Supreme Goal of human life.
न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ १५–६॥
न तत् भासयते सूर्यः न शशाङ्कः न पावकः ।
यत् गत्वा न निवर्तन्ते तत् धाम परमम् मम ॥ १५-६॥
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ ।
yadgatvā na nivartante taddhāma paramaṃ mama ॥ 15-6॥
na tat bhāsayate sūryaḥ na śaśāṅkaḥ na pāvakaḥ ।
yat gatvā na nivartante tat dhāma paramam mama ॥ 15-6॥
That is not illumined by the Sun, Moon or Fire. Reaching there, one does not return. That is My Supreme Abode.
There are three means (pramaana) of any knowledge. Direct perception (pratyaksha), inference (anumaana) and verbal testimony (shabda). In the Upanishads and Gita, Sun is an allegory for pratyaksha pramaana, the Moon is an allegory for anumaana pramaana and the Fire is an allegory for shabda pramaana. By saying that it is not illumined by any of these three, it is indicated that the Truth cannot be seen, cannot be inferred, and cannot be defined. The only entity that is not reachable by these three and that does not need these three is one’s own Self. One’s own existence and consciousness is the only thing that cannot be arrived at by these three means of knowledge. One’s own existence and consciousness is the only thing that does not depend upon these three means of knowledge. This true Knowledge of the Self is the spiritual goal.
Every union must be followed by separation. Every reaching must be followed by departure. By saying that there is no return, it is indicated that it is not a place in space and there is no reaching in time. The process of spiritual attainment is beyond space and time. It is always within us here and now. It is a simple oversight because of carelessness that keeps us in spiritual ignorance. Attaining the Lord is knowing the true Self. The Lord shines in us as the true Self. Attaining Self Knowledge is not an event in space or time. It is just a recognition and correction of an error in perspective. This Knowledge frees us from all delusion of bondage and limitation.
ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५–७॥
मम एव अंशः जीव-लोके जीव-भूतः सनातनः ।
मनः-षष्ठानि-इन्द्रियाणि प्रकृति-स्थानि कर्षति ॥ १५-७॥
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ ।
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ॥ 15-7॥
mama eva aṃśaḥ jīva-loke jīva-bhūtaḥ sanātanaḥ ।
manaḥ-ṣaṣṭhāni-indriyāṇi prakṛti-sthāni karṣati ॥ 15-7॥
A part of My Supreme Being exists as an eternal individual self in the world of living beings. This draws the ingredients from Nature to form the six components of life, which is the mind and five senses.
The Upanishads and Gita identify five sheaths of a human being. The physical sheath (annamaya kosha) consists of the physical body. This sheath is also called the gross body (sthoola shareera). The physiological sheath (praanamaya kosha) consists of the involuntary physiological systems in the body like respiratory system, excretory system, digestive system, circulatory system, etc. The mental sheath (manomaya kosha) consists of the conscious emotions, which consists of the feeling faculty, likes and dislikes. The intellectual sheath (buddhimaya kosha) consists of the conscious value system, which consists of the discerning faculty, rights, wrongs, beliefs, ideologies, will, etc. This sheath is active only in human beings. The others are active in animals also. These three sheaths together form the subtle body (sookshma shareera). The blissful sheath (aanandamaya kosha) consists of the sub-conscious tendencies (samskaara) and worldview (jnaanam). This sheath is also called the causal body (kaarana shareera). It is the repository of the fruits of all the actions (karma phala) done by the individual (jiva). This body is eternal. It defines the jiva. The other sheaths are instruments of the jiva. The other sheaths get recycled along with the Universe during the great recycling (mahaapralaya). The jiva is eternal. After mahaapralaya, the jiva gathers the necessary ingredients from the Nature to form the various sheaths to manifest the stored tendencies, worldview and karma phala. The jiva is a part of the Supreme Being and in a way, the Supreme Being resides in all the bodies as the jiva. This is expressed in verses like 7.7, 13.2 and 18.61.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५–८॥
शरीरम् यत् अवाप्नोति यत् च अपि उत्क्रामति ईश्वरः ।
गृहीत्वा एतानि संयाति वायुः गन्धान् इव आशयात् ॥ १५-८॥
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ ।
gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt ॥ 15-8॥
śarīram yat avāpnoti yat ca api utkrāmati īśvaraḥ ।
gṛhītvā etāni saṃyāti vāyuḥ gandhān iva āśayāt ॥ 15-8॥
When the jiva obtains another body and leaves the current body, it takes the mind and senses along with it, just as the wind carries fragrance.
During death, the jiva (kaarana shareera) leaves the current gross body (sthoola shareera). It takes the subtle body (sookshma shareera) along with it to the next gross body. Though only mind and senses are mentioned in the verse, the other constituents of the subtle body must also be inferred. Thus, death is just movement from one worn-out body to another fresh one. This is expressed in verses like 2.13 and 2.22.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ १५–९॥
श्रोत्रम् चक्षुः स्पर्शनम् च रसनम् घ्राणम् एव च ।
अधिष्ठाय मनः च अयम् विषयान् उपसेवते ॥ १५-९॥
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca ।
adhiṣṭhāya manaścāyaṃ viṣayānupasevate ॥ 15-9॥
śrotram cakṣuḥ sparśanam ca rasanam ghrāṇam eva ca ।
adhiṣṭhāya manaḥ ca ayam viṣayān upasevate ॥ 15-9॥
Using the faculties of sound, sight, touch, taste, smell and mind (emotions), the jiva experiences the sense objects.
The consciousness of the jiva gets reflected in the mind, which is able to use the sense organs to experience the sense objects consciously. The praanamaya kosha consists of the involuntary activities for maintaining the life of the annamaya kosha. So, that is not mentioned here. Buddhimaya kosha is active only in human beings. What is mentioned here is common to all living beings.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १५–१०॥
उत्क्रामन्तम् स्थितम् वा अपि भुञ्जानम् वा गुण-अन्वितम् ।
विमूढाः न अनुपश्यन्ति पश्यन्ति ज्ञान-चक्षुषः ॥ १५-१०॥
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam ।
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ॥ 15-10॥
utkrāmantam sthitam vā api bhuñjānam vā guṇa-anvitam ।
vimūḍhāḥ na anupaśyanti paśyanti jñāna-cakṣuṣaḥ ॥ 15-10॥
When moving from one body another or when staying in one body, when experiencing the external sense objects or inner emotions, the ignorant do not see the conscious jiva. The one with an eye of wisdom see it.
The jiva, which is the real experiencer is not only distinct when disembodied from gross body and moving from one body to another. Even when living in a body, the experiencer is distinct from the gross and subtle bodies. The real purpose of the intellect (buddhimaya kosha) is to do this discerning and form a value system based on this distinction. There are only three things which a person carries from one life to another – tendencies (samskaara), worldview (jnaanam) and fruits of action (karma phala). So, an intelligent person is one who spends life in building up good tendencies (su-samskaara), right worldview (samyak jnaana) and merits (punya). This focus in life will come only when the person is able to see the gross and subtle bodies as only instruments, different from the causal body. Then the person will pursue what is truly worth pursuing.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ १५–११॥
यतन्तः योगिनः च एनम् पश्यन्ति आत्मनि अवस्थितम् ।
यतन्तः अपि अकृत-आत्मानः न एनम् पश्यन्ति अचेतसः ॥ १५-११॥
yatanto yoginaścainaṃ paśyantyātmanyavasthitam ।
yatanto’pyakṛtātmāno nainaṃ paśyantyacetasaḥ ॥ 15-11॥
yatantaḥ yoginaḥ ca enam paśyanti ātmani avasthitam ।
yatantaḥ api akṛta-ātmānaḥ na enam paśyanti acetasaḥ ॥ 15-11॥
The Yogis who are striving for the spiritual Goal see the eternal part of the Lord residing in themselves. The unrefined and deluded people do not see the Lord even if they try.
There are three steps to the spiritual Goal: refining the mind by Karma Yoga, forming the right knowledge of the Lord in the intellect by learning the Scriptures from a Guru and finally, meditating upon the Lord based on the teaching. By such meditation, the Yogis can see the Lord residing in themselves. Without the refinement of the mind or gaining knowledge from a Guru, merely trying to meditate will not result in the vision of the Lord.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १५–१२॥
यत् आदित्य-गतं तेजः जगत् भासयते अखिलम् ।
यत् चन्द्रमसि यत् च अग्नौ तत् तेजः विद्धि मामकम् ॥ १५-१२॥
yadādityagataṃ tejo jagadbhāsayate’khilam ।
yaccandramasi yaccāgnau tattejo viddhi māmakam ॥ 15-12॥
yat āditya-gataṃ tejaḥ jagat bhāsayate akhilam ।
yat candramasi yat ca agnau tat tejaḥ viddhi māmakam ॥ 15-12॥
The light of the Sun by which the whole world is illumined, and the light of the Moon and Fire – know that all these lights are Mine.
The three means of all knowledge are direct sense perception (pratyaksha), inference (anumaana) and verbal testimony (shabda). These are indicated by Sun, Moon and Fire, respectively. These cannot create knowledge without the light of Consciousness shining from within. Thus, all the other knowledge are merely reflections of Consciousness, which belongs to the Lord within.
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १५–१३॥
गाम् आविश्य च भूतानि धारयामि अहम् ओजसा ।
पुष्णामि च ओषधीः सर्वाः सोमः भूत्वा रसात्मकः ॥ १५-१३॥
gāmāviśya ca bhūtāni dhārayāmyahamojasā ।
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ॥ 15-13॥
gām āviśya ca bhūtāni dhārayāmi aham ojasā ।
puṣṇāmi ca oṣadhīḥ sarvāḥ somaḥ bhūtvā rasātmakaḥ ॥ 15-13॥
Entering the earth element, I support all the living beings with My energy. I nourish all the plants in the form of nutritious sap.
The Lord exists as the physical Universe. Every gross body is a part of His physical being. The gross physical Universe (samasthi annamaya jagat) is the physical body of the Lord. Also, solid (earth element) and liquid (water element) states of the physical Universe are covered in this verse.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५–१४॥
अहम् वैश्वानरः भूत्वा प्राणिनाम् देहम् आश्रितः ।
प्राण-अपान-सम-आयुक्तः पचामि अन्नम् चतुर्विधम् ॥ १५-१४॥
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ ।
prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham ॥ 15-14॥
aham vaiśvānaraḥ bhūtvā prāṇinām deham āśritaḥ ।
prāṇa-apāna-sama-āyuktaḥ pacāmi annam caturvidham ॥ 15-14॥
Being in the body of all living beings as the fire of life, I breath in and out and I digest the four-fold food eaten.
The Lord is the life principle of all living beings. He is the Universal life (samasthi paraanamaya jagat). He is the one who manifests as life in all living beings. Also, plasma (fire element) and gaseous (air element) states of the physical Universe are covered in this verse.
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनञ्च ।
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ १५–१५॥
सर्वस्य च अहम् हृदि सन्निविष्टः मत्तः स्मृतिः ज्ञानम् अपोहनम् च ।
वेदैः च सर्वैः अहम् एव वेद्यः वेदान्त-कृत् वेद-वित् एव च अहम् ॥ १५-१५॥
sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanañca ।
vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham ॥ 15-15॥
sarvasya ca aham hṛdi sanniviṣṭaḥ mattaḥ smṛtiḥ jñānam apohanam ca ।
vedaiḥ ca sarvaiḥ aham eva vedyaḥ vedānta-kṛt veda-vit eva ca aham ॥ 15-15॥
I reside in the hearts of everyone. Memory, perception, and their absence arise from Me. I am the One to be known by all the Vedas. (Residing in the intellect of all,) I am the author of Vedanta and the knower of Vedas.
The Lord resides in the mind of every living being. The Lord alone perceives, remembers, ignores, and forgets in the form of manomaya kosha of every living being. The Lord is the Universal mind (samasthi manomaya jagat), of which every individual manomaya kosha is a part.
The Lord resides in the intellect of every living being. The Lord is the object of all Knowledge. The Lord is the author and teacher of Vedanta. The Lord Himself is the knower and student of the Vedas. The Lord is the Universal intellect (samasthi buddhimaya jagat), of which every individual buddhimaya kosha is a part. The Lord is all-knower. Every knowledge of every individual is a part of the knowledge of the Lord.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५–१६॥
द्वौ इमौ पुरुषौ लोके क्षरः च अक्षरः एव च ।
क्षरः सर्वाणि भूतानि कूटस्थः अक्षरः उच्यते ॥ १५-१६॥
dvāvimau puruṣau loke kṣaraścākṣara eva ca ।
kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate ॥ 15-16॥
dvau imau puruṣau loke kṣaraḥ ca akṣaraḥ eva ca ।
kṣaraḥ sarvāṇi bhūtāni kūṭasthaḥ akṣaraḥ ucyate ॥ 15-16॥
There are two Universal entities in this world – the perishable and the imperishable. All the beings are perishable. The kootastha is imperishable.
The gross and subtle bodies of all the beings together form the perishable Universe. All the eternal jivas mentioned in the seventh verse with their causal bodies together form the causal Universe (samasthi kaarana jagat). It is imperishable. It is called kootastha.
The Universal Being with all the Universal levels put together is called Saguna Brahman. It is the sum total of everything that exists. The Consciousness reflected in it is called Isvara. This Isvara is whom Hindus and Vedantins refers to as God. This Universal Being can be worshipped in any form, by any name, through any ritual. All worship go to Him alone. He responds to the worshipper through the same form and name that is worshipped. This is indicated in verses like 4.11 and 7.21.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५–१७॥
उत्तमः पुरुषः तु अन्यः परम्-आत्मा इति उदाहृतः ।
यः लोक-त्रयम् आविश्य बिभर्ति अव्ययः ईश्वरः ॥ १५-१७॥
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ ।
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ ॥ 15-17॥
uttamaḥ puruṣaḥ tu anyaḥ param-ātmā iti udāhṛtaḥ ।
yaḥ loka-trayam āviśya bibharti avyayaḥ īśvaraḥ ॥ 15-17॥
There is a Supreme Being higher than these, called the Higher Self (Paramaatma). He pervades all the three worlds and sustains them.
The five koshas constitute the three bodies at the individual level. The three bodies at the Universal level form the three worlds. Beyond these is the Supreme Being, which is Pure Consciousness, called Higher Self or Paramaatma. The Paramaatma reflected on the individual bodies is called Jiva, the individual self. The Paramaatma reflected on the three worlds is called Isvara, the Universal Self. The Paramaatma is called Nirguna Brahman.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५–१८॥
यस्मात् क्षरम् अतीतः अहम् अक्षरात् अपि च उत्तमः ।
अतः अस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५-१८॥
yasmātkṣaramatīto’hamakṣarādapi cottamaḥ ।
ato’smi loke vede ca prathitaḥ puruṣottamaḥ ॥ 15-18॥
yasmāt kṣaram atītaḥ aham akṣarāt api ca uttamaḥ ।
ataḥ asmi loke vede ca prathitaḥ puruṣottamaḥ ॥ 15-18॥
I am beyond the Perishable gross and subtle Universes, and higher than the Imperishable causal Universe. So, I am celebrated in the world and in the Vedas as the Supreme Being (Purushottama).
The Lord is celebrated as the Supreme Being by the worldly people and religious people. This Pure Consciousness is the culmination of all human aspirations, philosophies, virtues, knowledge, and devotion. The Veda is the only proof (pramaana) of the imperishable causal body. The non-religious worldly people believe in the Perishable Universe constituting the gross and subtle bodies. They do not believe in the Imperishable Universe constituting of the causal body that goes from one birth to another. In the verses 12.3-4, the Lord gives a description of the Pure Consciousness and shown the way for even the non-religious to attain this Goal. (Then, in verse 12.5, the Lord said that it is easier to reach the Goal through religious means than non-religious means.) Thus, this Ultimate Goal is truly Supreme and Universal.
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत॥ १५–१९॥
यः माम् एवम् असम्मूढः जानाति पुरुषोत्तमम् ।
सः सर्व-वित् भजति माम् सर्व-भावेन भारत ॥ १५-१९॥
yo māmevamasammūḍho jānāti puruṣottamam ।
sa sarvavidbhajati māṃ sarvabhāvena bhārata॥ 15-19॥
yaḥ mām evam asammūḍhaḥ jānāti puruṣottamam ।
saḥ sarva-vit bhajati mām sarva-bhāvena bhārata ॥ 15-19॥
That undeluded person, who thus knows Me as the Supreme Being, that knower of the essence of Everything, worships Me in every way.
The wise sage (jnaani), who knows the Lord as the Supreme Being, does not see anything other than the Lord. He knows that nothing exists other than the Lord. Every action, word, emotion and thought of that person is a worship of the Lord only.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५–२०॥
इति गुह्यतमम् शास्त्रम् इदम् उक्तम् मया अनघ ।
एतत् बुद्ध्वा बुद्धिमान् स्यात् कृतकृत्यः च भारत ॥ १५-२०॥
iti guhyatamaṃ śāstramidamuktaṃ mayānagha ।
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata ॥ 15-20॥
iti guhyatamam śāstram idam uktam mayā anagha ।
etat buddhvā buddhimān syāt kṛtakṛtyaḥ ca bhārata ॥ 15-20॥
Thus, this most profound teaching has been imparted by Me. Knowing this, the person becomes wise. That one thing that is worth accomplishing is attained.
The purpose of life is this knowledge. Nature puts all the ups and downs in our life for this purpose only. The whole Universe has evolved into what it is for this purpose only. Survival, progeny, pleasure, possessions, and fame are not the purpose of life. This spiritual knowledge alone is the purpose. That person, who has truly understood and imbibed this, has attained the Goal. There is nothing more to be accomplished.
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥ १५॥
ॐ तत् सत् इति श्रीमत् भगवत् गीतासु उपनिषत्सु
ब्रह्म-विद्यायाम् योग-शास्त्रे श्रीकृष्ण-अर्जुन-संवादेपुरुषोत्तम-योगो
नाम पञ्चदशः अध्यायः ॥ १५॥
Om̃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
puruṣottamayogo nāma pañcadaśo’dhyāyaḥ ॥ 15॥
Om̃ tat sat iti śrīmat bhagavat gītāsu upaniṣatsu
brahma-vidyāyām yoga-śāstre śrīkṛṣṇa-arjuna-saṃvādepuruṣottama-yogo
nāma pañcadaśaḥ adhyāyaḥ ॥ 15॥
Om, That alone Exists. Thus ends in the Srimad Bhagavad Gita, which is equivalent to a Upanishad, which gives the theoretical teaching of Brahmavidya and the practical way of Yogasaastra, in the form of dialogue between Sri Krishna and Arjuna, the fifteenth chapter named “Purushottama Yoga”.
ॐ तत् सत्
Om Tat Sat