xv
This
discourse is entitled “Purushottama Yoga” or the “Yoga of the Supreme
Person”. Here Lord Krishna tells us about the ultimate source of this visible
phenomenal universe from which all things have come into being, just like a great tree
with all its roots, trunk, branches, twigs, leaves, flowers and fruits which spring forth
from the earth, which itself supports the tree and in which it is rooted. Sri Krishna
declares that the Supreme Being is the source of all existence, and refers allegorically
to this universe as being like an inverted tree whose roots are in Para Brahman, and whose
spreading branches and foliage constitute all the things and factors that go to make up
this creation of variegated phenomena. This is a very mysterious “Tree” which is
very difficult to understand, being a product of His inscrutable power of Maya; and hence
a marvellous, apparent appearance without having actual reality. One who fully understands
the nature of this Samsara-Tree goes beyond Maya. To be attached to it is to be caught in
it. The surest way of transcending this Samsara or worldly life is by wielding the
excellent weapon of dispassion and non-attachment.
In verses
four and five of this discourse the Lord tells us how one goes beyond this visible Samsara
and attains the supreme, imperishable status, attaining which one does not have to return
to this mortal world of pain and death.
Lord
Krishna also describes for us the wonderful mystery of His Presence in this universe and
the supreme place He occupies in sustaining everything here. The Lord declares that it is
a part of Himself that manifests here as the individual soul in each body. He Himself is
the indwelling Oversoul beyond the self. He is the effulgence inherent in the sun, moon
and fire. He is present as the nourishing element in the earth. He is the inner witness of
all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent
Person who is beyond both this perishable phenomenal creation as well as the imperishable
individual soul which is a part of His eternal essence. Thus, because He is beyond
perishable matter and superior to the imperishable soul (enveloped in Maya), He is known
in this world as well as in the Vedas as the Supreme Person.
The Blessed Lord said:
1. They
(the wise) speak of the indestructible peepul tree, having its root above and
branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.
2. Below
and above spread its branches, nourished by the Gunas; sense-objects are its buds; and
below in the world of men stretch forth the roots, originating action.
3. Its form
is not perceived here as such, neither its end nor its origin, nor its foundation nor
resting place; having cut asunder this firmly-rooted peepul tree with the strong
axe of non-attachment,
4. Then that
goal should be sought after, whither having gone none returns again. Seek refuge in
that Primeval Purusha whence streamed forth the ancient activity or energy.
COMMENTARY:
That which fills the whole world with the form of Satchidananda, is Purusha. That
which sleeps in this city of the body is the Purusha. Single-minded devotion, which
consists of ceaselessly remembering the Supreme Being, is the surest and most potent means
of attaining Self-realisation.
5. Free
from pride and delusion, victorious over the evil of attachment, dwelling constantly in
the Self, their desires having completely turned away, freed from the pairs of opposites
known as pleasure and pain, the undeluded reach the eternal goal.
7. An
eternal portion of Myself having become a living soul in the world of life, draws to
(itself) the (five) senses with the mind for the sixth, abiding in Nature.
8. When the
Lord obtains a body and when He leaves it, He takes these and goes (with them) as the wind
takes the scents from their seats (flowers, etc.).
9.
Presiding over the ear, the eye, touch, taste and smell, as well as the mind, he enjoys
the objects of the senses.
10. The
deluded do not see Him who departs, stays and enjoys; but they who possess the eye of
knowledge behold Him.
11. The
Yogis striving (for perfection) behold Him dwelling in the Self; but, the unrefined and
unintelligent, even though striving, see Him not.
12. That
light which residing in the sun, illumines the whole world, that which is in the moon and
in the fire—know that light to be Mine.
13.
Permeating the earth I support all beings by (My) energy; and, having become the watery
moon, I nourish all herbs.
14. Having
become the fire Vaisvanara, I abide in the body of living beings and, associated with the
Prana and Apana, digest the fourfold food.
15. And, I
am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I
am verily that which has to be known by all the Vedas; I am indeed the author of
the Vedanta, and the knower of the Vedas am I.
16. Two
Purushas there are in this world, the perishable and the imperishable. All beings are the
perishable, and the Kutastha is called the imperishable.
17. But
distinct is the Supreme Purusha called the highest Self, the indestructible Lord who,
pervading the three worlds, sustains them.
18. As I
transcend the perishable and am even higher than the imperishable, I am declared as the
highest Purusha in the world and in the Vedas.
19. He who,
undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his
whole being (heart), O Arjuna!
20. Thus,
this most secret science has been taught by Me, O sinless one! On knowing this, a man
becomes wise, and all his duties are accomplished, O Arjuna!
Thus in the
Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the
scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth
discourse entitled:
“The Yoga of the Supreme Spirit”