SrI: Dear BhakthAs of Lord PaarTasArathy : Today , we will study the FIFTEENTH Chapter of SrImath Bhagvath GeethA .This chapter has 20 slOkams . This chapter is about " The Mystery and gradeur of the Supreme Lord ( PurushOtthaman)". Introduction to the Fifteenth Chapter : ****************************************** AchArya RaamAnujA's commentary as translated by Swamy AdhidEvAnandha is as follows : " The THIRTEENTH Chapter dealt with the KshEtrA (Field) and the KshEthjn~A ( the field knower ) ; it was shown after an examination of the nature of Prakruthi and self , that the beginningless conjunction of the pure self consisting only of infinite knowledge, with the prakruthi , transformed into the forms of gods , humans , animals , birds etc., causing the flow of attachment of the self to the guNAs of the Prakruthi . In the FOURTEENTH chapter , the following points were treated : (1) the conjunction of the self with the prakruthi in its two states of effect and cause has attachment to the guNAs for its source and it is determined by the Lord Himself; (2) The manner of (their) attachment has been stated in detail; (3) The (re)attainment of the true nature of the self preceded by the annihilation of attachment to the GuNAs has devotion to the Lord as its means . All these have been discussed. Now in the FIFTEENTH chapter , SrI KrishNa begins to speak of the adorable Lord as having the absolute control of the Universe consisting of the perishable or bound selves (Kshara) and the imperishable or freed selves(akshara) . He also states that the Lord is the Supreme Person because of His unmatched greatness in being antagonistic to all that is evil and in being endowed with auspicious attributes , which are different in kind from both the perishable and imperishable selves and which constitute His glory . Then to elucidate the manifestation called Akshara ( freed souls) whose bondage has been cut off by the sword of non-attachment , the Lord describes the modification of Kshara or non-intelligent Prakruthi into the form of bondage that has to be cut off . This modification of bondage-creating Prakruthi is compared to the Aswattha tree ( Pipal tree) with its roots above and branches below ". Swamy AlavanthAr's summary of the 15th chapter ***************************************************** achinmisrAdhvisuddhAccha chEtanAth PurushOtthama: vyApanAth bharaNAth swAmyadhanya: panchadasOdhitha: (Meaning): In the fifteenth chapter , the Supreme Person is declared to be other than the self both in its state of conjunction with non-conscient matter ( Prakruthi, the achEthanamm) and in its state of pristine purity , because the Lord as PurushOtthaman pervades , sustains and rules over them ( Prakruthi, ChEthyanam and achEthanam). and the universe . BhagavAn , the SarvEswaran ( Lord of all) is distinctly different from both the chEhtanam with prakruthi sambhnadham (Bhaddha Jeevan) , and the pristinely pure ChEthanam ( Muktha Jeevan) without any admixture of prakruthi and its three guNams ( PurushOtthama: achinmisrAth chEthanAth cha anya :) This is so because He is pervading both inside and outside ( vyApanAth) is supporting all (BharaNaath) and is the Lord of all (SwAmyAth). Vedam declares , "Sa: Utthama: Purusha: ( He is the Supreme Pursushan ". VishNu purANam and SrImath RaamAyaNam salute Him as PurushOtthaman . The word " PurushOtthama: " can be defined in one of the three ways: " PurushEbhya: Utthama: , PruushANAm utthama: and PurushEshu Utthama: ". Srutha PrakAsikai , the commentary of Sudarsana Soori on SrI BhAshyam and Swamy Desikan's commentary on SthOthra Rathnam of Swamy AlavanthAr support all of these three definitions . Thus , the three chapters( 13th , 14th and 15th ) of the Lord's GeethA elaborated on the three tatthvams ( Chith , achith and Iswaran) in that order . Swamy Desikan's summary of the 15th Chapter ************************************************* Moovettinum athin mOham adaintha uyirhaLinum naa yettezhutthOdu nalveedu naNNina nambarinum mEvu yettu vann guNa viNNOrhaLinum Visayanukku thAvittu ulahaLanthA taLai vERenRu sARRinanE ! (Meaning ): The Lord who jumped to measure the worlds as Thrivikraman (ThAvittu ulahaLanthAn) instructed ArjunA that He is different from Prakruthi with its 24 sub-tatthvams ( mUvettinum vERu ) . He revealed to ArjunA further that He is distinctly different again form both the Bhaddha Jeevans ( Jeevan admixed with the three guNams of Prakruthi) , which become Muktha Jeevans through unceasing AshtAkshara manthra japam ( practise of unwavering Bhakthi yOgam). Finally , the Lord explained that He is also different from the eternally liberated souls ( Nithya Sooris) as well , who are characterized by the 8 aathma guNams ( Daya to all jeevans , forbearance against offenses , lack of jealousy , Purity , lack of sorrow , thinking of doing good to others , lack of greed and VairAgyam). Some key slOkams of the fourteenth chapter : ************************************************ SlOkam 2 : The branches of SamsAram ( called Asvattha tree) spread out both above and below and are nurtured by the three guNAs. Their tender shoots are sense objects ( SabdhAthi vishaya PallavA: ) . Above , this tree's branches and shoots manifest as GandharvAs , YakshAs , demi-gods/dEvAs etc and are nourished by the Satthva guNam; down below the branches of this AswatthA tree spread as bhaddha Jeevans ( products of their karmAs) in the form of men , beast , bird , insect et al. This AswatthA tree can be uprooted with the sharp axe of detatchment form the sense objects constituted by the three guNAs.Then the erroneous knowledge ( vipareetha Jn~Anam) that the Jeevan is the same as SarIram is destroyed and the agency ( karthruthvam) of the three guNams that held the pristine Jeevan in bondage is understood , which in turn leads the way to moksham. SlOkam 6: mamaivAmsO jeevalOkE jeevabhUtha: sanAthana: mana: shashtAneeindhriyANi prakruthisTAni karshathi (Meaning): " An everlasting part of Myself (SanAthanO Mama amsa:) having become the bound self in the world of life , attracts the senses , of which the mind is the sixth , and which abide in Prakruthi." The ear ( sabdham: hearing sense) , the eye , the sense of touch (sparsam) , the nose ( gandham) , and the mind constitue the 6 senses. The KarmAs attract the selves(Jeevans ) here and there and transform them into bound jeevans . The individual Jeevan is the Master of all senses and the mind ( the 6th sense) in its embodied state and leads to the existence as Bhaddha Jeevan . It becomes Karma vasyan and toils in SamsAram . Whatever body the bhaddha jeevan takes as a result of its karmAs , it takes with it the senses with their subtle elements , just as the wind carries/wafts the fragrances ( that it had encounterd ) , wherever it moves . SlOkam 15 Sarvasya chAham hrudhi sannivishtO Mattha: smruthir-Jn~AnamapOhanam cha vEdaisccha sarvairahmEva vEdhyO vedAnthakruth-vEdavidhEva chAham (Meaning): " And I am seated in the hearts of all. >From Me arise memory , knowledge and their removal as well . Indeed I alone am to be known( as the indweller of all chEthanams and achEthanams ) from all the vEdAs. I bring about the fruition of the rituals of the VedAs ( GeethA slOkams 7.21-22 and 9.24) . I alone am the knower of the VedAs ( I know the Veda that speaks about Me) ." SlOkam 16 There are two kinds of persons ( PurushAs) that SaasthrAs refer to: (1) the Perishable (Kshara) and , (2) the imperishable ( akshara purushan , the unchanging kUtasthan ). From the lowly blade of grass to the mighty Braham dEvan are Kasharaas. They are conjoined with achEthana prakruthi and its three guNams in different proportions . The akshara purushans are the liberated Jeevans and are free from prakruthi-sambhandham. SlOkam 17 Utthama: Purushasthvanya: ParamAthmEthyudhAhrudha: yO lOkathrayamAvisya Bhibharthyavyaya Iswara: (Meaning ) : " There is the Supreme Purushan other than these two Purushans ( Ksharan and aksharan). That Supreme One is named the Supreme Self ( ParamAthmA) in all the VedAs. He , who , as the immutable One and the Lord , entering the threefold world , supports it ." The Supreme Purushan ( Iswaran) is " a category distinct from the bound (kshara) and liberated (akshara) Purushans" . He is their ruler and indweller and is celebrated by the smrithis and the VedAs as the PurushOtthamn ( athOsmi lOkE vEdE cha praTitha: PurushOtthama: ) . SlOkam 19 yO MaamEvamasammUDO jAnAthi PurushOtthamam Sa sarvavidh-bhajathi Maam SarvabhAvEna BhAratha (Meaning ) : " He who , without delusion thus knows Me as the Supreme Self , knows all , Oh ArjunA , and worships Me in every way . " SrI GeethAchAryan instructed ArjunA on His PurushOtthama-- prathipAdhanam ( PurushOtthama VidhyA) and described it as the mysterious and esoteric doctrine that can be revealed only to the right (Qualified ) adhikAri . Knowledge of the PurushOtthama VidhyA will make the knower a truly wise person and make him as the one , who has fulfilled all his duties ( yEthath BhuddhvA BuddhimAn syAth , kruthakruthya: cha ) . Sarvam KrishNArpaNam asthu , Daasan , Oppiliappan KOil VaradachAri SadagOpan Srimate Sri Laksminrisimha Divya Paduka Sevaka SrivaNN Satakopa Sri Narayana Yatindra Mahadesikaya Nama: ------------------------ Yahoo! Groups Sponsor --------------------~--> Make a clean sweep of pop-up ads. Yahoo! Companion Toolbar. Now with Pop-Up Blocker. Get it for free! http://us.click.yahoo.com/L5YrjA/eSIIAA/yQLSAA/XUWolB/TM --------------------------------------------------------------------~-> Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Oppiliappan/ <*> To unsubscribe from this group, send an email to: Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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