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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: 



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