Panchajanyam HrshikesaH-chapter21-adhyaya15 continued

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Chapter21-The supreme purusha-(adhyaya15 continued)

 

MamaivAmSo jeevaloke jeevabhoothah sanAthanaH

manaH shashtTAneendhriyANi prakrthisThAni karshathi (BG-15-7)

 

In the tenth adhyaya Krishna has said , vishtabhyAham idham krtsnam

EkAmSEna sThitho jagath,'(BG-10-42) that is, whatever possesses

power, splendour or energy is only a fragment of the that of the

Lord. And He sustains all with a fragment of His power. The same

idea is reiterated here.

 

To the objection that how can Brahman be possessed of parts is

ruled out by the upanishadic declaration, `poorNamadhaH poorNamidham

poornAth poorNamudhachyathE, poorNasya poorNam AdhAya poornameva

avaSishyathE.' The parts mentioned here are like the quarters of a

rupee coin. Half rupee or quarter rupee is also full and not broken.

Likewise the Lord appearing as the beings is also full and b not

divided, like the Sun reflected in water.

 

The mind along with the indhriyas only transmigrates and not the

soul. The jeeva is the conflagration of these and seems to have a

separate identity like the waves of the ocean and moves in the sea

of the Supreme purusha. Like the air which takes the smell from the

places it blows but is not contaminated by the sweetness or foulness

of it the individual soul takes the mind along with indhriyas on

its transmigration. But the unenlightened never distinguish between

the soul and the conflagration of mind and indhriyas. Only the wise

are able to do so.

 

Krishna then starts talking as the Supreme purusha and says,

 

yadhAdhithya gatham thEjaH jagathbhAsayathe akhilam

yacchandhramasi yacchAgnou thatthejO viddhi mamakam (BG_15-12)

 

The light in the Sun, Moon and the fire is Mine.

 

This reflects the text of the Upanishad, `thameva bhAntham anubhAthi

sarvam thasya bhAsA sarvamihm vibhAthi,' all luminous bodies follow

Brahman which shines and they shine because of His light. This idea

has been already explained in the sloka `na thadhbhAsayathe suryah---

`

 

Brahman is the source of all energy and power by which all are

sustained and is the inner fire, vaisvAnara, of all living beings

that help to digest the four kinds of food. `Aham vaisvAnaro

bhoothvA prANinAm dhehamASrithah prANApAna samAyukthaH pachamyannam

chathurviDham.' (BG-15.14)

The four kinds of food are known as bojya, masticated, bakshya,

swallowed, choshya, licked and lehya, sucked.

 

Now Krishna sums up by saying,

 

Sarvasya chAham hrdhi sannivishtO matthaH smrthiH jnAnam apohanam cha

Vedaischa sarvairahameva vedhyah vedanthakrth vedhavidheva chAham

(BG-15-15)

 

" I dwell in the heart of all and from me spring memory, knowledge as

well as loss of memory. I am the subject to be known of all the

Vedas and I am the maker of vedantha and the knower of them all. "

 

Being the inner self the Lord dwells in all the hearts and hence the

knowledge, memory and loss of it which pertains to the mind and

intellect arise from Him alone. The loss of memory is also included

here because, like the knowledge and the memory of it which is due

to the grace of the Lord the loss of memory also is due to His

mercy only. If the mind is not able to forget what is unpleasant and

painful the life would be a hell and also if the memory of the last

lives are not lost we cannot imagine any sanity in life.

 

He is the maker of Vedas and vedantha and as such He could be known

only through the Vedas and He is the only purport of the Vedas. As

the knowledge of the Vedas require the divine grace He is aldo the

knower of Vedas and vedanthas, being the inner self of all.

 

Krishna then summarises what He has been elaborating so far in the

last few slokas of the adhyaya thus:

 

There are two entities in this world of beings, kshara and akshara,

the perishable and the unperishable. The former is the self

reflected through the body, mind and intellect and consists of ego

which is the perishable self and the other is the individual self or

kutastha who does not perish even when the former does.

 

But there is another Supreme self, the inner self of all who enters

into everything and sustains them. He is the Purushotthama or the

supreme Lord.

 

Utthamah purushasthu anyah paramAthma ithi udhAhrthah

Yah lOkathrayam AviSya bibharthi avyaya Isvarah (BG-15.17)

 

He is known as ParamAthmA, supreme self, avyaya, immutable and

Isvara the omniscient Lord.

 

The one who knows this is undeluded and adores the Lord. He becomes

wise and he will have done all his duties. There is no more to be

done by him.