Bhagavatgita adetailed study chapter 15 The Supreme Purusha

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7.

mayaivaamSe jeevaloke jeevabhoothaH sanaathanaH

 

manaH shashTaaneenndhriyaaNi

prakrthisThaani karshathi

 

 

The individual soul in the world which is only an

eternal part of Me draws the six

indhriyas which includes the mind, which are abiding in prakrthi.

 

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 that of the Lord. And He sustains all with a

fragment of His power.

 

Here He says that the jeeva , the individual self is

only an eternal part of Him, eternal because it is non different from the Lord

and stands in inseparable connection with Him.

 

 

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.' That is

whole;.this is whole;what has come out of the whole is also whole. When the

whole is taken out of the whole, the whole still remains whole.

 

This is explained as follows. Brahman is

everywhere. In and out of all beings. Does it mean that Brahman is fragmenting

itself and exists in all? No. Just like aakaasa which is in and out of

everything but still stays one whole, Brahman also stays one whole. Just as the aakaasa seems to

be divided by walls, pot etc., Brahman also seems to be divided by the individual souls due to their

conditioning of the body, mind and intellect.

 

Hence when the soul leaves the body, which actually

means that the body drops out making the soul free of the conditioning , the

mind along with the indhriyas are still

attached to the soul and migrates to another body. Here the number six indicates

the five jnanendhriyas indhriyas and the mind which are essential for the

experience in the new body, but it also implies the five pranas, through which

the indhriyas are drawn and also the intellect which is non-different from the

mind but for their respective functions. It is said `Samsayaathmakam manaH niSchayaathmako budDhih,' when overcome by

emotions it is the mind and when discrimination prevails it is the intellect.

 

 

8.

Sareeram yath avasapnothi yaccha utkraamthi eeSvaraH

 

grheethvaa ethaani samyaathi vaayuH

ganDhaanivaaSayaath

 

The Jeeva, the master of the senses and mind,(eeSavaraH)

taking these along goes to the body which it assumes after leaving the

former body at the time of death like

the wind that carries the smell.

 

The mind along with the indhriyas only

transmigrates and not the soul. The jeeva is the conglomeration 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.

 

It is like taking a pot from one place to another.

The space inside the pot in the former place is not taken with it to the new

place and still it is the space that makes the movement possible. As the air

carries the smell along with it the soul is carrying the mind and the senses .

The air is everywhere and only acts as a communicating medium for the smell and

is not affected by it and stays pure.

Similarly the soul though accompanied by the senses and the mind when it takes

a new body , is not affected by it.

 

 

9.Srothram

chakshuH sparSanamcha rasanam ghraaNameva

Cha

 

aDhishhTaaya manSchaayam vishayaan

upasevathe

 

The Self presiding over the ear, eye, touch, tongue and nose and the mind

experiences the sense objects.

 

Any experience is not possible without the existence

of the self. Hence it is the self who is experiencing through the mind which is

connected with the indhriyas and contacts the sense objects. But the Self is

not the experiencer in the real sense of the term but remains as a witness but without

which the experience is not possible. It is like the electricity because of

which the instruments function but the electricity is everywhere and not affected

by the functioning of the instrument nor by the effect of it .Whether you

experience low voltage or get a shock it is the fault of the instrument and not

the electricity.

 

10.uthkraamantham

sThitham vaapi bhunjaanam vaa

guNaanvitham

 

vimooDaa

naanupaSyanthi paSyanthi jnaana chakshushaH

 

 

The ignorant do not see the Self while it leaves the body or stays in it

and experiences the effects of the gunas. Only those with eyes of wisdom are

aware of the Self in all their doings.

..

The awareness of the self is not present in an

ignorant individual that his real nature is the self and not the body, mind and

intellect which are the products of the gunas. The wise only see themselves apart from the gunas

while the Self is the witness and supervisor of all actions.

..

 

.. But the unenlightened never distinguish between

the soul and the conflagration of mind and indhriyas. Only the wise are able to

do so.

 

11.Yahathantho

yoginaScha enam paSyanthi aathmani

avasThitham

 

yathantho api akrthaathmaanaH nainam

paSyanthi

anaamyam

 

The yogis are able to see the Supreme Purusha established in their self.

But those who have not mastered their

minds are not able to do so even if they try.

 

Here yogis mean those who have achieved integration

through, jnana bhakthi or karmayoga. They are able to perceive the Supreme

purusha as the principle behind all existence. But those who have not

controlled their minds through the above discipline are not able to see that

even if they try, meaning, by learning the sastras, and acquiring the knowledge

of Brahman or through the physical means of self control like ashtangayoga.

 

Then Krshna statrts the description of the Supreme

Purusha.