Bhagavatgita adetailed study chapter 15 The Supreme Purusha

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12.yath

aadhithyagatham thejaH jagathbhaasayathe akhilam

 

yaSchandhramasi yaScha agnou thathathejo

vidDhi

mamakam

 

Know that to be My luminance which shines in the

Sun, lighting the whole world, in the moon and in the fire.

 

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---`

 

 

 

13.gaam

aaviSya cha bhoothaaniDhaaryaami aham ojasaa

 

pushNaamicha oushaDheeH sarvaaH

somobhoothvaa

rasaathmakaH

 

Entering the earth I support all beings with my

power. By being the nectarine moon, I

nurture all the herbs.

 

The Moon is supposed to give life and power to the herbs, being full of nectar and that is

why they are collected in the night when they are suppose to shine with a lustre.

As the Lord is the power behind the Moon, He says that He is nurturing the

herbs.

 

14.aham

vaiSvaanaro bhoothvaa praaNinaam dheham

aaSrithaH

 

praaNapaanasamaayukthaH pachaami annam

chathurviDham

 

 

I enter the bodies of living beings as Vaisvanara

and balancing the prana and apana cause digestion of the four kinds of food,.

 

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. He creates the balance of the prana, in-taking breath and apana,

the outgoing breath which keeps the body healthy and able to digest the food

properly.

 

The four kinds of food are known as bojya,

masticated, like rice and bread, bakshya,

swallowed, like milk, choshya, licked, like honey

and lehya, sucked like payasam.

 

This implies that the Lord causes all the actions

including those which are essential to maintain the body of all beings, because

He is the inner self by whose power the body, mind and intellect function.

 

 

15.

sarvasya cha aham hrdhisannivishto

 

matthaH jnaanam apohanam cha

 

vedhaiH cha sarvaiH ahameva vedhyaH

 

vedhaanthaakrth vedhavidheva chaaham

 

"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 also 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 also 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.