पुरुषोत्तमयोग (Purushottama Yoga)

"The description of the universe as a peepul tree is only metaphorical. This peepul is said to be eternal because it cannot be cut except by the axe of knowledge.All persons depend upon the Lord for the fruits of their actions? because He alone knows the right relation between the actions and their fruits. He alone is the dispenser of the fruits of actions of human beings. The wise persons also depend upon the Lord for the fruit of their knowledge. The Lord alone removes the veil of ignorance through His grace and mercy. The inclination for Advaita Vedantic Sadhana arises through the Lords grace. The desire for the realisation of the Oneness is produced in the minds of wise men by the grace of the Lord? which is the antidote to all fears. (Avadhuta Gita? I.1)Those who serve the Lord with unswerving or singleminded devotion go beyond the three alities of Nature through His grace. They attain knowledge of the Self through the grace of the Lord and get release from the round of birth and death. Those who have a right understanding of the real nature of Brahman or the Supreme Being also get emancipation easily.The Lord teaches Arjuna in this discourse about the real nature of Brahman or the Supreme Self and the path that leads the soul to union with Him. The Lord describes the nature of Samsara or worldly life as a peepul tree in order to create nonattachment or dispassion? because he who is endowed with true and lasting dispassion alone is fit for attaining the knowledge of the Self. Samsara is compared to a tree. because it can be cut off like a tree.All the other trees have their roots below? but this peculiar? strange and most wonderful tree of Samsara (Maya) has its root above? in Brahman. This peepul tree is different from all other trees. Brahman is the resting place or support of everything. It is eternal. It is great. It is the most high. It is the Supreme Being. It is supreme over all things. It is the source of everything. Therefore it is said that It is the One above. This One above is the root of this tree of Samsara. Brahan Who is superior to all is Urdhva. That which has Brahman as its cause is Urdhvamulam.In the Puranas it is said The tree of the Unmanifest has sprung from Brahman. Buddhi is its trunk? the senseopenings are its hollows? the great elements its boughs? the senseobjects its leaves and branches? Dharma and Adhrama (virtue and vice) its beautiful flowers? pleasure and pain its fruits. Having cut asunder this tree with the powerful sword of the knowledge of the Self? and then having attained to the eternal bliss of Brahman? no one comes back from there again.Brahman is the root of this tree. It is the upper part of this tree and so It is called Urdhva. In reality there are no distinctions such as upward? downward or middle in the One Which is the indivisible unity.The name Asvattha is usually derived from Asvattha which means not standing or enduring or remaining till tomorrow. A means not Sva means tomorrow Ttha means remaining. This is ite an appropriate word for this worldtree which is ever changing and passing away.In the Katha Upanishad also there is a mention about this Asvattha tree (II.6.1). The Gita is an essence of the Upanishads only.Samsara is generally understood by the common people as meaning remaining surrounded by ones wife and children and doing ones daily duties. This is a restricted or narrow meaning. Samsara means the whole worldprocess or the cosmic manifestation or the everchanging phenomenal world. Hiranyagarbha? the individual souls? the cosmic intelligence? egoism? the rootelements? etc.? represent the brancehs of this tree of Samsara. They extend downwards. They evolve into grosser and grosser states. Therefore it is said that the tree has its branches below. Egoism is the sprout which goes downwards in three directions? viz.? the three alities of Nature.Mind is the offshoot. Then come the five elements? viz.? earth? water? fire? air and ether? and the five organs of knowledge. Then comes sound which stimulates the ears to hear sweet music. Then comes touch which stimulates the skin to enjoy soft things. Then comes form which stimultaes the eye to behold beautiful objects. Then comes taste which stimulates the tongue to enjoy palatable things. Then comes smell which stimulates the nose to enjoy fragrant and scented objects.From the roots of actions with expectation of fruits a new branch of rirth comes up. The mineral kingdom? the vegetable kingdom? the animal kingdom and the human kingdom are all branches of this tree of Samsara. Man does good and evil actions with the help of the body and takes births to experience the fruits thereof. The human body is the water for this tree of Samsara.The body itself is the peepul tree. The root is the cerrospinal nervous system (brain). The various nerves are the branches that ramify downwards to the various organs distributed over the body.Avyaya Eternal? because this tree rests on an unbroken seires of births without beginning and end it is thus eternal. It can be cut down by the sword of knowledge of Brahman. Just as the leaves of a tree protect it? so also the Vedas protect this tree of Samsara? treating of virtue and vice? with their causes and fruits.He who knows this tree of Samsara and its roots as described above is a knower of the Vedas. He is a knower of the teachings of the Vedas. Not even an iota remains to be known beyond this tree of Samsara and its root. He who knows it is omniscient. The Lord has eulogised the knowledge of the tree of Samsara and its root in order to encourage aspirants to acire this knowledge."

"The countless objects? large and small? which life needs are all products of the five elements through the activity of the alities. This tree of Samsara is nourished by the three alities of Nature. The senseobjects are its buds and the roots which grow downwards are the bonds of Karma for those who lead a life of passion and attachment in this world? who are under the sway of likes and dislikes. The sprouts of this marvellous tree are the charming objects of the senses with their characteristics of sound? touch? colour? taste and smell. The roots? the Karmic tendencies from the past lives? grow downwards to generate the bonds of Karma in the world of men. These roots strengthen the bondage by further actions.The primal root is ignorance from which arises the eightfold Nature -- the five elements? mind? intellect and egoism. From the stem of the tree spring four branches called Svedaja? Andaja?,Jarayuja and Udbhijja. Eightyfour lakhs (eight million and four hundred thousand) of species came into being.One branch shoots straight upwards. This is the branch of Dharma which yields the fruit of enjoyment in heaven. Another branch is the branch of dispassion which yields the fruit of Selfrealisation. The sun? the planets? the manes and the sages have also come out of this wonderful tree. Above them are the branches of the worlds of Indra and the gods. Still higher are those of the sages and the men of austerities and penance. Still higher is the Satyaloka where Hiranyagarbha dwells.From man down to the immovable objects below and from him up to the realm of the Creator above? whatever regions are attained in accordance with the nature of knowledge or action? they are the ramifying branches of the tree of Samsara. They are nurtured and fattened by the three Gunas which form their material base.The senseobjects such as sound? touch? colour? taste and smell represent the buds that sprout from the branches of the physical bodies which are the products of actions.The highest root of this wondeful tree is Brahman. The secondary roots are the latent impressions (Samskaras) of likes and dislikes? which spread in this world of men and impel them to perform virtuus and vicious actions and bind them fast to actions.Now listen to the way by which this tree can be cut off. Only he who thus cuts his bondage to this tree of Samsara can be happy even in this world. He has the highest wisdom because he stands as a spectator of this tree and knows it as it is? without being tied to it."

"The idea is continued in the next verse.So long as one is under the sway of ignorance? he cannot understand the form of this tree? its end? origin and foundation (middle). O Arjuna Thou mayest perhaps consider that such a huge tree cannot be uprooted by any means whatever. It is not so. However firmly rooted it may be? it can be cut by the powerful axe of nnattachment or dispassion within the twinkling of an eye.After cutting this tree you will have to look within? meditate on the Self and behold the Supreme.Tatha As such As described above. Is it necessary to pull down castles in the air or to break the horns of a hare or to pluck a flower growing in the sky or to get butter from the milk of a tortoise or oil from stone Similarly? O Arjuna? there is no reality in this tree. Therefore why should you entertain any fear as to whether it may be uprooted or not Its form as such is not perceived by anybody here it is like a dream or a mirage or an imaginary city in the sky formed by the clouds or caused by a juggler. It appears and disappears. This tree has DrishtaNashtaSvarupa like the mirage. That object which is destroyed when one beholds it is DrishtaNashta. Nobody has perceived the end? the origin or the foundation of this illusory tree. No one can say that it has arisen from such and such a place or point.Samsara or the peepul tree is inveterately deeprooted. You will have to struggle hard to uproot it with its seed or the selfreproducing deep root.Asanga Dispassion? freedom from attachment to children? wealth and the world.Dridhena Strong. You will have to cut the tree with a strong axe which is sharpened again and again on the whetstone of the practice of discrimination. Further your mind should be turned towards the Supreme Being with the strong determination that you can attain eternal bliss only in Him and that He is the ony Reality.The desire for sensual pleasure is Sanga. Its opposite (dispassion) is Asanga. Renunciation of the three kinds of Eshanas (desires)? viz.? children? wealth and the world (PutraVittaLokeshana) is Asanga. Just as the axe cuts the tree? so also dispassion cuts this tree of Samsara. Hence dispassion is termed an axe. Cutting the tree of Samsara is annihilation of egoism? ignorance? latent tendencies? and renunciation of the fruits of all actions? through the practice of dispassion? control of the mind and the senses? etc. (Cf.VII.14)"

"That which fills the whole world with the form of ExistenceKnowledgeBliss is Purusha. Or? that which sleeps in this Puri (city) of the body is the Purusha.Singleminded devotion which consists of ceaselessly thinking of or meditating on the Supreme Being is the sure means of attaining Selfrealisation. Taking sole refuge in the Primeval Purusha is the means to know or realise that supreme goal goind whither the wise do not return again to this world of death.The aspirant should know the abode of Vishnu. He should struggle hard to reach it. He should seek it by taking refuge in the Primeval Purusha. If he reaches this immortal abode of Vishnu or the imperishable Brahmic seat of ineffable splendour and glory he will never return to this mortal world.The Primeval Purusha or the pure? Supreme Being Who is ExistenceKnowledgeBliss Absolute is the goal or the supreme abode or the abode of Vishnu. Just as illusory objects like elephants? horses? etc.? come forth through the jugglery of the magician? so also this ancient energy or the original divine power or emanation of this tree or illusory Samsara has streamed forth from that Primeval Purusha.What sort of persons reach that goal eternal Listen."

"Wherever there is pride there is stiff egoism. Absence of discrimination between the Real and the unreal is Moha. Perversion is Moha. Infatuation is Moha. Those who are free from likes and dislikes even when they attain pleasant or unpleasant objects have triumphed over the,evil of attachment. Kartritva Abhimana or the idea I am the doer is Sanga. Likes and dislikes are the Doshas or the evils. Heat and cold? pleasure and pain? honour and dishonour? censure and praise? etc.? are the pairs of opposites. Only those who have destroyed ignorance and who have attained the knowledge of the Self reach the eternal goal.Adhyatmanityah Ever engaged in the contemplation of the nature of Brahman or the Supreme Being.Vinivrittakamah All the desires vanish in toto without leaving any trace or taint behind. They who have reached this stage become Yatis or Sannyasins. In the fire of wisdom all desires are burnt. As the birds fly away from a tree which has caught fire? so do desires go away from him.Tat That (the goal) described above."

"That supreme abode is selfillumined for Brahman is selfluminous. It existed before the sun? the moon and the fire came into existence during creation. It remains even after they dissolve into the Unmanifested during the dissolution of the world.This verse is taken from the Kathopanishad The sun does not shine there? nor do the moon and the stars? nor does this lightning shine and much less this fire. When It shines? everything shines after It? by Its light? all these shine (Chap.II?5.15). The same idea occurs in the Svetasvatara Upanishad (6.14) and the Mundaka Upanishad (II.2.10). The sun? the moon? etc.? derive their light from Para Brahman. Nothing else is needed for illuminating the Supreme Being because It is selfluminous.Dhama paramam Supreme abode or superexcellent seat or Para Brahman.Though the sun is endowed with the power of illumining all? it cannot illumine the Supreme Being.यत् धाम वैष्णवं पदं गत्वा प्राप्य न निवर्तन्ते यत् च सूर्यादिभिः न भासयते तत् धाम पदं परमं मम विष्णोः।That abode? to which having gone? none returns? and which the sun? moon? stars? lightning and fire do not illumine? is the highest abode of Vishnu.(Cf.VIII.21)"

"Now the Lord explains how the individual soul comes into being. The individual soul is a ray of the Lord. A ray of the Supreme Being enters Nature? draws to itself the five senses and the mind and becomes an embodied soul (Jiva) by assuming a body. Here is a description of how the subtle body or LingaSariria enters the gross body.Although the sun is reflected in water? it is not in any way tainted. When a crystal comes in,contact with a red cloth or red flower? it seems to be red but it is really not so. Even so the Supreme Beings is not in any way tainted by the actions of the individual soul.Ignorance is the limiting adjunct of the individual soul. On account of the limitation caused by this ignorance the soul experiences that it is the doer and the enjoyer. In essence the individual soul is identical with the Supreme Being or Brahman. When ignorance? the limiting adjunct or principle? is destroyed? the individual soul (Jiva) realises it identity with the Supreme Being (Brahman).Just as the ether in the pot becomes one with the universal ether when the limiting adjunct? the pot? is broken? so also the individual soul becomes one with Brahman when the limiting adjunct? ignorance? is annihilated. Just as there is no return of the potether after it has become one with the universal ether when the pot is destroyed? so also there is no return of the individual soul after the limiting adjunct (the Antahkarana? i.e.? mind and the other inner instruments) is destroyed. It becomes one with Brahman.Pratibimba (reflection) is only a portion of the Bimba (object). The reflected sun is only a portion of the real sun (the rays of the sun). When the water is removed the reflected sun goes back to the original sun? as it were. It does not return to the water again. Even so? when ignorance or the mind is annihilated? the Jiva (individual soul) which is a reflection of Brahman in ignorance is absorbed in the Bimba Brahman. It does not return to this world of birth and death.The individual soul is only an imaginary or fictitious portion of Brahman. It is not a real portion. For the Supreme Being is indivisible. It has no parts. If It has parts? It would be liable to destruction when the parts are disjointed or removed.The senses abide in Nature? in their respective seats such as ear? skin? tongue? eye and nose. A Sannyasi living in the caves of the Himalayas dreams that he is a married man and moves about hither and thither to get a job for his livelihood. Even so? the individual soul forgets its real divine nature? mistakes the impure? perishable body for the pure? immortal Self and imagines that it is the real actor and enjoyer by identifying itself with the body. It says? I am the Karta. I am the Bhokta. I am a soul bound by Samsara. I am happy. I am miserable. It becomes finite.In essence the Jiva is identical with Brahman. The difference is on account of delusion or imagination or superimposition. The illusion of difference is due to the limiting adjunct or principle (the mind) even as the illusion that the ether in the pot is different from the universal ether is caused by the limiting adjunct? viz.? the pot. Jivabrahmabhedabhranti (the delusion of the distinctior between the individual soul and the Supreme Being) is removed when the limiting adjunct (mind) is annihilated. In deep sleep the mind rests in a subtle state along with all the Samskaras (impressions) and Vasanas (tendencies) in its cause (primordial ignorance). Again it comes back from this state of ignorance when you return to the waking state. If the cause (ignorance) is destroyed by the knowledge of the Self? its effect (mind) is also annihilated.Just as the tortoise stretches out its head and feet which were in a state of Laya (absorption) in its body? so also the individual soul strecthces out its mind and senses which were in a state of absorption in primordial ignorance in deep sleep? to enjoy the sensual objects in the waking state.A ray of the Supreme Being enters Nature? draws to itself the five senses and the mind In this verse the formation of the astral body (LingaSarira or Sukshmasarira) is described.The Sruti declaresस एष इह प्रविष्टः आनखाग्रेभ्यः तत् सृष्ट्वा तदेवानुप्राविशत्।।That Supreme Being Itself? having created this aggregate of the body from the head to the toe? entered this body in the form of the Jiva.According to Vedanta there are nineteen principles? viz.? the five organs of knowledge? the five organs of action? the five vital airs (Prana? Apana? Vyana? Samana and Udana)? the mind? intellect? Chitta (the subconscious or the unconscious mind)? and egoism. We will have to conclude that the words the five senses and the mind point to the collection of the remaining thirteen principles also.Amsa This does not mean here a particle or portion which has been cut out. It is like the Amsar of the ether in the pot the ether is not cut out but still remains the whole ether. (Cf.XIV.3)"

"Here is a description of how the subtle body leaves the gross body.When the Jiva? the Lord of the aggregate of the body and the rest takes up this body he brings in with him the mind and the senses when he leavs the body at its dissolution he takes with him the senses and the mind? just as the wind carries with it the fragrance from the flowers. Wherever he goes and whatever form he assumes he again operates through these senses and the mind.Lord Jiva? the Lord of the aggregate of the body and the rest.The Self appears to be an agent or an enjoyer only when he possesses or assumes a body."

"Here is a description of how the subtle body remaining in the gross body enjoys the objects of the senses.The individual soul uses the mind along with each sense separately and enjoys or experiences the objects of the senses such as sound? touch? colour (form)? taste and smell.It sits on the marvellous car of its mind? passes through the gateway of the ear in the twinkling of an eye and enjoys the various kinds of music of this world. It holds the reins of the nerves of sensation? enters the domain of touch through the portal of the skin and enjoys the diverse kinds of soft objects. It roams about in the hills of beautiful forms and enjoys them through the windows of his eyes. It enters the cave of taste by the avenue of the tongue and enjoyes dainties? palatable dishes and refreshing beverages. It enters the forest of scents through the door of the nose and enjoys them to its hearts content.It makes its abode in the ears? the eyes? the skin? the tongue and the nose? as also in the mind and enjoys the objects of the senses. It gains experiences of the outer world through the mind?,intellect? subconscious mind? egoism? the ten senses and the five vital airs.Ghranameva cha The word cha (and) indicates that we shall have to include the five organs of action? and also the fourfold inner instrument (mind? intellect? subconscious mind and egoism). In the Katha Upanishad it is said आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।।The Self? the senses and the mind united? the wise call the enjoyer."

"Though the Self is nearest and comes most easily within their field of vision or consciousness? the ignorant and the deluded are not able to behold Him? because they are swayed by the alities of Nature their minds constantly run towards the sensual objects and are saturated with passion they identify the Self with the body their vision is engrossed in external forms. But those who are endowed with the inner eye of intuition do behold Him.Yama said to Nachiketas The selfexistent Brahma created the senses with outgoing tendencies therefore man beholds the external universe and not the internal Self. He aded But some wise men with their senses turned away from the objects? desirous of immortality? turn their gaze inwards and behold the Self within (seated in their heart). (Katha Upanishad IV.1)Those who possess the inner eye of knowledge behold that the Self is entirely distinct from the body. They realise the Selfs separate existence from the body and know that the body moves and acts on account of Its presence therein? just as the iron moves and acts in the presence of the magnet."

"The description of the evolution of the individual soul is now complete.The Yogins who strive with an iron determination? fiery resolve? faith? earnestness and wellbalanced mind? see Him established in their hearts. They behold Him dwelling in their own mind or intellect. They recognise Him -- This I am. But those who are of full intellect and without proper discipline of the mind and the senses? who have not been purified by austerity? selfless service and charity? who have not subdued their senses? who have not practised regular meditation? who have not given up their evil ways? who have not eradicated lust? pride? egoism? anger? greed and hypocrisy? who have not developed true discrimination between the Real and the unreal? however hard they may struggle to know Him by means of the study of the sacred scriptures? do not behold Him. They are not able to attain Selfrealisation. Mere study of scriptues alone cannot help one who has an impure mind to attain Selfrealisation. The aspirant should have a calm and pure mind. He should practise constant? protracted and profound meditation on the Self. Only then will he realise? recognise and behold the Self abiding in his own heart.That Goal (the Supreme Being) which the fire? stars? lightning? sun and moon do not illumine? having reached which the aspirants do not return to this Samsara or the world of birth and death? of which the individual souls are only imaginary parts appearing so on account of the limiting adjunct (ignorance)? just as the ether in the pot appears to be limited though it is one with the,universal ether -- is the essence of all worldly experiences.Just as the ether in the pot becomes identical with the universal ether when the limiting adjunct (pot) is broken? so also the individual soul becomes identical with the Supreme Being when the limiting adjunct (ignorance) is destroyed through the knowledge of the Self or Selfrealisation born of meditation on the right significance of the great sentences of the Upanishads? viz.? TatTvamAsi (That thou art) or AhamBrahmaAsmi (I am the Supreme Being). Then he realises that Brahman is the essence of all and tht He is the basis of all experiences.In order to make Arjuna understand this? the Lord gives a brief summary of His manifestations in the following four verses. A description is given here of the allpervasiveness of the Self."

"The immanence of the Lord as the allilluminating light of consciousness is described in this verse.I am the cause and the source of the light by which the sun illumines the world? as also the reflected light of the sun in the moon and that of fire.Tejah Light The light of consciousness.If that is so? an objector says The light of consciousness exists alike in all moving and unmoving objects. Then why has the Lord mentioned this special alification of light as residing in the sun? moon and fire Please explain. We say The higher manifestation of the light of consciousness in the sun? etc.? is due to a large concentration of Sattva in them. Sattva is very brilliant and luminous in them. That is the reason why there is this special alification.Here is an illustration. The face of a man is not at all reflected on a wall? piece of wood or a block of stone? but the same face is reflected beautifully in a very clean mirror. The degree of clearness of the reflection in the mirror is acording to the degree of transparency of the mirror. The more the transparency of the mirror? the better the reflection of the face the less the transparency? the worse the reflection. Even so Gods light shines in the sun and also in the pure heart of a devotee."

"The immanence of the Lord as the allsustaining life is described in this verse.Ojas The energy of the Lord (Isvara). The vast heaven and earth are firmly held by this energy. It permeates the earth to support the world. This energy is destitute of passion and attachment. As the vast earth is supported by the energy of the Lord? it does not fall? it is not broken down to pieces and it does not sink into the nether worlds.The Lord penetrates the earth and supports all movable and immovable objects by His energy.Rasatmakah somah The watery moon The moon is regarded as the repository of all savours or,fluids (Rasas). I? becoming the watery moon? nourish all herbs and plants such as rice? wheat? etc.? by infusing sap into them? and make them savoury. I feed the vegetable kingdom with My vital juice (Ojas) which pervades the soil and generates sweet juice or sap in herbs? plants and trees. The watery or savoury moon nourishes all herbs and plants by infusing sap or savours into them.Moreover --"

"The immanence of the Lord as the gastric fire in all living beings is described in this verse.Vaisvanara The fire that abides in the stomach. This fire is fanned by the bellows of the incoming and the outgoing breaths continuously and large antities of food are digested. Inside the wonderful laboratory of the stomach I digest the food by taking the form of this gastric fire.Four kinds of food (1) Food which has to be eaten by mastication (Bhakshyam). (2) That which has to be sucked in (Bhojyam). (3) That which has to be licked (Lehyam). (4) That which has to be devoured or swallowed (Choshyam). Another classification is as follows (1) Rice is PrithiviAnnam (solid food) for human beings. (2) Water is Apyannam (watery food) for birds like the Chataka. (3) Fire is Tejasannam (hot food) for certain creatures. (4) Air is Vayvannam (air as food) for serpents.अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषः येनेदमन्नं पच्यते।।This fire which is within man and by which the food is digested is Vaisvanara. (Brihadaranyaka Upanishad 5.9.1)He who thinks or meditates and feels that the Vaisvanara fire is the eater? that the food eaten by the fire is the Soma (moon) and that the two together form AgniSoma is not contaminated by the impurities in the food. He who meditates before he takes his food that the whole world which is in the form of eater and eaten is made up of Agni and Soma? is not tainted by the evil arising from eating bad food.Repeat this verse daily before you take your food. You will be free from all taints of impurity in food."

"I am seated in the hearts of all sentient beings as their innermost Self. Therefore from Me? the Self of all beings? are memory? knowledge and their loss. Righteous persons have knowledge and memory as a result of virtuous deeds. Sinful persons have loss of memory and knowledge as a result of vicious deeds. Virtue promotes peace and hence intellectual powers.Apohanam Loss (destruction or absence) of memory and knowledge? as also of the reasoning faculty. The loss of memory and knowledge is due to lust? anger? grief and delusion.Smriti Memory. It is a special modification of the mind (Antahkarana Vritti) born of the Samskaras that causes the revival of the past experiences or enjoyments of sensual objects of this life in a worldy man who has not practised Yoga. A Yogi gets revival of experiences of his past lives and transcendental knowledge that is beyond time? space and causation and visible nature.I am the central topic of the Vedas. To understand the Vedas is to Know Me. I? the Supreme Being? am to be known in all the Vedas. It is I Who know the Vedic teaching or the meaning of the Vedas. I cause the teaching of the Vedanta to be handed down in regular succession. I am the author of what is beyond the Vedas? viz.? the Upanishads that constitute the Vedanta? that deal with the transcendental Supreme Being beyond all names and forms and devoid of all alities.A brief description of the glories of the Lord Narayana as manifested through special vehicles has been given in the above four verses. From the next verse a description of the form of Purushottama Who is free from any limiting adjunct is given. (Cf.X.20)"

"Now the Lord describes the three aspects of the divine existence. One is the individual soul called the perishable? the second is the imperishable or the Maya Sakti of the Lord and the third is the Purushottama or the Supreme Being.The perishable comprises the whole world of changing forms. From Brahma down to the tiny blade of grass? all movable and immovable objects? all that can be thought of by the mind? all that is made up of the five elements? all that is changing? all that has names and forms? all that appears to the naked eye and what is described as the body and the modifications of the field? in the thirteenth chapter? are Kshara or the perishable. Kshara is the changing one. It is the everchanging form of matter which is inert or insentient. Akshara is the changeless.In Samsara there are two categories arranged in two separate groups of beings? called Purushas? as they are the limiting adjuncts of the Purusha. Maya Sakti? the illusory power of the Lord? is the seed from which the perishable being takes its birth. It is the seat of all the latent impressions of desires? actions? etc.? of various perishable creatures. Maya Sakti is the Akshara Purusha. The unmanifest condition is generally described as deep ignorance or sleep for there is neither consciousness nor unconsciousness. It is only a potential state. It is the condition in which all forms of life with its accompanying limitations lie latent? just as the tree lies latent in the seed of the fruit. In this state matter and energy are one. In this state sound? matter and energy exist in an undifferentiated state. In this state the Gunas exist in a state of eilibrium.The imperishable is known as the Kutastha? i.e.? that which remains immovable like a heap. That which is at the root (Kuta) of all these beings is the Kutastha. Or? Kuta also means illusion? and Kutastha means that which manifests itself in diverse forms of illusion. That which conceals the Truth and shows the false thing and deceives the worldyminded people is Maya or Kuta. That which is of the form of the AvaranaVikshepa Sakti (veiling and vacillating power) is Kutastha. As this Maya Sakti cannot be destroyed except by the knowledge of the Self? it is said to be endless. That is the reason why this is called Akshara. That seed of Samsara has no end. Therefore? it is said to be imperishable in the sense that it is not destroyed in the absence of knowledge of the Self. But the seed is scorched or destroyed in toto when one gets the knowledge of Brahman. The,illusion vanishes and everything is realised as the one Cosmic Consciousness. Only the illusory perception of matter is destroyed.Purushottama or the highest Purusha is distinct from these two -- the perishable and the imperishable. He is not affected by the evils of the two vehicles or limiting adjuncts of the perishable and the imperishable. He is eternal? pure? intelligent and free by nature."

"Purushottama is beyond the universe though He pervades the three worlds. Therefore He is called the Supreme Being by the Vedas and men of this world. He pervades the three worlds and upholds them yet? He is not tainted by the world. He is above the world or worldliness.Just as the waking state is different from the dram or the deep sleep states? just as the orb of the sun is different from his rays or the mirage they casue? so also is the highest Purusha different from the perishable and the imperishable Purushas.The highest Purusha is the haven of peace. In Him all take their refuge and eternal rest. He is incomparable for He is selfcontained there is nothing like Him. He can only be compared to Himself. The imperishable Being (Akshara Brahman) Who is beyond the world and the Avyaktam (the Unmanifested) are essentially the same as the Purushottama Who transcends both the Kshara and the Akshara.The Purushottama is ite distinct from the two -- Kshara and Akshara. He is the Supreme Being. The physical body? the astral body and the causal body are also termed the Self. But these are secondary selves. Paramatma or the Supreme Self is the primary Self. Purushottama or Paramatma is the supreme or the highest when compared with the other secondary selves created by ignorance. He is the innermost consciousness of all beings. He is the support of everything. He is the Niyanta? the Inner Ruler. He is independent. Therefore He is known as the Supreme Self in the Vedanta.Anyah Another? ite distinct from the two.Lokatrayam The three worlds Bhuh (the earth)? Bhuvah (the midregion) and Svah (heaven) are the three worlds.Purushottama is further described as follows He is the imperishable and omniscient Lord Narayana Who permeates the three worlds by His vital energy and sustains them by His mere existence in them.Avyaya Imperishable? that which is free from the modifications such as birth? death? etc. Just as the king who rules his subjects and controls them is distinct from them? so also the Supreme Being Who is the ruler of the perishable and the imperishable is distinct from them. (Cf.VIII.20)"

"Purushottama is a wellknown name of the Lord. The name is ite appropriate as He is the supreme Purusha.Kshara The perishable -- the tree of Samsara.Akshara The imperishable -- the seed of the tree of Samsara.Because I excel the perishable (the tree of illusory Samsara) and am more excellent also than the imperishable (the seed of the tree of the illusory Samsara) and because I am thus superior to the perishable and the imperishable? I am proclaimed in the world and in the Vedas as the highest Purusha. Devotees know Me as such. Poets also describe Me as such.I am beyond all limitations. There is no trace of dualism in Me. Therefore? I am called by all and by the scriptures the highest Purusha."

"The glory of the knowledge of the Self is described in this verse.Asammudhah Undeluded? free from delusion. The undeluded does not identify himself with the physical body. He never looks upon the physical body? the lifeforce? senses? mind? intellect and the causal body as the Self or as belonging to himself? because he is resting in his own essential nature as ExistenceKnowledgeBliss Absolute and because he identifies himself with Brahman or the Supreme Being.That aspirant who knows that Sri Krishna is not a human being and that He is the highest Purusha or the Supreme Being is undeluded. Such an aspirant or devotee alone worships Him with his whole being. He is the Sarvavit or Sarvajna? allknower. He knows and realises that Lord Krishna? the supreme Lord? is the Inner Self of all beings. He beholds the One in the many? and the many in the One. For him there is neither high nor low? neither pleasure nor pain? neither virtue nor vice? neither good nor evil? neither likes nor dislikes.Me The Lord as specified above.Sarvavit One who knows everything in detail.Knows that I am He.Sarvabhavena With all his heart? with his whole being? wholeheartedly with his whole thought devoted exclusively to the Self of all with his whole mind centred on the Supreme Self alone."

"Guhyatamam Most profound secret.Buddhiman means here a knower of the Self or Atmart.The knowledge of the Self which gives emancipation from the round of birth and death? and freedom from the bonds of Karma is eulogised in this verse. If this most profound teaching is rightly understood? known or realised? it makes a man wise and gives him illumination. After this there is nothing left for him to know or strive for. He has reached the goal of life or the aim of human existence. He has arrived at the end of his journey. His endeavour for Selfrealisation is over. He has attained perfection. He has complete knowledge of the Supreme Being. He gets Brahma Jnana. He moves in the consciousness of the Divine. He beholds the Self everywhere. He lives in Brahman. He regards all activities as His divine play.When one realises Brahman? he has discharged all the duties of life. He is liberated from the bonds of Karma. He becomes a Jivanmukta or illumined sage who has transcended the bodyconsciousness? the three alities of Nature? the three states of consciousness (wakeful state? dream and deep sleep)? the pairs of opposites and the cycle of birth and death. He knows fully well that rirth has been destroyed? that what has to be done has been accomplished? that lifes highest goal has been reached and that he has nothing more to do or to learn. He has understood the profound mystery of life -- the riddle of this universe. He is a Sarvavit or allknower.The whole of the Gita is called science? yet the fifteenth discourse alone is here declared as the science for the sake of eulogising it. The fifteenth discourse contains the intessence of the Gita? the Upanishads and the Vedas. This is the butter churned from the milk of the Vedas. It has been said that? He who knows the peepul tree knows the Veda (XV.1). The Lord has also said? It is I Who am to be known by all the Vedas (XV.15). Only when a man knows this science as taught above does he become wise -- but not otherwise. Whatever duty a Brahmana of the highest birth has to do? all that has been doen when one attains the knowledge of the Self. All actions in their entirety culminate in knowledge (IV.33). This is the fulfilment of the birth? particularly of a Brahmana because the twicorn accomplishes all his duties only by attaining to this? but not otherwise? says Manu Smriti.As you have heard from Me this truth about the Supreme Being? you are a happy man and you have done all your duties you have attained Selfrealistion.By using the words Anagha and Bharata? Lord Krishna hints that even when an ordinary man who knows this fifteenth discourse can attain knowledge of the Self and become a Kritakritya? then what to say of Arjuna who was sinless and who was born in a noble family with divine attributes The Lord? by using the word Anagha? also indicates that the Guru who is a knower of Brahman should instruct the most profound secret (the science of the Self) only to alified persons who are free from impurities of the heart or tossing of the mind? who are calm and endowed with the four means of salvation. The man of impure mind will not be able to grasp the truth. The sinful man with his perverted intellect will distort the truth and thus pave the way for the destruction of himself and his followers.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fifteenth discourse entitledThe Yoga of the Supreme Spirit. ,,"