CHAPTER 15 Panchdasho Adhyaya -The Omnipotent Supreme Being
The Supreme Truth of the eternal, omnipresent, omnipotent, the creator , the originator , the sustainer, the most benevolent , the know all, the protector and the regulator of all living beings and the not living beings have been described by the lord to his favorite disciple in greater details in this chapter. The human curiosity and the enquiry to know the know all have been dealt by the lord by explaining to Arjuna the benevolence, the qualities, the characteristics, of the Lord the supreme being. The chapter explains the secret of his being known as the supreme human being (purushotam), even though every living being is aware that his incarnation in the human form is but there is for a reason because he is eternal, the formless and ever flowing power that sustains this universe and the universe beyond. The lord begins by explaining to Arjuna about the creator, the creation and about the sustainer. Begins lord Krishna, by saying,
Udharavmoomadh shaakham ashavatham praahur vyayam
Chhandaansi yasya parnaani yasatam Veda sa vedvit (1)
“The universe it is said is like an eternal peepul tree having its origin (or roots) in the Supreme Being and its branches below in the space. The leaves of this tree are the Vedic hymns. Any person who has been enlightened about this tree has the enlightenment about the Vedas”.
Adhshchodharamam prasartaasatasay Shaakhaa guna pravardhaa vishya pravaalaa
Adhashch mulaanyanu sant taani karmaanu bandheeni manushya loke (2)
“The branches of this eternal tree which have been nourished by the energy of the three gunas of the material nature are spread all over the space. The roots of this tree are the sensual pleasure, the desires , the attachments, and the vain ego which stretch below in the mortal world of the humans resulting into the bondage to the karmas”.
Na roopam asayeh tatho palabhayate Naanto na chadirna ch sampratishtha
Ashwatathmenam suvi roodh moolam sangada shastrain dradhen chhitwaa (3)
Tatta padam tatparimaargitavayam yasmingtaa na nivartante bhuya
Tamaiv chaadhayam purusham prapadhayae yata pravarti prasartaa puraani (4)
“Such a kind of eternal tree as has been described is not perceptible on this earth in the knowledge era. Because this tree is eternal, it does not have a beginning, and no end, nor does it exist here in good condition. That is why one should after having cut the firm roots of the attachments, of the desires, and of the sensuality of this tree by the solid axe of Self-enlightenment and detachment, seek the Supreme Truth. Having attained which the enlightened person does not come back to the mortal world again. Such an enlightened person should always reflect that, “I am in the protection of the original person, the creator of the entire universe”. One should thus worship the Supreme Truth with complete devotion and determination”.
Nirmaan mohaa jitsangdadoshaa adhyaatam nitya vinivrat kaamaa
Dwandwaivirmuktaa sukh dukha sangaiyai garchaantaya moodhaa padam vayayam tatta (5)
“those who have been freed from the vain pride and delusion, and those who have been able to conquer the evil of attachment, and those who have complete faith in the Supreme Truth and whose all sensual desires and lust have been destroyed completely, those persons who are completely free from the duel of the pleasures and the pains, such enlightened ones attain the Supreme Truth”.
Na tabhdaasayate suryo na shashaadko na pavaka
Yadagatvaa na nivartante tadadhaam paramam mama (6)
“Enlightened persons after having attained such Supreme Truth do not take birth in the mortal world again. This is such a supreme Truth which is not illuminated by the Sun, nor does it get lighted by the moon , nor by the fire, such a Supreme Truth is my abode”.
Humans undertake various kind of activity to enjoy the pleasure of the mortal world, which in their opinion are taken as the heavenly pleasures of this earth. They get entrapped into the desires of the senses, of greed and the physical lust. They undergo various pains and eventually if they have attained the earthly pleasure these remain but temporary and temporal in nature because the duration of the human life itself is very short and is subjected to termination. Such people who are able to completely destroy their lust and who have been able to master the equanimity and express no pain on the loss of the temporary luxuries nor do they exhibit any kind of exhilaration on the achievement of the worldly possessions, are said to have overcome their ignorance and have attained enlightenment . Such people who have been enlightened about the Supreme Truth get integrated with the lord Krishna. They are not subjected to the vicious cycle of the mortal world again and they remain ever into the supreme bliss, which is a real celestial harmony.
Mamai vaansho jeevaloke jeeva bhoota sanaatana
Mana shashthani indirayaani prakarti sthaani karashati (7)
“The living soul in the body is an integral part of me only. It is the soul only who attracts the human mind and the other five sense pleasure of the hearing, touch, smell, sight, and the taste”.
Shareeram yadvaa apnoti yachchaapyutkraamt ishwar
Graheetavaitaani sanyaati vaayur gandhaani vashyaat (8)
“Just as the wind can carry the smell from the place of the smell, the same way the lord of the human body the soul takes away with itself the six sensory faculties while leaving its abode in a particular body that it gives up. It reestablishes the six sensory faculties in its new abode that it acquires in the new birth”.
Kshetram chakshu saparashanam ch rasanam ghraanmaiv ch
Adhishthaay manashchaayam vishyaanupsevate (9)
“This living soul enjoys sense pleasures by making use of the six sensory faculties of hearing, touch, sight, taste, smell, and mind. This means the living entity, sustains its life with the help of these six senses”.
Utkraamantam stitham vaapi bhujjhaanam vaa gunaanvitam
Vimoodhaa naanu pashyanti pashyanti gyaan chakshu (10)
“The ignorant cannot perceive the soul either leaving the body or while entering the body or enjoying the sense pleasure while lining within the human body. Only the enlightened persons can perceive the living soul”.
Yatanto yoginshch chainam pashayantayaatamanaya vastitham
Yatanto apay krataa aatmano nainam pashyantaaya chetasa (11
“Only the ascetics striving for the attainment of the Supreme Truth can perceive the living soul dwelling in their inner psyche. But those unenlightened who have not been able to purify their inner psyche cannot recognize the living soul, however hard they may try”.
Yadaadityagatam tejo jagadbhaasayate akhilam
Yachchandramasi yachchaagno tatejo vidhdhi maamkam (12)
“ you should know that the light and energy that emanates from the sun and illumines the world and the illumination that exists in the moon and the fire , all emanate from me only”.
Gaamaavishya ch bhootaani dhaaryaamayaham ojsaa
Pushnaami chaushadhi sarvaa somo bhootvaa rasaatamak (13)
“ I enter the earth incarnate all physical beings by my celestial powers and as acting as a moon full of nectar I provide the ingredient potency to all kinds of plants “.
Aham vaishvaanro bhootvaa praaninaam deham aashrita
Praanaapaan samaayukta pachaamanayam chatur vidham (14)
“ I am the life providing force ( the breathing process )into the bodies of all living beings and I consume the four kinds of food as a fire of digestion”.
The lord means thereby that he is the continuous and consistent breathing activity in the human physique and he is the oxygen that gets mixed up with the food that humans consume. The lord by getting mixed up with the oxygen consumes the food, converts this into energy and become the life force within the human body.
Sarvasaya chaaham hradi sannivishto matta samaratir gyaanmpohanam ch
Vaidaishch sarvairahamaiva vedhyo vedaant kradwedwidev chaaham (15)
“Like a know all I am situated into the hearts and the inner psyche of all human beings. I contain memory, knowledge, and the resolution of all queries. I am worthy of being explored by the study of the vedas. I am the creator of the Vedanta. I am also the student of the vedas”.
Dwaavimo purushau loke ksharshchaakshar aiv cha
Kshar sarvaani bhootaani kootastho akshar uchchayate (16)
“There are two kinds of living entities in the universe, the eternal beings and the temporal beings. All the created beings are subject to destruction and are temporal and the spirit is eternal and indestructible”.
Uttama purusha satavanya paramaatame utayadaaharat
Yo loktraymaa vishaya bibhatarayvayaya ishwara (17)
“But the Supreme Truth is someone else who is beyond these two beings. The Supreme Truth pervades sustains the entire all the temporal and the eternal and hence has been called as the Absolute Being, the Omnipotent, and the supreme Soul”.
Yasmaat aksharam ateeto aham akshaardapi chottam
Ato asmi loke vede ch prathita purushotam (18)
“As I the Supreme Truth am the ancient and beyond as compared to both the temporal and the eternal, hence I am known in this universe and in the holy books (scriptures) as the Supreme Truth”.
Yo maamevam sammodho jaanaati purushotamam
Sa sarva vidbhajati maam sarva bhaaven bharat (19)
“ Arjuna! The enlightened person who knows me as the Supreme Truth by spirit, he whole heartedly worships me “.
Iti guhayatamam shaastramid muktam mayaanagh
Etad buddhvaa buddhimaanasyatkrat kratashch bharat (20)
“ oh sinless Arjuna ! I have thus enlightened you about the most secretive confidential transcendental science of the Supreme Truth .enlightenment of this celestial and transcendental truth makes a man enlightened and humbly obliged to fulfill his duties”.