Gita Saar, Chapter – 15

Gita Saar, Chapter – 15

Gita Saar, Chapter – 15

(Aadishri Arun)

Gita-Saar-Chapt- 15

 

After explaining in chapter 13 and chapter 14, the concept of the Kshetra and Kshetrajana and also the mechanism of the modes of action, through which the individual soul experiences creation, in chapter 15  Lord Krishna gives the complete logical structure of the nature of creation and he talks further about the nature of the  supreme self.

After explaining in chapter 13 and chapter 14, the concept of the Kshetra and Kshetrajana and also the mechanism of the modes of action, through which the individual soul experiences creation, in chapter 15  Lord Krishna gives the complete logical structure of the nature of creation and he talks further about the nature of the  supreme self.

Lord Krishna likens creation to a tree.

Just as the tree has roots, leaves and branches  similarly the structure of creation has its roots firmly nourished in the soil of the supreme Brahman The supporting branches of this tree can be likened to Brahma (the creator of the physical world) and the leaves can be likened to the Vedas, which are considered to be the constitution (rules) of creation.

Creation can also be described in another way-It is a tree-like entity whose leaves are the sense organs through which creation is experienced via the three modes of action, and this tree spreads its foliage both up and down into the various levels of creation with the roots  feeding these sensory experiences to the soul, which is the eternal Brahma.

These two descriptions of the the tree help explain how creation is linked to the Paraatma through the logic(Vedas) of creation and it also explains  how the individual soul experiences creation through the mechanism of the senses through the modes of action (Gunaas).

After describing the tree of creation in these two manners, Lord Krishna hastens to add that this tree structure of creation is not worth dwelling over since there is nothing fundamentally important about it since this structure of creation is constantly in flux-ever-changing like a kaleidoscope.

Lord Krishna points out that since creation is forever in flux, it is of not much use to try to understand the nature of reality by studying creation as many people try to do.

Lord Krishna says that it is actually better to ignore creation and instead focus on the only Truth-The supreme Brahma since it is the source of all creation. If one understands the supreme Brahma, one understands all aspects of creation as well.

Lord Krishna then discusses how can we successfully carry out the study of the eternal Brahma.

He says that we must first inculcate the spirit of open mindedness and egolessness in us. We must be dispassionate and not be swayed by the constant pleasure/ pain that we experience in this Sansaar through our body senses.  The sensory organs of the body will constantly give us input since they are inexorably linked to Sansaar and there is no mechanism to switch them off. But if we have to truly study the Creator, we must learn to ignore our sensory perceptions because they will always lead us outward.

Thus our attention must shift in a non egoistic and open-minded manner to studying the Creator who sits inside our very self rather than be enamored of all the outside drama that creation provides us through our senses.

Lord Krishna then explains the eternal Brahma that resides in us more elaborately. He says that Our soul is but a waft of the eternal spirit and that draws around itself the mind and the senses-which in themselves reside in the abode of Prakriti.

This supreme self takes form, gathers the mind and the senses around it and takes a body for a period of time, to gain certain experiences. After that experience is gained, the supreme self leaves that particular body, taking the mind and senses along with it and it then enters another Kshetra-body field for yet another experience. This carries on as long as the Kshetrajana is interested in gaining different experiences. But once a particular soul has its fill of worldly experiences, it wants to go back to its true nature. Such a soul then takes on those bodies (Kshetras) that help it go back to god-head.

Ignorant people are unaware of this mechanism of creation-that it is this supreme self that enjoys the experiences through the medium of the body and through the three Gunaas and they think of the body and the experiences as real. Such people remain enamoured and attracted to Sansaar.

On the the other hand, those who strive to learn the real absolute truth(go back home), realize that focusing on the eternal Brahma is the only way forward and they learn to purify and sensitize their perceptions so that they can actually distinguish the creator from creation within their own bodies. i.e. they are able to see the viewer(Kshetrajana) as separate from the Kshetra-the body field.

Lord Krishna then goes on to describe the nature of the eternal Brahma. He says that the eternal Brahma is the sustainer of all things. It is the light that gives the sun and stars their power to illuminate. It is the supreme self that nourishes and supports all of creation. It is the fire that gives fire its energy and it is the prana that flows through all creation in various forms that digests and assimilates all kinds of food. The supreme Brahma is the very basis of everything that exists.

Lord Krishna says further that it is He, the supreme Brahma, who sits within the  hearts of all beings and it is he who provides the basis of all rational, conscious and intelligent facilities of all beings.

And that, it is He-the eternal Brahma, that speaks through Krishna, who is alone worth knowing through the study of the Vedaas and further that He alone is the entirety of Vedas and further that He is the only one who knows the Vedas completely.

Lord Krishna then goes on to say that the even Purush and Prakriti-the first Creation rest in the eternal Brahma but the eternal Brahma is beyond them as well.

And since the eternal Brahma is beyond the Purush, He is also known as Purushottama-the first Purush or the ultimate Purush.

Chapter 15 ends with God saying that once any individual soul realizes who the supreme being really is, such a person can worship and adore nothing else since everything else fades in comparison. After all if the original is available then why would the wise person pay attention to imitations?

When a person reaches this stage of understanding, that person’s journey is complete and his mission of life over. Such a person’s consciousness expands to encompass the entirety of Brahma and such a person  becomes indistinguishable from the eternal Brahma itself.