Gita Overview Mumbai 15.15-20 Trishloki Gita refutes Mayavada unambiguously

Transcript

This is an AI-generated transcript and may contain some errors.
So we continue with the 15th chapter. We had discussed the 15.14. So we started 15.15. of Jnana Chakshu. Krishna tells how he not only cares for the material life but also for the spiritual life of his devotees.
Not just devotees, all living entities, especially devotees because they are receptive. So the 15th chapter over here was first, it describes the upside-down tree and how we can become liberated from it by devotional service, by submitting to Krishna and attaining Krishna’s abode. If we don’t do that, then we stay on the cycle of birth and death.
And we will discuss from 7 to 11. And why people don’t understand that they are suffering in the cycle of birth and death? Because they don’t have Jnana Chakshu. How can people who are interested in material enjoyment develop the Jnana Chakshu? By seeing how even their material enjoyment and the arrangements for material enjoyment require a higher arrangement, require the arrangement of God.
So we discussed, verse 12 talks about the cosmological arrangement, 13 about the terrestrial arrangement, 14 talks about the physiological arrangement. So that was the light of the sun and the moon, then the way our planet stays stable and food grows on this planet and then the way we are able to digest the food. So it’s closer and closer Krishna is bringing us.
First of all, the whole universe is dependent on me. And apart from that universe, on this planet we live, that is also dependent on me. And within this planet there are things that we eat, even that is dependent on us.
And then after we eat, we have to live in a body and we have to provide energy to the body. Even that energy for the body comes by my arrangement. So in this way Krishna is bringing the understanding of how he takes care of us, even materially, more and more intimate to us.
And then he will describe that, somebody may say that you say that God takes care of people everywhere, we can see God’s love because he takes care of everyone. But ultimately there is suffering, there is disease, there is destruction, there is death in this world. So God doesn’t stop that.
So how do you say that God takes care? So then actually God’s ultimate care is not that he just provides for us materially, but he helps us to come out of this material world and return back to him. So you remember in the Isha Upanishad we discussed about these two contradictory aspects which create a deadlock between atheists and theists. The theists say that there is so much that God has provided in the world and because of that they argue that how can you say that there is no God when God has provided so much.
And so to a large extent the evidence for design and arrangement is undeniable in this world. So resolving the theist-atheist deadlock. So theists say there is so much God has provided and atheists say there is so much, okay I’ll put it this way, there is so much right in this world.
Right in the sense that we can discuss how the balance between carbon dioxide and oxygen or the balance between the various forces that are required to sustain life in this world. And that is the atheists will argue that there is so much wrong in this world. So both sides have strong arguments in their side.
The evidence for both is undeniable. There is so much right. If our bodily organisation had not been proper, all your organs not having been to live.
If the earth had not been tilted at just 23 and a half degrees, again life would not have been possible. So even from the perspective of material science, which begins from an atheistic perspective, still even if we assume the universe came from a big bank, still the way the universe has emerged now, it requires a remarkable set of coincidences that are not possible by chance. So even from the materialistic paradigm, we can see that there is so much right in this world.
But at the same time, we can’t deny that there is so much wrong in the world. There is so much suffering, there are earthquakes and volcanoes and there are cancers and there are so many diseases. So how do we reconcile these two? Now the problem is both are seeing the right and the wrong at the material level.
And at the material level, there is always one worse. At the material level for everything that we, every good that we can find, we can always find something that is bad. And that is why the real resolution of this deadlock is by understanding that the material world is not meant for a material purpose, but for a spiritual purpose.
So this means, it’s like we can take any object and we can fault its design if we don’t understand its purpose. If I decide that I will use a cell phone for typing my next book, you know, what will happen? Somebody has a point of view, cell phone is so good. You can call anybody and you can hear their voice and you can even put on a speaker and you can use a earphone and you can do this.
But a person who is using the cell phone, he will say, oh, there is so much good about the cell phone. And I may say, it’s a stupid cell phone. How do you expect me to type? The space is so small over there.
How can I type? It’s a messy design. So, you know, what is wrong with my argument? My argument is wrong because I am divorcing the design from the purpose. And once the design is divorced from the purpose, every design can be evaluated.
So, actually, it is divorce the design from the purpose. They evaluate the design from a material perspective. And the word is not meant for a written purpose.
So a cell phone is meant for audio communication. Occasionally, you can do some sort of typing for SMS also. But primary purpose is communication.
Through talking and hearing. So from that perspective, a cell phone is very good. Similarly, this world is primarily meant as a transitional place for us to redirect ourselves from the material world to the spiritual world, from matter to spirit, to redirect our love from worldly things to Krishna.
And for that purpose, this world is perfect. But and while doing that, we also are Anandamaya. So there is some little enjoyment also in this world.
It’s a cell phone, I can do a little bit typing of SMS also. But if I use a cell phone for typing a book, I’m doing it for a wrong purpose. Similarly, if I use this world or seek in this world primary enjoyment at the material level, then because that is not the purpose, I will become frustrated.
I can’t deny that. So now, what does the Bhagavad Gita tell us? Krishna is present in the heart. And he also sees the sufferings that people talk about.
Even if a person is getting drowned in a tsunami, at that time, Krishna is there in the heart of that person who is getting drowned also. And Krishna is guiding that person. Krishna doesn’t abandon that person at any time.
But the purpose of this world is to take us beyond this world. And if we stay at the material level, we cannot really arrive at a decisive conclusion that this design of the world is perfect. Because the material level itself is filled with duality, and it is not a perfect place for enjoyment in this world.
So always, any argument for design has to be linked with purpose. Without that, any design can be pointless. So, Krishna is present in our heart to tell us what is the purpose of life.
So, Krishna says, sarvasya chaham hrdi sannivishtho. Sarvasya, it’s a very all-encompassing word. Now, Krishna doesn’t say that I stay in the heart of only my devotees.
Every single living entity’s heart I stay. That is how all-encompassing Krishna loves. Hrdi sannivishtho, sannivishtho is very close.
Krishna stays closer to us than the closest person. You know, when you are a person with love and you embrace that person, that person can never be as close to us as Krishna. Sannivishtho, right next to us.
And what do I do from there? Sarvasya chaham hrdi sannivishtho, mattaha sruti jnanam pohanam ca. So, what is this whole concept of how Krishna acts in the heart? Now, these three are very significant points. So, jnana he gives externally through guru sadhu shastra and based on our desire.
So, what is this jnana? This jnana is that don’t try to enjoy this, try to serve me. Then if we desire to apply that jnana, then Krishna gives smriti. If we desire to defy that jnana, then Krishna gives apohana.
That means, depending on our desire, Krishna reciprocates. So, Krishna is very dynamic in his presence in the heart. So, depending on what we choose when we hear from guru sadhu shastra, this makes a lot of sense.
But after we hear this, then it is for us to decide, do I want to really apply it or do I still want to go on with my illusions? That is a choice which we always have. And if we choose to go on with our illusion, then Krishna gives apohana. I’ll let you forget.
So, we see this not just when Krishna is present in the heart, even when Krishna appears. Look at the contrasting examples of Dhru Maharaj and Pururava. Both came to the Supreme Lord for gaining something material.
When Dhru Maharaj saw the Lord, at that time, what did he do? He said, I want to apply this jnana. But then, kacham vichinman api devivera. On the other hand, Pururava, he told, what do I want? I want Urukshi.
And Krishna said, tatha astu. So, he got Urukshi. Of course, because he had performed devotional service, that infatuation eventually subsided and it transformed into realisation.
So, actually the Pururava pastime comes in two parts in the Bhagavad. Ninth canto, it comes once, where it basically describes only the delusion of Pururava. And that, there it is simply going on in the chronological sequence in which Bhagavatam is unfolding.
That is, 8th canto is talking about Swayambhuva Manu. And the kings who appeared in Swayambhuva Manu and his dynasty, while their activities are being described, Pururava’s pastime is described. So, that’s how it ends.
There, the theme that Shukadeva Swami is talking is how people get, how lust is so dangerous. And there are three very sobering pastimes in 9th canto. Shobari Muni, Pururava and Duryodhana.
So, these three are all very graphic in demonstrating how lust can create turbulence even in the mind of a dharmic person. So, actually, when you close the window, you can turn on the AC and you can close this also. Okay.
You close this also. Where is the AC switch? Will you let me turn that, close that also. You know where is the AC? Okay, there.
You don’t need the AC if you are closing everything? Okay, then fine. Okay, let us see. If you don’t have it, let us see.
You can turn on this fan. Maybe, let us see. If you need the AC, you can turn it on.
So, then Krishna wants to, Shukadeva Swami also wants to warn us that, you know, this lust has to be given up and then later on he will talk about transcendental attraction between Krishna and the Gopis in the 11th canto in the Raj Panchayat. And then the 11th canto, actually, the flow of the Bhagavatam is not where Pururava’s pastime is coming. The same narrative of Krishna’s pastime is going on in the 11th canto.
And in the 11th canto, when Krishna, just before he departs, he instructs Uddhava. And as a part of his instruction about renunciation to Uddhava, there he tells, he tells the chapter of Ayala Gita, where Pururava’s later realisations are described. So, that is why this is separated into two.
And when Krishna wants to instruct Uddhava in renunciation, then he talks about in the past people who have become renounced. And he talks about Ayala. So, the point which I am making is, he did become renounced eventually because he practised devotional service, he got realisation.
But because he held on to that desire at that time, so it took time. Even when he got darshan of the Lord, that did not lead to any purification and transformation. So, in the case of the normal conditioned souls who do not perform any devotional service, even though the Lord is present in the heart, that doesn’t necessarily lead to their purification or transformation, because that is not their desire.
And when we as sadhakas are practising, sometimes we may practise devotional service very diligently. And still, there are times which come up when suddenly lust or anger or greed or envy, they suddenly overpower us. And they sometimes make us do things which are immoral, anti-devotional, which we regret afterwards.
And these things, they are like almost like veils of almost insanity that come up over us sometimes. So, why does it happen? Why do we actually sometimes, although we hear and we even resolve, okay, I will not do these things, but still we get overcome. So, actually it all begins with, we entertain the desire.
We may while hearing the classes at that time say, no, I don’t want to do this. But later on, when the temptation comes, we start entertaining the desire. And when we hold on to the desire, then actually, there is, if later on we observe, that time the passion is so great, we are not able to observe.
But later on, we can observe, there is a certain time when there is a tug of war going on. And at a particular point, we say, enough of this, I just let it be, I just give up and I will let go. So, actually, when that is going on, Krishna can give us the knowledge.
So, at that time, we don’t remember some philosophy, we don’t remember any points, we are just in a state of indecision caused by the illusion. So, at that time, if we somehow maintain the desire to serve Krishna, then Krishna will give us glance. But most often at that time, we succumb to the desire to enjoy.
And that’s why Krishna gives us a poem. But as long as we are practising devotional service and we don’t directly break the regulations of devotional service, we can continue on. And over a period of time, there are certain times when the passion becomes so great, that we just can’t do anything about it.
It seems like that. So, what is important is what we do at other times. At other times, we are sincerely showing Krishna our desire to serve him.
That even when those, it’s like the sine waves which come up and down, sometimes the sine waves are a very big negative trap when they take us down a very simple path. But that’s not, those trap-like thoughts are not always. So, what do we do at other times? At other times, we are sincerely showing Krishna our intention that I want to serve you, I want to live your life.
Then Krishna will give us guidance at the other times. But at normal times, when we are not agitated, we are lackadaisical. We don’t really show Krishna our seriousness to serve him.
Then when the time of temptations come, that time it’s very difficult to actually follow up. So, normally also we are not showing our desire to Krishna. And at that time, it’s almost impossible to show our desire to serve him.
So, naturally we fall away. So, even when these sort of things happen, rather than getting too discouraged by it and wondering what will happen in the future, whether I will be able to control myself, what will, sometimes the passions come uncontrollably, what will I do? Rather than bothering about that, we should focus on when we are not troubled, what do we do? So, the more we show Krishna our sincerity, then Krishna can give us the Gyan. Actually, we are receiving the Gyan regularly, but he will give us a smoothie at that time.
So, when we show him the desire, that’s why Bhakti is a very dynamic process in terms of inner dynamics, not just the external dynamics of running around doing the rest. Krishna is reciprocating with our every desire. And the way we try to serve him, the way we show our desires, that only Krishna reciprocates.
So, matta sruti gyanam apohanam ja. And now we are going to talk about Gyan in this. So, sruti and apohanam we understand, but it’s not that normally Krishna gives Gyan directly.
It’s not that Krishna appears in some mystical way and speaks the Bhagavad Gita to us. So, then where does Krishna give the Gyan from? That he explains in the next verse. Vedaishya sarvair aham eva vediyo.
Vedanta krita vedami devachaham. So, this verse is actually talking about three distinct things. Vedaishya sarvair aham eva vediyo.
Krishna and the Vedas. So, what does the third line say? Vedaishya sarvair aham eva vediyo. So, three point B. C. C is the third line.
What does it say? Krishna is the goal of the Vedas. I’ll explain this. Of course, let’s analyse this.
And then three point B says two things. Vedanta krita vedami devachaham. So, I am the compiler and the knower of the Vedas.
So, let’s understand this. This is a verse which we quote very frequently, but often we may not contemplate on the import of the connection between the lines of this verse. Just like you remember earlier I discussed about 15.7. And then Prakriti sthani karshani.
There are two distinct parts. What is the correlation between the parts we discussed? When you forget that I am the amshya, then there is karshani. So, similarly over here, the first part talks about how Krishna is present in the heart.
Krishna gives us knowledge, remembrance and forgetfulness. So, remembrance and forgetfulness we understand that you can give from within. Knowledge, how does he give? Actually, the spiritual master who gives us knowledge externally is the external representative of the spiritual master.
In the Urdhva Upanishad it says that Krishna manifests in these two forms. So, both of them guide us. And what do they do? antar bahis tanvrata asubham vidhunvan.
Ashubha, auspiciousness, vidhunvan. They cleanse away. So, Krishna, he is going to give us externally the Vedic knowledge.
And the Vedic knowledge may contain a large variety of karvakandi rituals and jnanakandi speculations, but its ultimate purpose is the bhakti yoga devotion. And that is focussing our devotee on Krishna. So, vedaishtha sarvair aham eva vidhyo.
So, the jnana he is giving in the Vedas and the ultimate goal of the Vedas is Krishna himself. Now, somebody may know that, you may ask how do you know that the different people say that the goal of the Vedas is different. The karma imamsas say that the goal of Vedas is actually to perform rituals and go to swarga.
And other people say different things. Krishna says vedanta kriya vedavi devaji. And actually it is I only will compile the Vedas.
And that is why I know it. Even I have compiled it, it is not that I, sometimes, you know, I have that experience. I write an article and then somebody sends a comment on the website.
This article, this sentence in the article is very nice. Did I myself write that sentence? I do not even remember that sentence. Then I look back and see, oh really, I only wrote it.
So, actually, what to speak of is, our memory is so volatile, what to speak of, forgetting what we hear. We forget not only what we speak, but what we write something, we actually put in much more intellectual thought than what we do for speaking or for, or while hearing. So, for say, one 300 word article, you know, I probably put in maybe 50 times more of intellectual effort than what I will put in for one hour lecture.
So, the amount of intellectual effort we put in, even if it is so much, and we write something, forget that also. But Krishna is not like that. He is not Vedanta kriya vedavi devaji.
He is spoken in it, he remembers it forever. So, actually, for us, that is why, again, smaranam has to be repeated. But Krishna says, I have compiled and I remember.
So, what does I have compiled refer to? This refers to the avatar of Vedavyas. That is the literal incarnation of Krishna. So, I have compiled the Vedas.
And I am the knower of the Vedas. Now, it is interesting, Krishna has told in 15.1 itself, one who knows the tree, he becomes the Vedavid. And Krishna is telling here, I am the Vedavid.
So, it is a correlation, but still, when we talk about the soul becoming Vedavid and Krishna becomes Vedavid, Krishna has complete knowledge of the Vedas, we understand the purpose of the Vedas, we understand the Vedas in essence. But it is significant that in quality, our knowledge will become like Krishna’s. This is Krishna is Vedavid in its totality, we will become Vedavid also in understanding the overall purpose of the Vedic literature.
Prabhupada gives the example that now, I may not know everything that the say the US government knows. But if I have, as my friend, the President of the US government, then whatever information is there in whichever government department, I can get it immediately. That is how the Upanishads say, yasmin vijnate, sarvameva vijnatam bhavati.
Once you know him, you know everything. So, Krishna, he is, in a sense, just like I said, Krishna gives jnana through Guru Sadhu Shastra. So, Krishna is giving jnana to Arjuna here.
And he is giving to all future generations by speaking the Bhagavad Gita. So, directly he is giving jnana and directly he is giving to all of us through the Guru Sadhu Shastra, Guru Parampara, Aurish Parampara. And it is this jnana which ultimately liberates the souls from material existence.
And this is the jnana which would lead to the soul to taddhava paramaham, which is talked in the few verses. So, now at this point, after hearing how Krishna is the maintainer, Arjuna says the question, if you are the role of the Vedas, then, and you are the compiler of the Vedanta, you are the lawyer of the Vedanta, can you tell what is the essence of the Vedanta? So, then comes the next three verses, which are called the three shloki Bhagavad Gita. And this is one of the most unambiguous and non-misinterpretable refutations of impersonalism of my art.
There is other sections, somebody may say I can interpret in a different way, this is very, very difficult to misinterpret. So, the connection is Krishna has said I am the compiler of the Vedanta. So, please tell me what is the essence of the Vedas? Krishna will explain it to you now.
Dvav means two. So, there are two kinds of Krishna. So, it is interesting Krishna has used the word Purusha, because he has, Arjuna has referred to himself as Purushottama.
In case somebody may have the idea that, okay, 13th chapter was talking about Purusha, Purusha, Prakriti, Pohi. Now, in the 13th chapter, you remember, verses 2 and 3, there was some confusion, Kshetra, Abhyamsa, Ati, Mam, Vidhi. So, in case there is some confusion, that are there two Purushas or are there only one Purusha? Although 13th chapter 22 and 23 makes it very clear, 22 says that one Purusha is Prakriti, Stohi, and the other Purusha is 23 says Upadrishtana Mantra.
So, one is inside Prakriti, another is above Prakriti. So, it is quite clear that way. One Purusha is the knower of the whole body, the other Purusha is the knower of all bodies.
But somebody may say, okay, these two Purushas will in the future become one. The famous Upanishadic analogy that is there of two birds, this is such a graphic analogy that even the Mayavadis can’t deny it. But how they twist it around is, that when this bird, what the analogy essentially says is, when this bird turns around and looks at the other bird, he becomes free from all this.
So, that’s all that the analogy says. But what they say, when he looks at that other bird, then the two birds come close to each other and they merge into one. Now, this is actually not said in the Ayurveda at all.
So, wherever there is a conception of two-ness, which is made repeatedly, references are made repeatedly, the Mayavadis say, okay, the two-ness is present in the future, on enlightenment they will become one-ness. So, Krishna, we will see how he refutes that very clearly. So, he said, what are these two kind of Kshara and Akshara.
So, Kshara and Akshara means that, okay, they have realised their spiritual nature, they have not realised their spiritual nature, they are liberated, they are conditioned. So, the word Kshara and Akshara can be interpreted in various ways. So, to clarify that, Krishna says, all living beings that are there, they are Kshara and Kutastha.
Kutastha means those who are situated in a sort of transcendental space. They are Kutastha. Actually, Kutastha, this is a word which refers to like situated on top, situated on a tower or a tree.
So, everything else is up and down, all turbulence and things are happening below and somebody is situated way on top looking down. So, Kutastha. So, this is Akshara and Kutastha.
They are not bound and they are not in this middle existence. So, this is very clearly referring to two kinds of souls, one liberated, one bound. One Kshara, one Akshara.
So, now, Krishna has a next verse, it says that actually he is not among the liberated, he is below in the liberated also. First he refers to himself in the third person. Uttama Purusha is Dvanyaha.
So, Uttama Purusha. So, at this point, what is the Uttama Purusha? Krishna is not saying, I am Uttama Purusha. This is Uttama Purusha.
Now, who is the Uttama Purusha is very clear already in 10.12 and 13. So, the same word Purusha is used but it is qualified in so many ways. So, now, here Uttama Purusha is used.
But next verse will become very clear. So, again the word Paramatma is used as a compound over it. He is called as Paramatma.
And then, He is maintaining all three words. In this chapter only, a few words were earlier. So, in 15.13 he has said, it is he who enters into the world and he maintains the earth.
Now, he is saying this particular Param Purusha is maintaining the whole creation. So, who is this Uttama Purusha? There is a third person. So, Anyaha, apart from the Kshara and Akshara, he is maintaining three words.
So, in this verse he describes the characteristics of Uttama Purusha. Next verse, he will identify that Uttama Purusha. So, I am beyond the Kshara and Akshara.
I am beyond the Akshara also. So, So, what was talked about Uttama Purusha in the previous verse, Krishna makes it very clear, Purushottama. He is saying the same thing.
So, now why does Krishna do this that in the previous verse he talks about Uttama Purusha and now he says, I am that Purushottama. Why does he not tell that in the previous verse itself that I am Purushottama. So, Vishwanath Chaturthi says that this verse, there is a progression, these three verses.
So, 15.16 to 18, it talks about three aspects of the absolute truth. So, 15.16 talks about the Brahman aspect, 17 talks about the Paramatma aspect and 18 talks about the Bhagavan aspect. So, because Krishna is progressively revealing higher and higher aspects of the absolute truth, that is why he does not immediately identify himself in the 17th verse of the Paramatma.
So, now what do we mean by Brahman? The word Brahman does not necessarily always have to refer to Brahma Jyoti. The word Brahman can refer to Brahma Jyoti. So, here he says, it is talking about the Brahman level of existence.
So, when we say Aham Brahmasmi, so there are some living beings who have realised that I am Brahman, others are not yet realised that I am Brahman. But both are actually at the Brahman level. Those who have not realised that they are Brahman, they are Akshara.
Those who have realised they are Brahman, they have become Akshara. Because once they have become Aham Brahmasmi, now they have gone beyond the temptations of mind. But essentially both the Purushas are at the Brahman level.
They are Aham Brahmasmi. Now, beyond that, the maintainer of both of the worlds and the companion of both of them is the Paramatma. So, he is talking about the next one.
But then he is telling that don’t think that Paramatma is somebody else. That Paramatma is you. So, how does he say that? That same Uttama Purusha is known as the Paramatma.
So, where has Krishna referred to himself as the Paramatma earlier? He went 10.41. So, there also, here Krishna has said in 15.17, he said that I maintain the three worlds. And there also, this is by my fragment, he says this whole universe is pervaded. So, essentially what is Krishna has said, there is no ambiguity about it.
Here he makes it very clear. And even if you look backward in the Gita, it is also clear. Same point is it.
So, here he says I am known as the Purushottama. So, this three-verse sequence does several things. Let us look at what are the inferences from this.
Now, Krishna is not the same as the liberated Purushottama. That is one thing that becomes clear. He has a Anya.
Then Krishna is the Purushottama and the Paramatma. That is another inference that becomes clear. Then Krishna is Purushottama.
So, here Krishna establishes himself clearly as, so this may not be directly clear from this verse, but this will become clear from the next verse. So, now after describing this, these three verses, he describes that I am the Purushottama and he says Purushottama is beyond the Shara and Aksha. So, in that sense, he is making things very clear.
But in the next verse, he will say what is the conclusion of all this. So, once we understand the three-shloka Bhagavad Gita, we understand the Shara and Aksha of Upanishad and Krishna’s position, then what is the nature of or the position of a person who has understood all this. So, yo mam eva, one who suddenly understands me as Purushottama, Janati, which a person is Asamudha.
He is free from all illusion. The Mayavadi’s idea is that as long as you are Asamudha, you consider the Brahman to be Samudha and beyond that you go on. Krishna is saying Asamudha Janati Purushottama.
Asamudha, he understands me as Supreme and Sarvabhave, very clear, Sarvabhave, you know what I am doing. There is nothing more for such a person to do. And then Bhajatima, Sarvabhavena Bharata, which a person wholeheartedly worships me.
It is not that when a person becomes Sarvabhave, one gives up Bhakti and merges into Brahman. Krishna says no. Sarvabhavena Bharata.
So, actually the word Sarva comes twice. The first Sarva is for with. He knows everything.
That is referring to the head. He has now become as enlightened as possible for the Achiever. And then Sarvabhavena refers to the heart.
So, with his head and with his heart, he surrenders to Krishna. So, it is a very, very unambiguous verse. In case there is some doubt, what is this understanding? Somebody might try to misinterpret it.
But then Krishna says what is the conclusion of this understanding? Sarva with Sarvabhavena. With the full head, he gets all the knowledge and he surrenders to me. Sarvabhavena is similar to what is talked about in 10.8 also.
What is 10.8? Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate matvā bhajante māṁ bodhā bhāva samanvitāḥ. Samanvitā means imbued. So, it is imbued with bhāva.
So, here Krishna makes it what kind of bhāva? Sarvabhavena, wholeheartedly. So, Māyāvādīs can never offer wholehearted worship to Krishna. That is what Krishna is talking about here.
So, it is not just that bhakti is a matter of the sentiment for transition, population. So, Sarva with Sarvabhavena. Sarvabhavena.
So, that refers to the heart. Now, how can in 15.16, Shara refer to Brahman? No. One thing is clear, Krishna has talked about, first of all, he is qualified, what he is talking about two kinds of Brahman, two kinds of Purusha over here.
So, there is Purusha and Prakriti, there is a standard division. So, he is not talking about a matter being Brahman only. He is first of all talking about Purusha only over here.
About the particles of consciousness, the consciousness. Now, the word Shara and Shara, what do they refer to? Akshara. Akshara is not exactly the same as Acyuta.
All the Prabhupada translates, what do they translate as Sharanakshara? Kalipala and Kalipala. But at the same time, there is a difference between, Acyuta means one who never falls. Now, what does the word Shara actually mean and Akshara? Now, what it means is like you have the word Akshaya, Akshaya.
So, Akshaya means that which deteriorates, that which is consumed, that which ends. So, that Shara root is the same in both, Shara and Akshara. So, Akshara is not the same as Acyuta.
Akshara does not exactly mean infallible. What it means is they are not currently bound. That is why the more precise translation of that would be that they are liberated and non-liberated.
Shara and Akshara. Those who are, the Akshara refers to those who are under the influence of material nature and Akshara refers to those who have gone out of the influence of material nature. You can refer to them also.
Now, you know Akshara means it can, only problem with that meaning would be Imam Krishna. In this world, there are two kinds of meanings. In this world, there are two kinds of meanings.
There are Shara and Akshara. Well, if this world refers to both material and spiritual, then there is nothing to be referred to by that. When you say this, there has to be something as that.
So, there is nothing else left for that. So, I mean, this is in, if you see the context that is being talked about over here, next verse also you will see that. What is this verse? I am just now discussing it to you.
So, Prabhupada Mahalokya is also in the world. So, in general, the point which is made over here is that this talks about the Brahman platform. The souls are naturally at the, their constitution is actually at the Brahman platform.
They are spiritual beings. But Akshara means that they are not dragged down from the Brahman platform. Shara means they have been dragged down from the Brahman platform.
So, but they are conscious. That means they are at the Brahman platform. Now, what is the end result of this kind of knowledge? Here Krishna has a Pratikapurushottam, which a person is, no, no, no.
So, he says, sa sarvai bhajatimam brahmabhave na bharat. The whole Arjun is an understood. And then again, even if this is not clear, Krishna will tell in the next verse, this is the most confidential knowledge.
Iti Gudiyatamam Shastram Hidamuktam Mayanagam Ekad Budhva Buddhimansyam Krutakrityasya Bharatam So, Iti Gudiyatamam Shastram. This is the Gudiyatamam Shastram. Krutakritya means his actions.
Krutya means actions become successful. He becomes knowledgeable and his actions become successful. We need to know the right things and need to do the right things.
Ultimately that’s what life is all about. So, Krishna says in both ways it will become successful. We will understand the right things and we will do the right things.
That’s why this is a very unambiguous section in the Bhagavad Gita. Or rather not only this is unambiguous but this is such a unequivocal section that it removes any possible ambiguity I put in there in the Bhagavad Gita earlier. And even 15.16 is not referred to the Brahman Platinum.
We assume. Somebody may say that is your interpretation. But what is beyond ambiguity is that Krishna is beyond even the liberated.
So, the Paramatma is beyond liberated and then it is Krishna who is the Paramatma. So, that is very very clear and categorical representation of Mayavadam. Akshara is a supersoul.
No, because the next verse says I am beyond the Akshara. The Paramatma is beyond the Akshara. How do Mayavadas interpret this verse? Yeah.
There is some that the Akshara is Kutastha. He is situated in a liberated state. Something like that.
But then the important point is, okay, 15.16, even if somebody knew your side. The point is that there are liberated, there are conditioned. But supersoul is beyond and supersoul is Krishna.
That is the most important point in this section and that is unambiguous. Yes, so how do Mayavadas interpret this? Remember I discussed this. What is the Paramarthik Vyavaharika? Do you remember that? Basically what they say is that they say that the scriptures have two kinds of knowledge.
One is Vyavaharika knowledge which is for practical purposes and other is Paramarthik knowledge. So, Paramarthik is transcendental, that contains the real confidential knowledge. So, their idea is that any verse in the scripture which talks about duality, because duality is not the absolute truth, so any verse that refers to duality cannot be absolute.
So, only the verse that refers to duality is the absolute truth. That’s why they have this Mahavaharika. Sarvam khalvam nivam brahma, prajnanam brahma, aham brahmasmi, tattvam asi.
So, they say these are the verses that talk about the absolute truth. And all other verses, they are not more related to the truth. So, this is the study that is used by Advaita Vyavaharika.
Then Raman Jara is heavily against this. He asks two fatal questions about this. He says, first of all, where in the scriptures itself is this sort of two level knowledge talking about? There is only one verse in the Chandogya Upanishad which says that actually there are two kinds of knowledge.
One which is known to common people and one which is known to the sages. But that is just one reference and that reference cannot be a basis for partitioning scripture like that. Because everywhere else what we see is there is reasoning, there is inference and there is discussion.
Now, nobody analyses like this. So, there was a Buddhist thinker Nagarjuna who had this idea of two levels of knowledge. So, Shankaracharya adopted that within his interpretation of the Vedantic literature.
So, first he says what is the scripture basis for this? And second is, his argument is by this reasoning more than 99% of the scripture is rejected. Is that actually a study of scripture or is it a study of one’s own mental projections in the scripture? So, he is a very strong critic of that. But in general, the Mayavadis don’t just dismiss, this is not their first result.
Now, they try to show, even they will try to argue in some sort of vocabulary way, this way, that way. But when they can’t do that, then they use this strategy. This is, whatever doesn’t agree with their process, ultimately it is yavaharika.
So, that’s why, you know, Mayavad is a philosophy that is not derived from the Vedic scriptures. This philosophy is imposed on the Vedic scriptures. It is imposed on the Vedic scriptures.
And the inclusion is done by this, by various kinds of this interpretation. Ultimately, the original scriptures will be these two levels. So, they say that the yavaharika knowledge is also important certainly.
It is important for those who have not yet come to the paramatric level, it will encourage them to rise higher. But that is what is the scriptural basis for this. And that’s what Prabhupada was saying, that let Krishna speak.
God can speak for himself. You don’t have to shut Krishna’s mouth and put your word in Krishna’s mouth. Let God speak.
So, Prabhupada was very, almost fierce, very coarse about this. A lot of misinterpretations have been done. And this is what Krishna makes very, very clear in this verse.
So, now the 15th chapter gets over with Krishna emphasising his own supreme position as the highest absolute. So, now this, if you remember, this whole section is basically, in essence, the Jnana section. But it is actually the development of this tree of Prakriti.
The 13th point of intro is the Bija-vapya, Kurukshetra-Prakriti story. And then how the tree grows is described in 14th chapter through the monks. In the 15th chapter, there is an overall description of the tree and how one can get disentangled to this tree.
A summary process. The 16th chapter will describe the two extremities of the tree, the upper and the lower part. The divine nature is the upper part, the demoniac nature is the lower part.
And then the 17th chapter will describe the intermediate part. Those who are in between divine and demonic. And then Krishna will talk about in the 18th chapter, how ultimately one can get liberated from this.
That’s the Moksha Samyasa. Any questions? How are the chapters divided? How are the chapters divided? That is done by Yasadeva. Now, Yasadeva does not give the names to the chapters, generally speaking.
But he divides the chapters. In the oldest Manuscripts of Mahabharata that we have, we have the chapter divisions. The phrases that we recite, we will be reciting, O, Da, Nidhi, Adhyaya, Om, that’s the Srimad Bhagavad Gita.
Those are called poems. And they have been there for centuries. They are in the recitations that have been done for a long, long time.
So, chapter divisions have been done by Yasadeva himself. Now, I don’t know, Prabhupada may not have done that in his recitation, but whether it was that, I don’t think he made any edict that we should not do that. See, Krishna Prabhupada basically recited the verses quite frequently.
And he, he referred to the Gita Press Gita also quite frequently. He said that our Gita should be distributed in the Gita Press and Gita should be distributed in India. And he generally did not question directly what was given in the broad Vedic tradition as far as the Bhagavad Gita.
Misinterpretation he rejected. But I have not heard anywhere that he said no to the recitation of the Bhagavad Gita. They are very standard in the recitation.
No, I don’t know whether he does it in his recitation. But there is no reason why that has to be opposed. It’s a part of the Vedic culture.
Krishna Prabhupada, in the 11-12 years that he had, he could not give us a written in the Vedic culture. For example, there are so many Vaishnav songs Prabhupada did not sing. Is it in the Ayurveda that we cannot sing the Vaishnav songs? Not really.
Prabhupada is connecting us to the tradition. And there is nothing, nothing mayavadi or anything in that. So, that’s, that’s not the thing.
Yes, any other questions? Krishna Bhagavad Gita ki, Krishna Prabhupada ki, Gaura Vachkarur Nityajanika, Gaura Vachkarur Nityajanika,