Essentials of Hinduism - Bhagavad Gita

Essentials of Hinduism

Bhagavad Gita

Chapter 15 - The Supreme Spirit

In this Chapter, the nature of the Supreme Spirit is discussed in all its implications. In terms of the known alone can the unknown can be described. Throughout India, before taking food, the Stanzas of this Chapter is recited as a prayer by the Brahmins.

Stanza 1:

According to Sankara, Ashvattha tree is chosen to represent the entire Cosmos, because, Swa means tomorrow, Stha means that which remains; therefore, A-shvattha: that which will NOT remain the same till tomorrow – in short, the Ever Changing World. According to another interpretation, family (Samsara) is represented as a tree (Vriksha), that can be cut down – the experiences of change and sorrow can be totally ended through Detachment. For this tree of life, THE VEDAS are the leaves – Vedas means Knowledge. The Man of Perfect Wisdom, as conceived by the Vedas, is the Knower of both the Perishable and the Imperishable; and such a man alone is recognized by Krishna as the Vedavit – knower of the Vedas.

Stanza 5:

What sort of Seekers reach the Goal? Five conditions are explained herein: (1) Free from pride and delusion – error in judgment regarding things and beings, happenings and situations, in the World outside is called delusion; (2) Conquered attachment with the evil – conquered our contact with the sense-objects in the World around us; (3) ever dwelling in the self – attach ourselves to something Nobler and Diviner at all times and thereby detach from the Worldly- objects; (4) Desires completely at rest – desire is the function of intellect. When the intellect desires, the mind starts contemplating upon the desired objects. Therefore, the intellect should be disciplined not to desire for the finite joys due to sense-objects of the World; (5) release from the pairs of opposites-pleasure and pain.

Stanza 8:

At the time of death, the subtle-body gathers unto itself all its faculties – Mind and Intellect – not in any gross form but as a mere fragrance of what all they had lived through and thought of. Thus, Mind is nothing but a bundle of Vasanas. On reaching a new physical structure, it spreads itself out again to use its faculties through that new house of experience.

Stanza 10:

While the body is existing, the Self is illuminating all experiences. While enjoying the pleasures of life, it is the Light of Consciousness that illuminates for us all our Mental Experiences and our Intellectual Judgments. An Average Man does not recognize this steady Light of Consciousness. Those who got the necessary Detachments from the outer Field of Experience alone come to recognize and live the joy of the Pure Self – the Subject Paramatma. This special Vision that is available only to the Man of Perfection is called the EYE OF WISDOM in this Stanza. This is an extra faculty that develops in the Spiritual Seeker with which he perceives the deeper significances.

Stanza 20:

One who has an inner personality which carries disturbing memories of undignified acts and cruel schemes, has indeed a bosom (heart) that is ever agitated and restless. Such a Mind- Intellect Equipment cannot consistently apply itself to any serious and deep investigation into the subtle realm of the Pure Awareness that lies beyond the frontiers of the Intellect. He who has realized this Purushottama State of Consciousness (a person whose inner personality is clean and perfect), becomes wise, for he cannot thereafter make any error of judgment in life and thereby create confusions and sorrow for himself and for others around him. A total and overwhelming joy to him – this is promised in this verse as the reward for the Realization of the Purushottama Stage.

This is the end of THE YOGA OF THE SUPREME SPIRIT.

This article is a snippet from the Book Essentials of Hinduism, Authored by G.S Nilakantan. Hinduism for All is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.