GeethaarTa Sangraham which has been Annotated as a Commentary in English By Oppiliappan kOil SrI Varadachari Sathakopan (www.sadagopan.org). This ebook is available at http://www.sundarasimham.
Translation of Alavandar's Gitarthasangraham, by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram has also been provided below.
THE ESSENCE OF THE FIFTEENTH CHAPTER—16TH PAASURAM
The FIFTEENTH Chapter of SrImath Bhagavath GeethA has 20 slOkams. This chapter is about “The Mystery and grandeur of the Supreme Lord (PurushOtthaman)”.
INTRODUCTION TO THE FIFTEENTH CHAPTER:
AchArya RaamAnujA's commentary as translated by Swamy AdhidEvAnandha is as follows:
The THIRTEENTH Chapter dealt with the KshEtrA (Field) and the KshEthjn~A (the field knower); it was shown after an examination of the nature of Prakruthi and self, that the beginningless conjunction of the pure self consisting only of infinite knowledge, with the prakruthi, transformed into the forms of gods, humans, animals, birds etc., causing the flow of attachment of the self to the guNAs of the Prakruthi.
In the FOURTEENTH chapter, the following points were treated:
The conjunction of the self with the prakruthi in its two states of effect and cause has attachment to the guNAs for its source and it is determined by the Lord Himself; The manner of (their) attachment has been stated in detail; The (re) attainment of the true nature of the self-preceded by the annihilation of attachment to the GuNAs has devotion to the Lord as its means. All these have been discussed.
Now in the FIFTEENTH chapter, Sri Krishna begins to speak of the adorable Lord as having the absolute control of the Universe consisting of the perishable or bound selves (Kshara) and the imperishable or freed selves (akshara). He also states that the Lord is the Supreme Person because of His unmatched greatness in being antagonistic to all that is evil and in being endowed with auspicious attributes, which are different in kind from both the perishable and imperishable selves and which constitute His glory. Then to elucidate the manifestation called Akshara (freed souls) whose bondage has been cut off by the sword of non-attachment, the Lord describes the modification of Kshara or non-intelligent Prakruthi into the form of bondage that has to be cut off. This modification of bondage-creating Prakruthi is compared to the Aswattha tree (Pipal tree) with its roots above and branches below”.
SWAMY ALAVANTHAR'S SUMMARY OF THE 15TH CHAPTER
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| Alavandar with his sishyas |
Achin mishradvi shuddhaccha chetanat purushottamah I
Vyapanad bharanat swam yad anyah pancha dashoditah II
-- 19th slOkam of GeethArTa Sangraham
अचिन् मिश्राद्वि शुद्धाच्च चेतनात् पुरुषोत्तमः I
व्यापनाद् भरणात् स्वाम् याद् अन्यः पञ्च दशोदितः II श्लोक 19
MEANING:
In the fifteenth chapter, the Supreme Person is declared to be other than the self both in its state of conjunction with non-conscient matter (Prakruthi, the achEthanam) and in its state of pristine purity, because the Lord as PurushOtthaman pervades, sustains and rules over them (Prakruthi, ChEthanam and achEthanam) and the universe. BhagavAn, the SarvEswaran (Lord of all) is distinctly different from both the chEtanam with
prakruthi sambhandham (Bhaddha Jeevan), and the pristinely pure ChEtanam (Muktha Jeevan) without any admixture of prakruthi and its three guNams (PurushOtthama:
achinmisrAth chEthanAth cha anya: - This is so because He is pervading both inside and outside (vyApanAth) is supporting all (BharaNaath) and is the Lord of all (SwAmyAth). Vedam declares, “Sa: Utthama: Purusha:” (He is the Supreme Pursushan). VishNu purANam and SrImath RaamAyaNam salute Him as PurushOtthaman. The word “PurushOtthama:” can be defined in one of the three ways: “PurushEbhya: Utthama:, PurushANAm utthama: and PurushEshu Utthama:”
Srutha PrakAsikai, the commentary of Sudarsana Soori on SrI BhAshyam and Swamy Desikan's commentary on SthOthra Rathnam of Swamy AlavanthAr, support all of these three definitions. Thus, the three chapters (13th, 14th and 15th) of the Lord's GeethA elaborated on the three tatthvams (Chith, achith and Iswaran) in that order.
SWAMY DESIKAN’S SUMMARY OF THE 15TH CHAPTER - 16TH PAASURAM
Moovettinum athin mOham adaintha uyirhaLinum
naa yettezhutthOdu nalveedu naNNina nambarinum
mEvu yettu vann guNa viNNOrhaLinum Visayanukku
thAvittu ulahaLanthAn tanai vERenRu sARRinanE!
நா எட்டேழுதொடு நல்வீடு நண்ணின நம்பரினும்
மேவு யெட்டு வண்ண குண வின்னோர்ஹளும் விசயனுக்கு
தாவிட்டு உலஹலந்தான் தனை வேறென்று சார்ரினனே !
MEANING:
The Lord who jumped to measure the worlds as Thrivikraman (ThAvittu ulahaLanthAn) instructed ArjunA that He is different from Prakruthi with its 24 sub-tatthvams (mUvettinum vERu). He revealed to ArjunA further that He is distinctly different again form both the Bhaddha Jeevans (Jeevan admixed with the three guNams of Prakruthi), which become Muktha Jeevans through unceasing AshtAkshara manthra japam (practice of unwavering Bhakthi yOgam). Finally, the Lord explained that He is also different from the eternally liberated souls (Nithya Sooris) as well, who are characterized by the 8 aathma guNams (Daya to all jeevans, forbearance against offenses, lack of jealousy, Purity, lack of sorrow, thinking of doing good to others, lack of greed and VairAgyam).
SOME KEY SLOKAMS OF THE FIFTEENTH CHAPTER:
SLOKAM 2:
Adhah cha oordhvam prasrutah tasya shakhah guna pravruddhah vishaya pravalah I
Adhah cha moolani anu samtan tani karma anubandhini manushya loke II sloka 2
अधः च ऊर्ध्वं प्रसृतः तस्य शाखः गुण प्रवृद्धः विषय प्रवालाः I
अधः च मूलानि अणु संतान तानि कर्म अनुबन्धानि मनुष्य लोके II श्लोक 2
MEANING:
The branches of SamsAram (called Asvattha tree) spread out both above and below and are nurtured by the three guNAs. Their tender shoots are sense objects (SabdhAthi vishaya PallavA:) Above, this tree's branches and shoots manifest as GandharvAs, YakshAs, demigods/ dEvAs etc and are nourished by the Satthva guNam; down below the branches of this AswatthA tree spread as bhaddha Jeevans (products of their karmAs) in the form of men, beast, bird, insect et al. This AswatthA tree can be uprooted with the sharp axe of detachment form the sense objects constituted by the three guNAs. Then the erroneous knowledge (vipareetha Jn~Anam) that the Jeevan is the same as SarIram is destroyed and the agency (karthruthvam) of the three guNams that held the pristine Jeevan in bondage is understood, which in turn leads the way to moksham.
SLOKAM 7:
Mama eva amshah jiva loke jiva bhutah sanatanah I
Manah shashtani indriyani prakriti sthani karshati II sloka 7
मम एव अंशः जीव लोके जीव भूतः सनातनः I
मनः शश्तानि इन्द्रियाणि प्रकृति स्थानि कर्षति II श्लोक 7
MEANING:
An everlasting part of myself (SanAthanO Mama Amsa :) having become the bound self in the world of life attracts the senses, of which the mind is the sixth, and which abide in Prakruthi. The ear (sabdham: hearing sense), the eye, the sense of touch (sparsam), the nose (gandham), and the mind constitute the 6 senses. The KarmAs attract the selves (Jeevans) here and there and transform them into bound jeevans. The individual Jeevan is the Master of all senses and the mind (the 6th sense) in its embodied state and leads to the existence as Bhaddha Jeevan. It becomes Karma vasyan and toils in SamsAram. Whatever body the bhaddha jeevan takes as a result of its karmAs, it takes with it the senses with their subtle elements, just as the wind carries/wafts the fragrances (that it had encountered), wherever it moves.
SLOKAM 15
Sarvasya chaham hrudi samnivishtah mattah smritih gyanam apa uhanam cha I
Vedaih cha sarvaih aham eva vedyah vedanta krut veda vid eva cha aham II sloka 15
सर्वस्य चाहं हृदि संनिविष्टः मत्तः स्मृतिः ज्ञानं अप ऊहनं च I
वेदैः च सर्वैः अहं एव वेद्यैः वेदान्त कृत वेद विद् एव च अहम् II श्लोक 15
MEANING:
And I am seated in the hearts of all. From Me arises memory, knowledge and their removal as well. Indeed I alone am to be known (as the indweller of all chEthanams and achEthanams) from all the vEdAs. I bring about the fruition of the rituals of the VedAs (GeethA slOkams 7.21-22 and 9.24). I alone am the knower of the VedAs (I know the Veda that speaks about Me).
SLOKAM 16
Dvau imau purushau loke ksharah cha aksharah eva cha I
Ksharah sarvani bhutani kutasthah aksharah uchyate II sloka 16
द्वौ इमौ पुरुषौ लोके क्षरः च अक्षरः एव च I
क्षरः सर्वाणि भूतानि कूटस्थः अक्षरः उच्यते II श्लोक 16
MEANING:
There are two kinds of persons (PurushAs) that SaasthrAs refer to:
(1) The Perishable (Kshara) and (2) The imperishable (akshara purushan,the unchanging kUtasthan). From the lowly blade of grass to the mighty Brahma dEvan are Kasharaas. They are conjoined with achEthana prakruthi and its three guNams in different proportions. The akshara purushans are the liberated Jeevans and are free from prakruthi-sambhandham.
SLOKAM 17
Uttamah purushah tu anyah paramatma iti udahrtah I
Yah loka trayam avishaya bibhartih avyayah iswarah II sloka 17
उत्तमः पुरुषः तु अन्यः परमात्मा इति उदाहृतः I
यः लोक त्रैयम् आविश्य बिभर्तिः अव्ययः इश्वरः II श्लोक 17
MEANING:
There is the Supreme Purushan other than these two Purushans (Ksharan and aksharan). That Supreme One is named the Supreme Self (ParamAthmA) in all the VedAs. He who, as the immutable One and the Lord, entering the threefold world, supports it”. The Supreme Purushan (Iswaran) is “a category distinct from the bound (kshara) and liberated (akshara) Purushans”. He is their ruler and indweller and is celebrated by the smrithis and the VedAs as the PurushOtthamn (athOsmi lOkE vEdE cha praTitha: PurushOtthama:).
SLOKAM 19
Yah mam evam asam mudhah gyanati purushottama I
Sah sarva vid bhajati mam sarva bhavena bharata II sloka 19
यः मां एवं असं मूढाः ज्ञानाति पुरुषोत्तम I
सः सर्व विद्भजति मां सर्व भावेन भारत II श्लोक 19
MEANING:
He who, without delusion thus knows Me as the Supreme Self, knows all, Oh ArjunA, and worships Me in every way”. SrI GeethAchAryan instructed ArjunA on His PurushOtthama-- prathipAdhanam (PurushOtthama VidhyA) and described it as the mysterious and esoteric doctrine that can be revealed only to the right (Qualified) adhikAri. Knowledge of the PurushOtthama VidhyA will make the knower a truly wise person and make him as the one, who has fulfilled all his duties (yEthath BhuddhvA BuddhimAn syAth, Kruthakruthya: cha).
Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur VK Ramanujachari, published by Andavan Ashram
Achin mishradvi shuddhaccha chetanat purushottamah I
Vyapanad bharanat swam yad anyah pancha dashoditah II
-- 19th slOkam of GeethArTa Sangraham
अचिन् मिश्राद्वि शुद्धाच्च चेतनात् पुरुषोत्तमः I
व्यापनाद् भरणात् स्वाम् याद् अन्यः पञ्च दशोदितः II श्लोक 19
The fifteenth chapter states that the Purushottama is other than the intelligent person, that is connected with matter, and other than he, that has become pure; for he pervades them, supports them and is their lord.
Explanation: What is stated in this verse is the essence of the Upanishads ; and this is stated by one that alone knows the meaning of the veda correctly. See the last portion of verse 15 of this chapter that states - " I alone know the veda".
The implication is that one, that states the meaning of the veda otherwise, does not know the veda. That the highest atma is unique being is stated in verse 6 to 18. The atma, that is bound, is denoted by the word kshara; for he is connected with matter, that is ever liable to change. By this term all atmas from the four faced Brahma to the lowest germ are intended; for this description app;lies to all of them. The freed atma is denoted by the term akshara; for he has been released from connection of the matter and has attained his own nature. Hence he is not connected with any particular body, and is like the common ancestor of several families. He is therefore called as the Kutastha. The highest atma is other than both the classes and is therefore said to be parama (highest) atma. For he has entered the three tattvas - matter, the bound atma, and the freed atma. He supports them as their atma. He that has entered and supports must be other than what is entered and supported.
Similarly, He is free from imperfections, and must be other than what are not free from them. Matter changes in its substances; the bound atma is connected with it, and follows its changes; and the freed atma, though the connection has ceased, is fit for it. The highest atma also controls them and is therefore other than those that are controlled. He is therefore said to be purushottama by the veda and smritis. This knowledge of the highest atma is praised in the last two verses.
2. As subsidiary to the main topic of the chapters , verses 1 to 15, state that the bound atma, the freed atma and the non-intelligent products of the matter are the vibhutis of the highest Atma. To enable one to grasp the nature of bondage, it is compared with the peepul tree. Its root is above, as it begins with the four faced being whose world is above the earth. Its branches are below, as it ends with all men, brutes, worms, insects, and vegetables etcc that live on the earth. This unique tree is nourished by vedic texts pointing out the means to various fruits, as a tree is nourished by its leaves. It has roots below in the world of men in the form of karmas; for by karmas done by atmas as men, they again become men, brutes and the like below; they become devas above. They are therefore the lower and upper branches of the tree of bondage respectively. The means to end this bondage is non-attachment. Verse 4 points out that by doing prapatti it is possible to secure the grace of the highest atma and to destroy the attachment to the fruits of the gunas and its root, misconception. Verse 6 points out the nature of the freed atma, that he is self proved and adds that he is the vibhuti of the highest atma. The next verse states that the bound atma is also his vibhuti and explains why some are bound are some are free. Verse 12 to 14 state that the sun, moon, fire and the earth and the fire that digests the food of animals are all his vibhutis
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For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan
For Essence of the 1st chapter go to
For Essence of the 2nd chapter go to
For Essence of the 3rd chapter go to
For Essence of the 4th chapter go to
For Essence of the 5th chapter go to
For Essence of the 6th chapter go to
For Essence of the 7th chapter go to
For Essence of the 8th chapter go to
For Essence of the 9th chapter go to
For Essence of the 10th chapter go to
For Essence of the 11th chapter go to
For Essence of the 12th chapter go to
