In this chapter of the Bhagavad Gita, Sri Krishna explains the concept of the soul, which is also known as the atman. The soul is considered the true essence of a person and is believed to be eternal, unchanging, and indestructible. It is distinct from the physical body and is said to be the source of consciousness, intelligence, and life force. Sri Krishna explains that while we generally think of the soul as being located within the body, it is an absolute element that pervades the entire universe. The soul is self-enlightened and calm, and its original form is indescribable. All divine qualities and attributes are contained within the soul in a seed form. The soul has two stages: the first stage is complete divine consciousness, and the second stage is complete ignorance. From this state of ignorance, the whole creation arises. This means that the universe, as we know it, emerges from the second stage of the soul. Sri Krishna also explains that the soul has two children: God and the living spirit. The living spirit is often confused with the soul, but it is the power of the soul. When the soul is implanted in nature, it becomes the living spirit or Jiva-self. The Jiva-self is unique because it can develop consciousness progressively and become divine through spiritual practice. One important concept to understand is that the soul is unattached, free, and complete in itself. It does not come or go anywhere, and it is not affected by any actions or experiences. It is the root nature of everything in the universe and has held the world since the beginning of time. In summary, the soul is the eternal essence of a person that pervades the entire universe. It has two stages, the first being complete divine consciousness, and the second being complete ignorance. The soul has two children, God and the living spirit, and the living spirit can develop consciousness progressively through spiritual practice. The soul is unattached, free, and complete in itself, and it is the root nature of everything in the universe.
The Lord tells Arjuna the root of creation is Maya, which is ignorance.
Beyond this root lies the supreme divine spirit, which is beyond the
intermediary imperishable divine. The Ashwattha tree is a symbol of creation,
which spreads from top to bottom, and represents the spread of ignorance. Maya
is the origin of this tree, and the sprouts originate from the seed of Maya in
the imperishable Brahman. The pure living spirit originates from this full of
ignorance, imperishable intermediary Brahman, which is called the Agyanmay form
of the divine. The pure living spirit progressively envelops itself in
ignorance and illusion more and more. This is the downward movement of the
eternal Ashwath tree. This direction of the Ashwattha tree spreading from the
top to the bottom represents the spreading of ignorance. What is Ashwattha
tree? It means today which is not tomorrow. The Vedas verses mean that even the
spiritual knowledge given by the Vedas and the whole worldly knowledge is
limited and unable to cross Maya. The reach of the Vedas is limited by Maya,
and they are affected by ignorance. Therefore, the person who knows the
Ashwattha tree from reality has exact knowledge.
In summary, Sri Krishna explains that the root of creation is Maya, and the
Ashwattha tree represents the spread of ignorance. The Vedas and worldly knowledge
are limited by Maya, and only the one who understands the true nature of the
Ashwattha tree and the spread of ignorance will have complete knowledge.1.
The Lord explains to Arjuna that Maya, or ignorance, nourishes the Ashwattha tree which is composed of three qualities: Sattva, Raja, and Tamas. The buds on this tree represent the objects of enjoyment, while the branches symbolize the 84 million species that exist in the universe. The root of this Maya tree is karma bondage, which spreads everywhere. This Ashwattha tree can also be seen in the human body, with the abode of the latent and divine-human spirit being located in the Brahmarandhra. The trunk of this tree runs from the command chakra to the base chakra. Knowledge is pure in the command chakra, but progressively reduces to Anahata, Manipur, Swadhisthan, and Muladhara. Below Anahata, the effects of the three qualities become more pronounced, leading to illusion, ignorance, affection, and malice. This tendency in karma creates attachment to the results of actions, which spreads throughout the body. One can also view the Ashwattha tree in the form of true knowledge leading to Maya (ignorance), intelligence, mind, word, touch, form, taste, smell, sensorium, lust, action, senses, subject, world, and result, respectively. By understanding the nature of this Ashwattha tree and transcending it through spiritual practice, one can attain true knowledge and liberation from the cycle of birth and death.2.
The Ashwattha tree is a metaphorical representation
of the cycle of birth and death, which is perpetuated by Maya or ignorance.
Maya nourishes this tree with three qualities - Sattva, Raja, and Tamas, and
its branches spread across the entire universe. The roots of this tree, which
are the karma bondages, are deeply embedded everywhere. The human body is also
a microcosmic representation of this tree, with the Brahmarandhra being the
abode of the divine-human spirit and the chakras representing the trunk of the
tree. However, this Ashwattha tree is not visible in the world as it is neither
limited by time nor space. Its roots are so deep that they have even penetrated
the supreme Brahman, the ultimate reality. The only way to cut this tree is by using
weapons of disinterest and knowledge. By practising detachment and gaining
knowledge of the Brahman, one can destroy this tree of ignorance and attain
liberation from the cycle of birth and death..3.
To attain liberation from the cycle of birth and
death, one must develop disinterest in the material world and cut down the tree
of worldly desires. Only then can one attain the ultimate position where the
fruits of the tree no longer attract them. This ultimate position is beyond the
origin of the world, which has expanded from the supreme Brahman, the divine.
By remaining centred on the Supreme God and constantly being self-aware, one
becomes available for true knowledge and attains liberation. When a person is
completely immersed in the self, they become situated in the true reality and
gain knowledge of the ultimate truth.4.
It suggests that when one's ego and attachment are
destroyed, darkness (symbolic of ignorance and suffering) is also destroyed.
The person who has achieved this state is described as living in the world like
a lotus, which grows in muddy water but remains pure and unaffected by its
surroundings.
The passage also emphasizes the importance of
self-discipline and detachment from desires, which are compared to a roasted
seed in which the seed of desire cannot be born. By eliminating desire, the
enlightened person is freed from happiness and sorrow and reaches a state of
latent, ultimate freedom. 5.
The radiance of the Sun, Moon, and Fire cannot
reach my ultimate state, known as Atma Swarupa. It is a realm of eternal and
absolute knowledge, where ignorance has no place. The power that governs every
particle of the universe emanates from this state, energizing and regulating
all of creation. When one attains this state of complete realization, they do
not descend into ignorance. Rather, it becomes their ultimate abode, a place
where they reside in a state of pure awareness.6.
The immortal human spirit resides within this
mortal body. When the soul becomes active in the body, it merges with the
divine spirit, and the ego towards the body gives life to the soul. When the
soul recognizes and accepts its unity with nature, it harmonizes with its
surroundings. Assuming the mind and five senses are instruments, the soul acts
as the doer and the devotee. As a result, the soul forgets its identity and
merges with the persona created by the mind and senses. After merging with the
mind and senses, the soul forgets its original form and takes on the persona of
a human being. Its nature becomes aligned with the inclinations of the mind and
senses. When the body is eventually sacrificed, the soul is attracted to the
tendencies and nature it had developed while in the body. 7.
When the soul leaves the body upon the sacrifice of
the body, it carries the mind and senses with it, much like how the air carries
a fragrance from one place to another. During this process, the five senses -
smell, taste, sight, touch, and sound - become absorbed into each other. The
smell is absorbed into the taste, taste into heat, heat into touch, and
ultimately, all of them merge into sound. The sound then merges with nature,
and the soul is separated from the body that it had inhabited. The soul then
assumes a new body and, along with the nature and tendencies of the previous
body, carries its touch, radiance, taste, smell, and sound into the new body.8.
Wherever the soul goes, and whichever body it
inhabits, it brings along the mind and senses. Through these faculties, the
soul experiences various stimuli, which can cause pleasure or pain through the
ears, eyes, skin, tongue, nose, and mind.9.
Unenlightened individuals may observe the soul
leaving one body and taking birth in another, and engaging with various
stimuli. They may believe that the soul is born and dies, but this perception
is due to their lack of understanding. However, those who have attained
self-enlightenment recognize that the soul is inert and immutable. Even though
the soul may appear to engage in actions and experiences within the body, the
soul remains perpetually unchanged and unconquerable. It is only due to the
perception of the living beings that a sense of spirit is attributed to the soul.10.
The yogi who is constantly engaged in
self-realization and seeks to know the true self recognizes the latent,
orderly, and non-doer nature of the soul by observing it within himself.
However, those whose consciousness is impure and are identified with the body,
intellect, and other living beings are unable to perceive the true nature of
the soul, even if they are diligent in their efforts. Such individuals, who are
ignorant and foolish, remain unaware of the true essence of the soul.11.
I am the sole energy that animates the sun, which
manifests as its constant fiery and luminous nature. Similarly, the radiance in
fire, the brilliance of the moon, and all other manifestations of consciousness
are expressions of my divine presence. My living spirit imbues my non-living
nature with energy and animates it, causing it to appear as a dynamic and vital
force.12.
The earth's foundational power to hold is only
possible due to my power. I am also present behind the subtle influence of the
moon, which provides sustenance to the earth's vegetation. Through my
transcendent nature, the qualities of the living spirit begin to manifest even
in non-living entities.13.
As the divine energy, I am ignited as the universal
fire within the body of all living beings. The process of inhalation and
exhalation acts as bellows to kindle this fire within us. Through the power of
this fire, I am able to digest all types of food, including raw, cooked,
undercooked, and liquid. It is due to my presence that the universal fire is
ignited within the body of all living beings.14.
I am the very source of all thoughts in the hearts
of all living beings, including the sense of self, memory, and knowledge. It is
through my power that memory is generated within the mind. It is important to
note that the closer a person is to me, the stronger their memory power
becomes. The blessings of Ishwar or proximity to me can be gauged by one's
ability to remember. Knowledge is also a product of my power, as I am the
ultimate source of all knowledge. It is through my power that ignorance and
doubt are eliminated, and the true nature of reality is revealed. I alone
possess the complete and profound knowledge present within the Vedas. I am the
doer and knower of all knowledge, and the ultimate form of knowledge is my very
essence.15.
In this world, there are two types of spirits - the
perishable and the imperishable. The perishable spirit is known as Kshar
Purush, which appears to be born and die, but is indestructible. The
imperishable spirit is divine and acts as an intermediary between the perfect
divine and the human spirit. This divine spirit is also known as the ignorant
state of Brahma, and the Ashwattha tree is born from it. Maya, the illusionary
power, resides in seed form within this divine spirit. Both the human spirit
and Maya originate from this divine spirit.16.
Even more surprising is that there is not just the
Kshar human spirit and the divine intermediary spirit, but also a third and
superior divine spirit. When this supreme divine spirit manifests, it brings an
end to the existence of both the other two spirits and pervades everything.
Once the observer and the observed disappear, only this supreme divine remains.
It spreads throughout all three worlds and permeates every particle of the
universe. This supreme spirit is the pure soul.17.
As Purushottam, I am the highest and ultimate
reality, beyond both the Kshar Purush Jiva and the Akshar Purush imperishable
divine. I am the supreme soul and the source of all existence. The knowledge of
self-realization leads to the realization of my true nature as the ultimate
reality.18.
Such knowledgeable individuals are rare and blessed, for they have realized the ultimate truth and have transcended the limitations of the material world. They have recognized that all actions and devotion should be directed towards the Supreme Soul, who is the ultimate reality and source of all existence. Through their practice of spiritual disciplines, they have attained a state of oneness with the divine and are able to perceive the divine presence in all things. They are not swayed by the dualities of pleasure and pain, happiness and sorrow, for they have realized the transient nature of the material world. Their devotion and worship are not mere rituals, but a deep expression of their love and surrender to the Supreme Soul. They remain constantly centred on the self and can maintain equanimity in all situations, for they have realized that the ultimate reality is beyond the limitations of the material world. Thus, knowledgeable individuals who have realized the Supreme Soul are truly blessed and are able to attain a state of ultimate bliss and liberation.19.
Indeed, O Arjun, what I have revealed to you is the
very secret scripture, not a matter of mere imagination, but an absolute
reality. However, it is not comprehensible to everyone, as it requires a deep
understanding and realization. Therefore, this knowledge is considered
confidential. Only those who possess a deep insight into the true nature of the
Self can attain enlightenment by realizing this knowledge.20.
om tat sat
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