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This is a continuation of the commentary on the 15th chapter of the Bhagavad Gītā, which began yesterday with the first two parts. The first part, comprising the first six ślokas, describes this world as an Aśvattha tree—an upside-down tree of existence that does not remain the same even until the next day. It is a symbol for our world and our life within it. This tree is said to be eternal, yet we can still transcend it. With the strong axe of non-attachment, we can cut it down. This section describes the way to reach the highest aim, the divine abode, and emphasizes that we must work on ourselves to purify our qualities. The second part, ślokas 7 to 11, describes how we came into this world—how the individual soul came into existence and attracted the indriyas and the mind, or the subtle body. The essence is divine, the ātmā, but that is invisible. We ended with the question: who can actually realize this ātmā? Those who are deluded, meaning they have not purified themselves, cannot realize it even if they try to meditate. But if we are truly pure yogīs, struggling and performing sādhanā, then we can realize this soul within ourselves. The next part, ślokas 12 to 15, elaborates further on where God is present. Where can we find God? Where can we realize God? Of course, God is everywhere. From that point of view, one could say this question is unnecessary. Yet, there are certain aspects in creation that serve as a real guideline to the divine. Just as Swāmījī says, God is in our whole body, but we specifically meditate on our heart. The question for the next ślokas is: where can we find God in this world? The first answer is that God reveals Himself as light. The central word here is Tejas. Tejas means the light, the radiation. It speaks about Āditya, the sun, that enlightens the whole Jagat, the world. It also speaks about the moon, Chandra, and about fire, Agni. It says the light of the sun, which illuminates the whole universe, as well as the light of the moon and the light of the fire—understand that this light is my light. "My"—who is speaking? Śrī Bhagavānuvāca, God speaks. It says in clear words: the light of the sun does not come from the sun. The light of the moon does not come from the moon. The light of the fire does not come from the fire itself. Some of you may remember that about 15 years ago, a student had such a realization. It is dark, and Swāmījī loved that and repeated it over and over. The sun, as a physical being, does not have the light. From where does it get the light? The answer is here. Bhagavān says, that is my light. I am giving the light to the sun. In the same way, we already know that the moon is actually only reflecting the light of the sun. Here it is said the sun is actually only radiating the light of God. God is light, and this is what we know as enlightenment. Remember, we had one śloka before where this highest world was described. And it was said this world, this highest world, is not illumined by the sun or moon or fire. Now here it is explained. Because these are just physical beings and they cannot give light. The real light is the divine light. God gives the light. God is the light. Here we have the central word, Ojas. It's a word which Swāmījī usually does not use, very rarely. Swāmījī would speak about Prāṇa, the energy, the life energy. It says, "I am the Ojas, and I pervade the whole world." To go through, to be inside. And I sustain, through my energy, through these urges, the life of all living beings. And I enter the moon. The special energy, the radiance of the moon, that is my light, my energy. This is now called Soma, and we are reminded of our Bindu Chakra. Swāmījī again doesn't use the word Soma. I guess he would say Amṛta. And as Soma, the energy of the moon, I give the juice and the taste to all the vegetation. You can say that is a secret, how the Prāṇa comes in the plants and gives us the energy as food. If this would not happen, then we could eat the plants, but we wouldn't get any energy. So the 13th śloka says, "Permeating or pervading the earth, I sustain all beings through my energy, and as the moon energy, I nourish all plants, giving them juice and taste." So the first was the light, the second was the energy. Now, the third aspect. And this śloka is especially interesting, the next one, which I'm singing. It might be interesting for some of you to learn that by heart. Because this is a perfect eating mantra. We have an eating mantra, but if you want another one, here it is. Number 14 of this chapter. It says, "Ahaṁ," I, means God. I become the Vaiśvānara, that means the fire. The fire of digestion, I enter the bodies of the living beings and become the fire of digestion in their bodies. Here the term Vaiśvānara is used, which again Swāmījī would usually not use. Swāmījī usually uses the term Jāṭharāgni. Agni is the fire, so the specific fire of digestion, Swāmījī usually calls Jāṭharāgni. So God is the fire of digestion. And now, Prāṇa, Apāna, Samāna, Vyāna, Udāna. Prāṇa and Apāna, you know? Actually, before, when I translated as "living beings," the word Prāṇī is used. That which has Prāṇa is a Prāṇī, a living being through the Prāṇa. And we know there are ten Prāṇas. And two of them are named here, Prāṇa and Apāna. Just last week, Swāmījī spoke about these. So now, this fire, connected or together with Prāṇa and Apāna, digests the food. And it said, this is Chaturvidhaṁ, Chatur means four-fold, it has four different types of food. So there is a lot of speculation that there are now these four types of food. One is that the food is divided into what we are chewing, like an apple. What we are sucking in or drinking, like water. What we are licking, like ice cream, or what we are swallowing, like a pill. There are other systems; it doesn't really matter. We can say, "I, God, enter as a fire of digestion the body of all living beings." And together with Prāṇa and Apāna, or you can say with all the Prāṇas in the body, I digest the different types of food. So here we have the aspect of the fire. Now the fifteenth. The central word here is Hṛdi, the heart. And in Hindi, it's very similar, Hṛdaya. You remember our sādhvī, Hṛdaya Kamala, the Heart Lotus. The Anāhata Chakra. This goes back actually before that. It was said the really striving yogīs can realize God inside. We are inside, in the heart. That means, I live in the heart of all living beings. I live in every heart. From me comes Smṛti, that means memory. No, not the memory of what you did yesterday. The memory of God in the holy scriptures, when the word "Smṛti" is used, always is meant that we remember our essence, our origin, the divine, and Jñāna, the wisdom. That is how it is used, that is what it means. Not intellectual knowledge, but the divine knowledge. So God says, from me come Smṛti and Jñāna. The memory and the wisdom of the divine. And also Apohanam, that means their absence, their loss. In other words, it is all in my hands. I think this reminds us of something. Nāhaṁ Kartā, Prabhu Dīpa Kartā. I am not the doer, God is the doer. Here God says, "Yes, I am the doer." Whatever happens is my mercy, is my will. Next, he speaks about the Vedas. Vedaiśca sarvairaham eva vedyo. Veda means the divine knowledge. And the Vedas are divine knowledge. It does not mean a book. This is one way of trying to preserve the knowledge when the people's Smṛti, memory, is not anymore so good. So it says, all the Vedas have actually one aim, and this is to know me. To recognize me, to realize God. And God continues and says, "I am the Vedānta Kṛt." Vedānta, you know this as the highest philosophy, the philosophy of non-dualism, the oneness. And we often say, now the author is Ādi Śaṅkarācārya. No, the author of the philosophy of oneness is the oneness. Here God says, "I am the author. I am the origin of the Vedānta philosophy." It's a divine revelation, and because it was lost and ignored at that time, there are some people who have the duty to restore it, to bring it back to us. That was, for example, Śaṅkarācārya. And God says, "I am the Vedavit." Means the knower of the Veda. The knower of the divine wisdom. And this is exactly the same word which was already used in the first śloka, right in the beginning. Where this Aśvattha tree, this creation was described and was said, the one who knows really the essence of this Aśvattha tree, he is a Vedavit, he is a true knower of the Vedas. So, who becomes a Vedavit and knower of the Vedas is actually one with God. He is a knower of the Vedas. So, together translated, "I live in every heart." From me come memory and wisdom, and also their absence. All Vedas have one aim only: to know me. I am indeed the creator of the Vedānta and the knower of the Vedas. Now he comes to the main point of this chapter, which gave the title Puruṣottama, Puruṣa Uttama or Uttama Puruṣa. Puruṣa, we had already this word once before, means something like the being. And Uttama means the highest. So now we are going in the final, straight. It says in the beginning there are dvāv, that means two. Two types of Puruṣa, two types of beings. Located in this world, two types of Puruṣa are to be distinguished. One is Kṣara and the other is Akṣara. Kṣara means what is changing. What is permanent? Wait, impermanent, perishable. Akṣara means what is not changing, not impermanent. So you can say perishable and eternal. And now it is described which one is Kṣara and which one is Akṣara. Kṣara, or perishable. Sarva Bhūtāni, all creatures. Whatever has been created in this world is part of this Aśvattha tree. And you remember, Aśvattha not remaining the same even till the next day. So, very obviously changing. All creatures are Kṣara, perishable. What is Akṣara is called Kūṭastha. So the imperishable is called Kūṭastha. And this is a quite complicated point, not so easy to understand. It is like that which creates all these beings, the origin of the creation. The principle of this world. Remember, we had this contradiction already in the beginning. When it was said, this Aśvattha tree is actually eternal. But everything that is created through this Aśvattha tree is itself changing all the time. So the eternal principle of change. And it was said that it is eternal, but still you can cut it. Here we are exactly continuing on that point. This contradiction between the changeable and the unchangeable. So this permanent principle brings forth this whole creation. This origin, the root of the creation, is called Prakṛti or Māyā. So it says, what the Māyā brings into existence, that is changeable. But the principle of Māyā itself, that's permanent. So these are the first two Puruṣas, which are distinguished. The two types of beings, but both are not this Uttama Puruṣa. And that comes now, and here it starts straight away with Uttama Puruṣa. Puruṣa, we know already, the being. And Uttama means the highest. And if you turn these two words around, from Uttama Puruṣa becomes Puruṣottama. And when you turn it, then from that arises Puruṣottama. And in Sanskrit, these words, when they merge together, they change slightly, so from Puruṣottama becomes Puruṣottama. So it says there is an Uttama Puruṣa, and that is different. That is distinct from these two, which were mentioned before. And this is also called Paramātmā, the highest self. Loka Traya means Loka Traya, that's three worlds. I mean, there are different ways to describe the world in 40 levels. Also, here it's in three worlds. Basically, this world, the higher and the lower. It says this Puruṣottama or Uttama Puruṣa pervades all three worlds and sustains them. And this Uttama Puruṣa is actually the eternal Lord. Here the word Īśvara is used, and Īśvara means the Lord God. So in the previous śloka, two types of Puruṣa were described. But the highest Puruṣa, Uttama Puruṣa, also called Paramātmā, is distinct from both. This is the eternal Īśvara, God. So here now, really, the word Puruṣottama comes. Here we are on the point, and this is the title of this chapter, the Puruṣottama Yoga, the Yoga of the Highest Self. The words Kṣaram and Akṣaram, which were before for the first time, these two Puruṣas, they are repeated here, so the perishable and the imperishable Puruṣa. So it says, "Because I am higher than this perishable Puruṣa, and I am even higher than the unchangeable Puruṣa." Therefore, I am called the highest Puruṣa. I am called in the Loka and Veda, in the world and in the Vedas. The translation of the whole: "Since I surpass the perishable, I am higher, and I am even higher than the imperishable. I am called in the world and in the Vedas Puruṣottama, the Supreme Self." So our duty is now to distinguish between these first two Puruṣas and the real highest Puruṣa. And that's not easy, because what is already eternal, and still we are told it's not God and you have to go beyond, that's not an easy task. It is actually a real, deep guidance for meditation here. And it cannot be different. Or could we expect that we can, through intellectual reasoning, realize God? Surely not. Kṛṣṇa here just warns us of a trap. Don't be too early satisfied. That very often happens. We have already had some meditation experiences. And then we think, that's it. I know Swāmījī's disciples, through Swāmījī's guidance, they experience something, and then their pride came. They became their own teacher. And left Swāmījī thinking, "Now I don't need the guru anymore." The guru will tell us when we have really reached that real aim. And it's really dangerous to get stuck somewhere in between. Swāmījī mentions this often in connection with the Anāhata Chakra. He says, "This is so beautiful, so beautiful." And you don't want to go on anymore. And then this beautiful experience can be your biggest trap in your life. So in this way, it's quite a serious point here. To distinguish between this Māyā principle, which is itself eternal, and God, which is actually beyond that. The terminology here comes very much from the Sāṅkhya philosophy. This Māyā principle is called Prakṛti, and God is called Puruṣa. But the Bhagavad Gītā is very universal. It also translates it for us in the terminology which we know better. And, as we have already been told, this is also called Paramātmā. And that is what Swāmījī uses. So don't get stuck at the Māyā. Go on to the Paramātmā. And here it's called Puruṣottama. It's the same. It says, "Who recognizes me as such, as this Puruṣottama?" And one important word is here included, Asamūḍha. That means with an undiluted mind, with a clear mind. And how does it get clear? Through purification. It's the same word which we had earlier in the fifth śloka, and then it says how we get this undiluted mind. I'd like to repeat number five because it's so practical. Only those who are free from pride and delusion. Only those who have overcome the evil of attachment. Those who are centered in the self and free from desires, who are beyond the duality of pleasure and pain, only such undiluted seekers reach the eternal goal. Here, number 19, now we are at this goal. And it just repeats. Those who have an undiluted mind, in this sense, they recognize me as Puruṣottama. As Paramātmā, and it is said they are Sarvavit. They know everything. Omniscience. Eternal knowledge. An attribute of the divine, which then becomes our attribute. And what is the result? Sarva-bhāvena bhajati. Bhajati, we know this word bhajan. It means, actually, not to sing. It means to praise, to worship, to adore God. So, who has realized me as Puruṣottama, he will praise me, worship me. Sarva Bhāvena, that means with a whole heart, with a whole being. So number 19 is complete. Who, with an undiluted mind, recognizes me as that Puruṣottama, He knows everything and worships me with his whole being. O Arjuna! Here the name Bharata is there, but it is standing for Arjuna. And the last one. It is spoken about Guhyatamaṁ Śāstram. Guhyatamam, that means secret, intimate. And here we have the Śāstra, the teaching, the divine scripture. So this most intimate teaching has been revealed to you. Through me, God speaks. And this Guhyatama Śāstra, this secret teaching, usually it's called an Upaniṣad. Secret, not in the sense that not someone could come here and sit here, no, that's not the point. But if someone comes, he will not understand. He will feel bored and walk away. It's secret because we have to be purified. Only then can we get it. And therefore, it's also kept a little bit secret, because it doesn't make any sense to talk to everyone if they cannot grasp it. And now we start to understand why Swāmījī appreciates these chapters especially. It's like the essence of the Bhagavad Gītā, the highest teaching, the most sacred teaching, and it says, "Who knows this teaching," that means who recognizes me as Puruṣottama, he becomes Buddhimān, that means wise or self-realized. And we have two words: "Kṛt" and "Kṛtya." "Kṛt" means "to do," and "Kṛtya" means "that which has to be done." Such a person has done what has to be done. He has accomplished what can be accomplished, has realized what has to be realized, and nothing, nothing is anymore left, because he knows everything. That is the final liberation. Thus I reveal to you. The most secret teaching. Who knows this becomes a wise one and has accomplished all that has to be accomplished. There is an end after this Upaniṣad or this chapter of the Bhagavad Gītā. It is not directly part of the Bhagavad Gītā, but it is always after every chapter, something similar. Oṁ Tat Sat Iti. Oṁ, this is the truth. Śrīmad Bhagavad Gītā Supaniṣatsu. This is the secret teaching of the Bhagavad Gītā. Brahma Vidyāyāṁ Yoga Śāstre. This is the yoga teaching of the divine knowledge, the yoga teaching of God realization. So the Kṛṣṇa-Arjuna Saṁvāda is in the form of a dialogue between God Kṛṣṇa and his disciple Arjuna. Puruṣottama Yoga Nāmā Pañcadaśodhyāya. This is the 15th chapter with the title Puruṣottama Yoga. The title of the chapter is always at the end of the chapter. Bhagavad Arpaṇamastu, that means let us offer it to God. That's the same when we say, "Śrīdīp Nārāyaṇa Bhagavānakī Jaya," we offer it to God. So now, for the end, I would like to chant the whole chapter. I was also requested to do that. And I think it's planned to put it on YouTube. That you can use it and practice from that, if you want. You need only a good transcription of the chapter? Okay, I would suggest taking it as a small meditation, a ten-minute meditation. Close your eyes, sit straight, and relax. Fifteen chapters of the Bhagavad Gītā have the title Puruṣottama Yoga. The yoga of the Supreme Self. Oṁ Śrī Paramātmane Namaḥ. Atha Śrīmad Bhagavad Gītā Bhāṣyādhyāyaḥ. Śrī Bhagavānuvāca: Urdhvamūlam adhaḥśākham aśvatthaṁ prāhur avyayam. Chandāṁsi yasya parṇāni yas taṁ veda sa veda vit. Adhaś cordhvaṁ prasṛtās tasya śākhā guṇapravṛddhā viṣayapravalāḥ. Adhaś chamalānyāna-santatāni Karma-nubandhinī-manuṣya-loka. Na rūpamasyeha tathopalabhyate, nānto na cādirna ca sampratiṣṭhā. Aśvattham enaṁ suvirūḍhamūlaṁ, asaṅgaśastreṇa dṛḍhena chittvā. Tataḥ padaṁ tat parimārgitavyaṁ, yasmin gatā na nivartanti bhūyaḥ. Tam eva cākhyāṁ puruṣaṁ prapadye, yataḥ pravṛttiḥ prasṛtā purāṇī. Nirmānamohaḥ cittasaṅgadoṣaḥ, adhyātmanityā vinivṛttakāmāḥ. Dvandvair vimuktāḥ sukha-duḥkha-saṅjñair gacchanty amūḍhāḥ padam avyayaṁ tat. Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ. Yad gatvā na nivartante, tad dhāma paramaṁ mama. Mamaivāṁśo jīvaloke, jīvabhūtaḥ sanātanaḥ. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati. Śrīraṁ yād avāpnoti yaccha pūtyaraṁ ṭiṣvaraḥ kṛhiṭvaitāni samyati vayur gandhāni vāśayāt śrotraṁ cakṣuḥ sparsanaṁ ca rasanaṁ grānaṁ eva ca. Adhiṣṭhāyam anasthayam viṣayān upaśivati. Utkramantam sthitam vāpi bhuñjanam vā guṇānvitam. Vimūḍhānānupaśyanti paśyanti jñānacakṣuṣaḥ, yathāntayoginaś cāyanaṁ paśyantyātmanyavasthitam, yathāntāpyakṛtātmāno nayanaṁ paśyantyacetasaḥ, yadādityagataṁ tejo jagadbhāsayatekhilam, yacchandraṁ asi yacchājñau tattvaṁ jāvidhī mamakam. Kāmaviṣya ca bhūtāni dhāryam yāham ojasāḥ puṣṇāmi ca sadyāḥ sarvāḥ sumo bhūtvarasātmakāḥ ahaṁ vaiśvānaro bhūtvā prāṇīnāṁ dehaṁ āśritaḥ prāṇāpānasamāyuktaḥ pacchāmyaṇam ca thurvidhaṁ sarvasya cāhaṁ haridīsaṇi viṣṭo mattaḥ smṛtir jñānaṁ apohaṇam ca vidaiśa sarvairaḥ meva vedyo. Vedānta-kṛd-veda-videva-cāhaṁ, dvāvimāo pura-sāloke, kṣāra-śākṣura-eva-cā. Kṣaraḥ sarvāṇi bhūtani, kūrtas-dhocchara-ucchate. Uttamah pura-śāstvaṇyaḥ, param-atyetur-dhārtaḥ, yalakha-trayamavishya-bibhartya-vyaya-ishvaraha. Yasmat-ksharam-atitho-ham-aksharat-apicchotamaha. Prathita puruṣottamah yo mām evam samuddho jānāti puruṣottamam. Sa sarva-vid bhajatimam sarva-bhavena bhārata, gitti guhyatamam śāstram ittam uktam ayanagha, ithad budhavabudhimansyat krta krtyascha bharata. Om tatsat iti Śrīmad Bhagavad Gītā supaniṣatsu brahmavidyāyām yogaśāstṛi Śrī Kṛṣṇa Arjuna sambhādi. Puruṣottama Yoga Nāma, Pañcadaśodhyāya, Bhagavata Arpaṇamastu. Sudeep Narayan Bhagavān Kī Jai. Mahāmandir Eśvar, Śrī Svāmī Maheśvarānandajī, Gurudeva Kī Jai.