Bhagavad Gita Chapter 15 Verse 7 — Purusottama Yoga
Sanskrit
ममैवांशो जीवलोके जीवभूतः सनातनः | मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ||१५-७||
Transliteration
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ . manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||15-7||
Hindi Meaning
।।15.7।। इस जीव लोक में मेरा ही एक सनातन अंश जीव बना है। वह प्रकृति में स्थित हुआ (देहत्याग के समय) पाँचो इन्द्रियों तथा मन को अपनी ओर खींच लेता है अर्थात् उन्हें एकत्रित कर लेता है।।
English Meaning
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Commentary
In this verse the identity of the living being is clearly given. The living entity is the fragmental part and parcel of the Supreme Lord – eternally. It is not that he assumes individuality in his conditional life and in his liberated state becomes one with the Supreme Lord. He is eternally fragmented. It is clearly said, sanātanaḥ. According to the Vedic version, the Supreme Lord manifests and expands Himself in innumerable expansions, of which the primary expansions are called viṣṇu-tattva and the secondary expansions are called the living entities. In other words, the viṣṇu-tattva is the personal expansion, and the living entities are the separated expansions. By His personal expansion, He is manifested in various forms like Lord Rāma, Nṛsiṁha-deva, Viṣṇumūrti and all the predominating Deities in the Vaikuṇṭha planets. The separated expansions, the living entities, are eternally servitors. The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present. Similarly, the separated expansions of living entities have their identities. As fragmental parts and parcels of the Supreme Lord, the living entities also have fragmental portions of His qualities, of which independence is one. Every living entity, as an individual soul, has his personal individuality and a minute form of independence. By misuse of that independence one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditioned life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world. The living entities, not only human beings and the cats and dogs, but even the greater controllers of the material world – Brahmā, Lord Śiva and even Viṣṇu – are all parts and parcels of the Supreme Lord. They are all eternal, not temporary manifestations. The word karṣati (“struggling” or “grappling hard”) is very significant. The conditioned soul is bound up, as though shackled by iron chains. He is bound up by the false ego, and the mind is the chief agent which is driving him in this material existence. When the mind is in the mode of goodness, his activities are good; when the mind is in the mode of passion, his activities are troublesome; and when the mind is in the mode of ignorance, he travels in the lower species of life. It is clear, however, in this verse, that the conditioned soul is covered by the material body, with the mind and the senses, and when he is liberated this material covering perishes, but his spiritual body manifests itself in its individual capacity. The following information is there in the Mādhyandināyana-śruti: sa vā eṣa brahma-niṣṭha idaṁ śarīraṁ martyam atisṛjya brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛṇoti brahmaṇaivedaṁ sarvam anubhavati. It is stated here that when a living entity gives up this material embodiment and enters into the spiritual world, he revives his spiritual body, and in his spiritual body he can see the Supreme Personality of Godhead face to face. He can hear and speak to Him face to face, and he can understand the Supreme Personality as He is. From smṛti also it is understood, vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ: in the spiritual planets everyone lives in bodies featured like the Supreme Personality of Godhead’s. As far as bodily construction is concerned, there is no difference between the part-and-parcel living entities and the expansions of viṣṇu-mūrti. In other words, at liberation the living entity gets a spiritual body by the grace of the Supreme Personality of Godhead. The words mamaivāṁśaḥ (“fragmental parts and parcels of the Supreme Lord”) are also very significant. The fragmental portion of the Supreme Lord is not like some material broken part. We have already understood in the Second Chapter that the spirit cannot be cut into pieces. This fragment is not materially conceived. It is not like matter, which can be cut into pieces and joined together again. That conception is not applicable here, because the Sanskrit word sanātana (“eternal”) is used. The fragmental portion is eternal. It is also stated in the beginning of the Second Chapter that in each and every individual body the fragmental portion of the Supreme Lord is present ( dehino ’smin yathā dehe ). That fragmental portion, when liberated from the bodily entanglement, revives its original spiritual body in the spiritual sky in a spiritual planet and enjoys association with the Supreme Lord. It is, however, understood here that the living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one with the Lord, just as the parts and parcels of gold are also gold.
Hinglish Commentary
Is verse mein jeevatma ki asli pehchaan di gayi hai. Jeevatma, jo ki Supreme Lord ka ek chhota hissa hai, woh hamesha se aisa hi hai. Yeh nahi hai ki woh apni zindagi ke dauran alag hota hai aur jab woh mukt hota hai toh Supreme Lord ke saath mil jata hai. Woh hamesha se chhote tukde ki tarah hai, jaise ki sanātanaḥ ka matlab hai. Vedic gyaan ke hisaab se, Supreme Lord apne anek avataaron mein prakat hota hai, jismein pramukh avataar ko viṣṇu-tattva kaha jata hai aur dusre avataar ko jeevatma. Iska matlab hai ki viṣṇu-tattva woh personal expansion hai, jabki jeevatma alag hissa hai. Supreme Lord apne personal avataar mein, jaise ki Lord Rāma, Nṛsiṁha-deva, aur Viṣṇumūrti, anek roopon mein prakat hota hai. Jeevatma hamesha se seva karne wale hain. Supreme Lord ke personal avataar aur jeevatma dono ki apni pehchaan hai. Jeevatma bhi Supreme Lord ki kuch qualities ko share karte hain, jaise ki thoda independence. Har jeevatma, ek individual soul ke roop mein, apni khud ki individuality aur chhoti independence rakhta hai. Agar woh apne independence ka galat istemal kare, toh woh bandhan mein aa jata hai, aur agar sahi tarike se use kare, toh woh hamesha mukt hota hai. Dono halaton mein, jeevatma ki quality hamesha se eternal hoti hai, jaise ki Supreme Lord ki. Jab woh mukt hota hai, toh woh is material world se azaad hota hai aur transcendental service mein laga hota hai; jab woh bandhan mein hota hai, toh woh material nature ke modes se dominated hota hai aur Lord ki transcendental loving service ko bhool jata hai. Is wajah se, usse material world mein apni existence banaye rakhne ke liye bahut mehnat karni padti hai. Jeevatma sirf insaan nahi, balki cats, dogs aur material world ke bade controllers jaise Brahmā, Lord Śiva aur Viṣṇu bhi, sab Supreme Lord ke parts hain. Yeh sab eternal hain, temporary nahi. Jab hum karṣati ki baat karte hain, toh yeh bahut hi maayne rakhta hai. Bandhan mein jeevatma, jaise lohe ke taalon se bandha hota hai. Woh false ego se bandha hota hai, aur uska mann is material existence mein usse chalata hai. Jab mann goodness ke mode mein hota hai, toh uske kaam achhe hote hain; jab passion mein hota hai, toh pareshani hoti hai; aur ignorance ke mode mein, woh lower species of life mein chala jata hai. Lekin is verse se yeh clear hai ki conditioned soul material body, mann aur senses se dhaka hua hota hai, aur jab woh liberated hota hai, toh yeh material covering khatam ho jati hai, aur uska spiritual body uski individuality ke saath prakat hota hai. Mādhyandināyana-śruti mein yeh bataya gaya hai ki jab ek jeevatma is material body ko chhod kar spiritual world mein chala jata hai, toh woh apne spiritual body ko revive karta hai, aur us spiritual body mein woh Supreme Personality of Godhead ko face to face dekh sakta hai, sun sakta hai aur baat kar sakta hai. Smṛti se bhi yeh samajh aata hai ki spiritual planets mein sabhi log Supreme Personality of Godhead jaise bodies mein rehte hain. Bodily construction ke maamle mein, jeevatma aur viṣṇu-mūrti ke expansions mein koi farq nahi hai. Liberation par, jeevatma Supreme Personality of Godhead ki kripa se ek spiritual body prapt karta hai. Mamaivāṁśaḥ ka matlab hai ki jeevatma ka Supreme Lord se chhota hissa hone ka matlab yeh nahi hai ki woh kisi material broken part ki tarah hai. Humne pehle chapter mein samjha hai ki spirit ko tukdo mein nahi kaata ja sakta. Yeh fragment material nahi hai, yeh matter ki tarah nahi hai jo kaata ja sake aur phir se joda ja sake. Yeh concept yahan applicable nahi hai, kyunki yahan sanātana ka shabd use kiya gaya hai, jo ki eternal hai. Yeh fragmental portion hamesha se eternal hai. Jaise ki pehle chapter mein kaha gaya hai, har individual body mein Supreme Lord ka fragmental portion hota hai. Jab yeh fragmental portion bodily entanglement se azaad hota hai, toh yeh apne original spiritual body ko revive karta hai aur Supreme Lord ke saath sambandh ka anand leta hai. Yeh samajhna zaroori hai ki jeevatma, jo ki Supreme Lord ka chhota hissa hai, qualitatively Lord ke saath ek hai, jaise ki sona ke tukde bhi sona hi hote hain.
Chinmaya Commentary
अनन्तवस्तु अवयव रहित होने के कारण अखण्ड और अविभाज्य है। तथापि उपाधियों के सम्बन्ध से उसमें खण्ड और विभाग होने का आभास निर्माण हो सकता है। जिस प्रकार सर्वगत आकाश का कोई आकार नहीं है तथापि घट उपाधि से अवच्छिन्न होकर बना घटाकाश बाह्य महाकाश से भिन्न प्रतीत होता है।इसी प्रकार देहेन्द्रियादि से अवच्छिन्न मर्यादित सीमित आत्मा जीव के रूप में आत्मा से भिन्न प्रतीत होता है। अथवा जैसे आकाश में स्थित चन्द्रमा एक पात्र में स्थित जल में प्रतिबिम्बित होता है और वह प्रतिबिम्ब जल की स्थिति के अनुसार स्थिर या विच्छिन्न होता रहता है किन्तु प्रतिबिम्ब के छिन्नभिन्न होने का प्रभाव आकाशस्थ चन्द्रमा पर नहीं पड़ता। इसी प्रकार मनबुद्धि रूप सूक्ष्म शरीर में व्यक्त चैतन्य जीव कहलाता है। अन्तकरण की वृत्तियों के अनुसार यह जीव स्वयं को सुखीदुखी संसारी अनुभव करता है किन्तु उसका शुद्ध चैतन्य स्वरूप सदा अविकारी ही रहता है जो सनातन कहा गया है।उपर्युक्त विवेचन का तात्पर्य यह है कि आत्मा को प्राप्त हुआ जीवत्व अज्ञान के कारण है। अत वह जीवत्व आभासिक है वास्तविक नहीं जैसे आकाश का एकदेशीयत्व और चन्द्रमा का प्रतिबिम्बित्व। अज्ञान का नाश हो जाने पर जीव स्वत आत्मस्वरूप बन जाता है। तत्पश्चात् ज्ञान की उपस्थिति में अज्ञान पुन नहीं लौटता तब जीव का संसार में पुनरागमन होने का कारण ही नहीं रह जाता है। इसलिए पूर्व श्लोक में कहा गया था कि भगवान् के परम धाम को प्राप्त हुये जीव पुन संसार को नहीं लौटते हैं। इसका पूर्व जन्म के सिद्धान्त से कोई विरोध नहीं है क्योंकि जब तक अज्ञान बना रहता है तब तक जीव का भी अस्तित्व बने रहने के कारण उसका पुनर्जन्म सद्ध हो सकता है।इस श्लोक की दूसरी पंक्ति का सम्बन्ध अगले श्लोक से है। इसमें देहत्याग के समय जीव का कार्य बताया गया है।यह स्थूल शरीर जड़ है और इसमें चैतन्य को व्यक्त करने की सार्मथ्य नहीं है। ज्ञानेन्द्रियाँ और अन्तकरण मन और बुद्धि सूक्ष्म शरीर कहलाते हैं। यद्यपि यह सूक्ष्म शरीर भी जड़ है किन्तु इसमें चैतन्य व्यक्त हो सकता है। यह चेतन सूक्ष्म शरीर ही जीव है जो किसी देह को धारण कर उसे चेतनता प्रदान करता है। यह जीव प्रकृतिस्थ इन्द्रियाँ तथा मन अर्थात् अन्तकरण को एकत्र कर लेता है। यहाँ प्रकृति का अर्थ है स्थूल शरीर में स्थित नेत्र श्रोत्र आदि इन्द्रिय गोलक। यही कारण कि मृत देह में यह गोलक तो रह जाते हैं परन्तु उनमें विषय ग्रहण की कोई सार्मथ्य नहीं होती।किस समय यह जीव इन इन्द्रियादि को अपने में समेट लेता है भगवान् कहते हैं