Chapter 15 – The Purana-Purushottama-Yoga or The Way to the Primal Spirit Sublime (Original)

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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antharyami

ramanujar-4-formsbhagavath rAmAnuja at AzhwArthirunagari, SrIperumbUthUr, SrIrangam and thirunArAyaNapuram

 

AUM

ŚRI BHAGAVAD-GĪTĀ

WITH

SRI RĀMĀNUJA’S VIŚISHTĀDVAITA COMMENTARY

THE FIFTEENTH LECTURE

NAMED,

THE PURANA-PURUSHOTTAMA-YOGA

OR

THE WAY TO THE PRIMAL SPIRIT SUBLIME.

PROEM

IN the Lecture (XIII), treating of the distinction between the natures of matter and soul in their relationship as Kshetra (the abode) and Kshetrajña (the abider) respectively, it was shown that the association of the pure and infinitely (essentially) conscious soul with matter as represented by the bodies of deva, man etc., —brought about by his attachment for eons to the qualities (of matter)— was one which has had no beginning.

In the next Lecture (XIV), the points treated of were that:—

  1. This association with matter in both its subtle and manifested forms, due to the attachment which the soul has for (matter’s) qualities— is by the decrees of the Blessed Lord Himself (XIV-3 and 4);
  2. The manner, in some detail, in which this association with the qualities is formed (XIV-6 to 25); and that
  3. The method by which to surmount these qualities and realise soul nature is by Loving Devotion to the Blessed Lord (XIV-26–27).

 

Now in this Lecture (XV), will be shown how the Worshippable Blessed Lord’s Sovereign glory of the Universe is constituted of kshara —transient bound souls[1. Called Līlā-vibhūti or Bhoga-vibhūti]— and akshara —freed souls, for eternity[2. Called Nitya-vbhūti.]— and how from this twofold kshara and akshara souls constituting His Kosmos the Lord differs, He being the Supreme Person (Purushottama), supreme beyond description, and distinguished as He who is endowed with Glorious Attributes, as He Who is exempt from all that is evil. For the elucidation of this truth, the Blessed Lord takes the Aśvattha Tree as the symbol[3. For yogic interpretation of this Symbol consult Uttara-Gīta: ch: II-15, 17. Also see Simon Magus, p: 78.], to represent the evolved material universe as one of bondage (or keeping the kshara souls in bondage) and as one which (i.e., the Tree) the souls ought to exterminate, so that the kshara souls may escape from the bondage (in this Tree of Samsara), to become the akshara souls of His glorious scheme of evolution. And this freedom (from the Tree of Samsara) is to be effected by cutting the Tree asunder by the weapon of non-attachment.

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