15.15 sarvasya cāhaṁ hṛdi sanniviṣṭo (Original)

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

Chapter 15

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sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham

‘Verily am I enshrined in the hearts of all; from Me is memory, wisdom, and deprivation. And I, by all the Vedas, am to be known; I the Maker of the ends of the Vedas ; and I too am the Veda-knower.’

As their Soul, ruling by My will, I am seated in the hearts of the moon, fire, and all the sum of beings, —the heart being the centre from which all intelligence (or consciousness =jñāna) radiates,— intelligence, the root of all impulses, positive (=active=pravṛitti) and negative (=passive=nivṛitti). So aver the Śrutis. For example:

‘Penetrating the interior, the all-Soul directs all creatures’[1. Tait: Āraṇ: III-11 (21).]. ‘Who seated in earth… … … Who, seated in the soul, guides inside the soul’[2. Bṛi: Up: V-7-3:22.]. ‘Resembling the lotus flower-bud, with the point downward, is the heart etc’[3. Tait: Up:° Nārā: II.]. ‘Now, the heart-lotus, in this city of brahma (=body) is the abode etc’[4. Chh: Up: VIII-I-I.]

Also do Smṛitis thus aver. For example:

‘Vishṇu is the Judge of all the universe; He permeates it, and directs the minutiose of the minutest things.’[5. Vish: Pur: I-17-20.] ‘He the Judge, the Effulgent King, Who is seated in thy heart’[6. Manu: 12-112.] etc etc.

Hence, from Me comes to all, memory, (=smṛiti)=the consciousness awakened of a past experience. Also from Me is wisdom (=jñāna)=right knowledge of things accruing from sense (=perception), sign (=inference), Scriptural Authority (āgama) and meditation (=Yoga=intuitive or supersensuous perception).

Also from Me is deprivation (apohana) of wisdom (or loss of consciousness); or apohanam may mean ūhanam. ūha=conjecture, or that power of the mind which hits on a probability or a probable hypothesis by reasoning out that such a probability or hypothesis must work out in such and such a manner. This is knowledge which would contribute to the constructing or the establishing of a fact (in the future) from what was but a conjectural theory hitherto.

I am to be known by all the Vedas: since it is the Vedas that assert that of fire, the Sun, the wind, the moon, Indra etc., I am the Soul, and the Inner Guide. The terms, deva, man etc., (which may occur in the Vedas) are in allusion to the individual souls (jivātmās, infilling those forms).

Ved-ānta-kṛit: Anta=end=fruit, the fruit for performing such Veda-enjoined sacrifices as: ‘Let sacrifice be made to Indra;’ ‘Let sacrifice be made to Varuṇa’ etc.

As in fruit do all these Vedas find their ending (or consummation), so end means fruit.

I am the Maker of the fruit, i.e., the Granter or Bestower of the fruit promised in the Vedas. This fact it may be remembered, was already declared, in the Stanzas:— ‘Whatsoever form a devotee wishes in faith to worship, that very faith in him do I render firm’ (Gi: VII-21). ‘(He) obtains his wishes thence verily granted by My-self’ (Gi: VII-22). ‘I verily am the Enjoyer of all sacrifices, and the Sole Lord’ (Gi: IX-24).

I am also the Veda-knower: for I know the Veda that teaches about Myself, in that I am the Giver of the fruit (to all My creatures). Whoso knows or understands the Veda otherwise than what has been taught here, is no knower (of it) at all.

And therefore learn from Myself the essence of all Veda-teaching:

>> Chapter 15 Verse 16

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