{"id":6047,"date":"2017-11-14T21:17:36","date_gmt":"2017-11-14T21:17:36","guid":{"rendered":"http:\/\/githa.koyil.org\/?p=6047"},"modified":"2017-11-14T21:17:36","modified_gmt":"2017-11-14T21:17:36","slug":"15","status":"publish","type":"post","link":"https:\/\/githa.koyil.org\/index.php\/15\/","title":{"rendered":"Chapter 15 \u2013 purANa purushOththama yOga or The Way to the Primal Spirit Sublime"},"content":{"rendered":"

SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n

Original<\/a><\/p>\n

<< Chapter 14<\/a><\/p>\n

\"antharyami\"<\/a><\/p>\n

\"ramanujar-4-forms\"bhagavath rAmAnuja<\/a> at AzhwArthirunagari, SrIperumbUthUr, SrIrangam and thirunArAyaNapuram<\/p>\n

 <\/p>\n

AUM<\/h2>\n

\u015aRI BHAGAVAD-G\u012aT\u0100<\/h2>\n

WITH<\/h2>\n

SRI R\u0100M\u0100NUJA’S VI\u015aISHT\u0100DVAITA COMMENTARY<\/h2>\n

THE FIFTEENTH LECTURE<\/h2>\n

NAMED,<\/h2>\n

THE PURANA-PURUSHOTTAMA-YOGA<\/h2>\n

OR<\/h2>\n

THE WAY TO THE PRIMAL SPIRIT SUBLIME.<\/h2>\n

INTRODUCTION<\/h3>\n

IN the Lecture (XIII<\/a>), treating of the distinction between the natures of matter and soul in their relationship as Kshetra (the abode) and Kshetraj\u00f1a (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., \u2014brought about by his attachment for eons<\/a> to the qualities (of matter)\u2014 was one which has had no beginning.<\/span><\/p>\n

In the next Lecture (XIV<\/a>), the points treated of were that:\u2014<\/span><\/p>\n

    \n
  1. This association with matter in both its subtle and manifested forms, due to the attachment which the soul has for (matter\u2019s) qualities\u2014 is by the decrees of the Blessed Lord Himself (XIV-3<\/a> and 4<\/a>);<\/li>\n
  2. The manner, in some detail, in which this association with the qualities is formed (XIV-6<\/a> to 25<\/a>); and that<\/li>\n
  3. The method by which to surmount these qualities and realise soul nature is by Loving Devotion to the Blessed Lord (XIV-26<\/a>–27<\/a>).<\/li>\n<\/ol>\n

     <\/p>\n

    Now in this Lecture (XV<\/a>), will be shown how the Worshippable Blessed Lord\u2019s Sovereign glory of the Universe is constituted of kshara<\/em> \u2014transient bound souls[1. Called L\u012bl\u0101-vibh\u016bti or Bhoga-vibh\u016bti]\u2014 and akshara<\/em> \u2014freed souls, for eternity[2. Called Nitya-vbh\u016bti.]\u2014 and how from this twofold kshara<\/em> and akshara<\/em> souls constituting His Kosmos the Lord differs, He being the Supreme Person (Purushottama<\/em>), 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 A\u015bvattha Tree as the symbol[3. For yogic interpretation of this Symbol consult Uttara-G\u012bta: ch: II-15, 17. Also see Simon Magus, p: 78.], to represent the evolved material universe as one of bondage (or keeping the kshara<\/em> souls in bondage) and as one which (i.e.<\/em>, the Tree) the souls ought to exterminate, so that the kshara<\/em> souls may escape from the bondage (in this Tree of Samsara), to become the akshara<\/em> souls of His glorious scheme of evolution. And this freedom (from the Tree of Samsara) is to be effected by cutting the Tree asunder<\/a> by the weapon of non-attachment.<\/span><\/p>\n