Introduction to Jeeva (individual soul)
Having described the nature of the world and the way to free oneself from its bondage, Shri Krishna goes on describing the Jeeva in the next few verses (Ref: V15.7 to V15.11). He emphatically describes Jeeva as his own eternal fragment. This soul, while abiding in prakriti, attracts five senses and a mind to attain a complete individuality. This is one of most researched and debated topics by ancient India’s spiritual teachers. Such extensive investigation has created various branches of spiritual philosophy – viz. Dvait (dualism), Vishistha dvait (qualified dualism) and Advait (monism). Richness of ancient India’s philosophy and spirituality are reflected in these debates and differences.
Dvait proponents (Shri Madhavacharyaji) interpret this verse with the declaration of eternal and independent existence of an individual soul as a separate being. While Ishwar is the cause, individual soul is the effect. Such acknowledgment of eternal individuality declares existence of trinity – Ishwar, Jagat and Jeeva.
While Vishitha dvait proponents (Shri Ramanujacharyaji) has a slightly different view. Acknowledging the individuality of soul, they emphasis of him being a part of Ishwar. Jeeva is like a spark originated from the fire that is Ishwar. He eventually merges with it. This view emphasizes that while Jeeva and Ishwar are claimed to be different, Jeeva does not have independent existence without Ishwar. Mundakopanishad also refers to the similar analogy (spark and fire) (Ref: Mundakopanishad – yathā sudīptātpāvakādvisphuliṅgāḥ… 2.1.1).
Finally, Shri Shankaracharyaji and advait proponents emphasize on the sameness between Ishwar and Jeeva. Ishwar is the Supreme consciousness and Jeeva is reflected consciousness, reflected surface being the intellect / ego. When consciousness identifies with (is conditioned by) the creative power (maya upadhi), it assumes identity of Ishwar. When it is identified with (is conditioned by) ignorance (avidya upadhi), it assumes the identity of individual Jeeva. This is similar to saying how wide-open space become a pot-space when surrounded by boundary of the pot. The space is one, but identification with pot makes one perceive it as a pot-space. Even when the pot breaks, pot-space remains, however it is no longer referred as pot-space. It is (as if) merged with the overall space. Similarly, water taken out of the ocean in a cup of hands is still an ocean but now has a separate identify due to conditioning imposed by hands. When it is poured back in ocean, it becomes ocean again.
There are no right or wrong interpretation here. Multiple interpretations are perfectly valid. They simply reflect individual’s perception as per their intellect. Just like how Newton defines gravity (as a force) is different than Einstein (as curvature in time and space). Quantum physics, particle theory or string theory may have their own views on what the gravity is. All explanations are valid as far as they solve real life problems. Similarly, all above explanations (dvait, vishisth dvait and advait) are correct, if they help one advance in his spiritual progress. Gravity is gravity, no matter how you define it. It was like that in past, it is there today and it will remain like that in future, and so is the Supreme consciousness. The absolute truth remains the same – i.e. nothing exists other than consciousness.
Continuing further, Shri Krishna explains it is only Ishwar, in the form of Jeeva (with senses and mind), who acquires the physical body and drops it. And while dropping, it takes away mind and senses like wind takes away fragrance from flower. However, till the Jeeva is embodied, it enjoys all sense objects in the outer world of names and form with its senses that are presiding over in mind. The deluded individuals, who are under influence of three gunas of prakriti (sattva, rajas and tamas), keep acquiring various bodies and enjoy the world. However, the one endowed with the knowledge will see the truth behind it. The sincere seeker, disciplined practitioner, the one with refined intellect, endowed with right knowledge, sees the Self behind all this prapancha.
Who is that Supreme Being (Purushottam)?
After having explained the nature of the world and the nature of Jeeva, Shri Krishna moves on to the final lap of the chapter covering nature of Ishwar.
Shri Krishna describes two types of beings in this world (Ref V15.16 to V15.18) – perishable and imperishable (eternal). Everything that one perceives through senses and mind is perishable. This refers to the entire world of names and forms. This also includes individual’s body, mind and intellect. Perishable beings are insentient (jada) and only reflects existence (Sat) aspect of the Supreme consciousness.
The imperishable being is the unchanging substratum on which the perishable world is supported – thus it is referred as “kutastha”. In addition to the Sat (existence), it also reflects the Chit (awareness) aspect of that Supreme consciousness. This makes all imperishable being sentient.
Shri Krishna takes his explanation further to introduce a third type of being, a Supreme being (purushottam), the one who is beyond the other two beings and is superior to them. That is the Supreme consciousness (paramaatma) identified with (or conditioned by) the universe, referred as Ishwar. Ishwar is the one without any second, without any modification, pervading the entire universe through existence and awareness principal.
It is mesmerizingly beautiful to read verses 15.12 to 15.15 and understand the magnanimity of Shri Krishna, as he further describes Ishwar in the first person. He explains Ishwar-tva in the form of a substratum of awareness (chit) and existence (sat) that it lends to the entire creation. Additionally, Ishwar’s presence can be correlated to three levels – Adi-davik level, Adi-bhoutik level and Adhyatmik level.
At adi-daivik level, verse 15.12 explains Ishwar as the light of awareness or consciousness permeating across the world. Shri Krishna declares it is my light, that illuminates the entire world making its perception possible. It is also the same light that makes all the sentient beings, the knower, the subject (I am) aware of the world. Thus “the knower” is his light and “the known” is also his light. He gives simplest yet profound example of the Sun, moon and the fire, and declares that the light that is presiding in them is my light and through the same light he illuminates the world (i.e. make it knowable). At the level of individual, the Sun, the moon and fire represent senses and mind (तत्वबोध – 4 of 11: The Three Bodies). Only through mind and senses, an individual perceives the world. Thus, the power to know (sense of perception – e.g. eyes), the power to act (sense of action – e.g. speech) and the power to desire (mind) function due to the borrowed light of awareness / consciousness of Ishwar.
Continuing further, Shri Krishna explains Ishwar as existence (sat) at adi-bhoutik level in verse 15.13. Ishwar supports the entire creation by lending the principal of existence to all beings. He nourishes all sentient beings through his manifestation as moon, which brings nourishments in plants. Contrary to modern science that claims sunlight as nourisher of vegetation, ancient Vedic scriptures credits moon (reflected light of sun and not the direct light) for such nourishment. Such nourishment enables being to have a physical existence in this creation.
Shri Shankaracharyaji differently and very creatively interprets this verse as – Ishwar has entered into the earth to support the world as a force that prevents it from falling (referring to the gravitational force). Thus, he claims Shri Krishna is referring to his manifestation as a gravitational force which is the foundational support, without which neither the solar system nor the earth can exist (and thus no existence of life). It is interesting to see the thought of gravitational force mentioned around 800 A.D. (when Shri Shankaracharyaji authored his commentary).
While describing Adhyatmika manifestation of ishwar in verse 15.14, Shri Krishna says I reside in each and every being as a fire within (the belly). It is he who helps all beings digest and assimilate foods. Associating with breath, he fuels that fire and nourishes their being (physical, emotional and spiritual). Some aacharyas interpret this verse much broadly and considers all sensory inputs as foods, beyond what one eats. While physical food is digested by stomach (fire of the belly), sensory foods are digested by mind. It is Ishwar indeed who nourishes an individual by assimilating those foods.
Finally, closing the description of Ishwar, Shri Krishna, in verse 15.15, says he is seated in hearts everyone. Here, the heart he refers is not a blood pumping physiological organ, but a spiritual heart full of love and compassion. From Him alone, all intellectual actions manifest – like memory, knowledge (cognition through perception) and even forgetfulness. Knowledge developed as a result of perception helps one acquire information about the world. Memory helps individual to leverage that knowledge for future use. Even forgetfulness is a blessing and helps one overcome past experiences, thereby reducing the clutter and help focus on the present and plan for the future. Closing the topic, Krishna emphatically declares that he is the only one worth knowing through all the means knowledge. He is the creator of the knowledge, knower of the knowledge and the knowledge itself.
In the closing of the chapter (Ref: V15.19 and V15.20), Shri Krishna indicates that the one who is not deluded, possessor of all knowledge, knows me as the Supreme being (Ishwar), worships me with his whole being. Having known this most scared and secret knowledge, there is nothing remains to be known, nothing remains to be attained.
श्रीकृष्णार्पणम् अस्तु ।
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