Verse 19
He who, undeluded, knows
Me thus as the highest Purusha, he, knowing all, worships Me with his
whole being (heart), O Arjuna!
Undeluded means, one who has totally
detached oneself from one's wrong identifications with body, mind, and
intellect, and therefore, also from the world of perceptions, feelings, and
thoughts, which these vehicles
Thus Knows me --- To 'know' here is not a
mere intellectual comprehension, but a deep subjective spiritual apprehension.
That the undeluded one thus experiences in himself that he is the Purushottama-Principle Itself, seems to
be the suggestion here.
Dear All,
While it seems difficult to understand that
there is something even beyond Purusha
and Prakriti, it is enough to
understand one single point here.
All teachings of Upanishads, all descriptions of
Brahman, are somehow with respect to the creation.
Let us recapitulate what Chinmaya wrote,
“If two trains are both moving at the same speed
no movement is recognized by perceivers in both the trains…….”
Let us take one train in this example to be this Creation which we can perceive.
Since we are able to perceive Creation, there
has to be a cause for this creation, who is the Supreme Creator, Brahman. Let
us assume this to be the second train.
So, when we are keeping one train non-moved, we
are able to comprehend or know or think about the second train.
That is, we can either think of Creation or
about the Creator, at one point of time and when we think of one of them, the
other one is not thought of (one train moves and another does not move)
Now, what would be the situation when we
neither think of Creation nor about Creator, but transcend both of them??
That is, we transcend all the description of Brahman in Vedanta and exist as beyond
all those descriptions as Pure Existence, without any awareness that we are
existing thus.!!
This is what is described as Purushottama or Para Brahman.
In simpler words, let us be clear. The same Purusha, described in Vedanta with
respect to the creation, when we transcend all reference of Purusha with respect to Creation, then
the same Purusha now is Purushottama, in our transcendental
state/ experience.
Since we are all very clear about the Pure
canvass analogy, let us be clear that as long as the thought
of subsequent processes-stiffening of canvass, outline, emerging of
drawing, all these things somehow are there when we contemplate on the canvass,
then the canvass is Purusha (as per Sankhya also).
But in the height of contemplation, when all the
thoughts of further processes are gone and even the faintest thought of the
pure canvass is also gone and we exist verily as the Pure canvass itself, then
the same Purusha referred in Vedanta
now exists as PURUSHOTTAMA.
Purushottama, in author’s humble
thoughts, cannot be explained in a more easy way. Even Upanishads/ Gita has not
explained in the manner explained above because, Upanishad is silent on
the description of “Purushottama” as it is not a subject of description but it
is the state to be experienced.
Somehow, when the author sat and started writing
on this verse, it flows from within as an intuition that the verse, along with
the previous two verses, have to be explained further and this intuition and the
flow of expressions, both flow at the same time.
Verse 20
Thus, this most secret
science has been taught by Me, O sinless one! On knowing this, a man becomes
wise, and all his duties are accomplished, O Arjuna!
This is a secret. This Fifteenth
Chapter is a great secret—the most secret, not an ordinary secret.
“It is not an ordinary secret, it
is not a great secret, but it is the greatest secret that I have told you.
Really you will be wise after having known the import of this teaching; and you
have done what you wanted to do, you have known what is to be known, and you
have obtained what is to be obtained. You become what is called kritakritya, jnatajneya and praptaprapya,
which are the signs of perfection.
You know whatever is to be known,
you have done what is to be done, and you have obtained what is to be obtained.
That state of affairs is called kritakritya.
O Arjuna! You will attain to that
state and you will know all things, if you have grasped the essential import of
this teaching that I have given to you here in this Fifteenth Chapter of the
Bhagavad Gita, which is known as Purushottama Yoga.”
Love.
