THE HOLY GEETACOMMENTARY by

swami Chinmayananda

T K G NAMBOODHIRITHIRUVALLA, KERALA, INDIA

Presentation adapted from

THE HOLY GEETA, Central Chinmaya Mission Trust, July 2013

Mumbai

THE Holy GEETA

T K G Namboodhiri

CHAPTER 15

PURUSHOTTAMA YOGA

THE SUPREME SPIRIT

THE HOLY GEETA

T K G Namboodhiri

INTRODUCTION Chapter 15 Purushottama Yoga

In this Chapter, Lord Krishna discusses the nature of the Spirit in all its implications. Interms of the known alone can the unknown be indicated. The world of the known is themanifested objects of perception, emotions & thoughts. No effect can be without acause, & all effects sustain themselves in their own natural cause. In this chapter, theSpirit is defined with reference to the perishable, finite world of constant change, as theImperishable, Infinite, Changeless Factor, which is the substratum as well as thenourisher of the imperfect world. Krishna explains that there is an entity, calledPurushottama, which is even higher than the Changeless Experiencer of the changes.One who knows this Supreme Person, knows all.This chapter is one of the rarest pieces of literature available in the world, that sodirectly indicates the Infinite. These beautiful & brief verses have been recited in Indiafrom time immemorial, before taking food.

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ASHWATHA- THE TREE-OF-LIFEThe Blessed Lord said:15.1 They (wise people) speak of the indestructible Ashwatha tree as having its roots above & branchesbelow, whose leaves are the Vedas; he who knows it, is alone a Veda-knower.Borrowing from the Kathopanishad, here Lord Krishna exhaustively paints the tree-of-life & shows its relationship with the Infinite.How did the world of matter arise from the One Consciousness? What nourishes & sustains it? What is the relationship betweenGod, the Creator, & the world, the Created? The ‘Peepal-tree’ presented here, serves as a beautiful allegory to the entire spiritualconcept answering these questions.Ashwatha- the Peepal-tree represents the ephemeral, the ever-changing, world of the phenomena. It is described here to have itsroots up & branches downwards. The ‘up’ here indicates superiority or value. The subtler & diviner things are considered Higherthan the grosser & devilish, the Lower. The Perfect is the Highest Consciousness, which illumines & vitalises the body-mind-intellectequipment. Allegorically, it is pictured here as the fig-tree, arising from & sustained by the Higher Consciousness, the Reality. Theworld-of-change (Ashwatha) is considered here as Eternal, only in a relative sense, compared to the normal life-span of living beings.“The Vedas themselves are the leaves”: Veda means Knowledge. It brings forth greater dynamism to the world. Knowledge bringswith it a clearer vision of greater future & diviner possibilities. Leaves support growth of the trees through their interactions withthe Sun & air, producing carbo hydrates & oxygen supporting the whole life-cycle of living beings on earth.“He who knows it, is a knower of the Veda”: He alone, who has realised the Ashwatha-tree as well as the Higher, from which itderives its existence, is the one who has fulfilled his knowledge of the Vedas. The Vedas indicate the One Eternal Principle fromwhich all the realms of experience have sprung. Neither science nor devotion alone can achieve the truth of perfect knowledge.Knowledge is perfect only when we know of the here & the hereafter, of the finite & the Infinite, of the created & the Creator. Only aperson with such knowledge is called a Vedavit.

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ASHWATHA TREE NOURISHED BY GUNAS

15.2. Below & above are spread its branches, nourished by the Gunas; sense-objects areits buds; & below, in the world of men, stretch forth the roots, originating in action.Describing the Tree-of-Life & adding more details, the Lord says:

“Upwards & downwards its branches spread”: The branches of the tree-of-life grow both upwards & downwards, signifying the flowof life, sometimes towards the higher evolutionary purposes, but more often, downwards, catering to the lower animal nature.

“Fattened by the Gunas”: These urges for living the higher & the lower values are maintained & nourished by the particular Gunasavailable in the individual.

“Sense-objects are its buds”: Modular buds, which are potential branches that have not yet developed, but are waiting for a chanceto burst forth. In the Ashwatha tree, sense-objects are the ‘buds’. Attracted by man, these buds grow into new branches.

“Downward the roots extend”: The main root of the tree-of- Samsara is anchored in the Absolute Reality, High above. The‘secondary roots’, however, are spread all around, & grow even downward, in the ‘ world of man, initiating all actions. Thesecondary roots are thought-channels, which are created in us, & which propel us towards our own typical actions & reactions in theworld. They are the very causes that promote man’s evil as well as meritorious activities in the world. These Samskaras, actions &their reactions, both good & evil, bind the individuals fast to the earthly plane of likes & dislikes, profits & losses.

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HOW TO CUT DOWN THE ASHWATHA TREE15.3 Its form is not perceived here as such, neither its end, or its origin, nor itsfoundation, nor its resting-place; having cut asunder this firm-rooted Ashwatha-treewith the strong axe of non-attachment...“Its form, as such, is not perceived here”: The tree-of-Life described previously represents the entire field ofmanifested life. The subtle Principle-of-Life manifests through us, in different planes & variety of forms. All thesevehicles & their experiences, manifesting in the Infinite Life, in their totality constitute the Ashwatha-tree spreadingout to all quarters. Very few have the comprehensive vision to see them all.“Their ends or their beginning, or their existence”: Not only are the different vehicles & their expressions notrecognised as such, but very few of us come to recognise their end, beginning or existence. The tree-of-life springsfrom the ‘ignorance of Reality’ (Avidya) & it ends on the ‘realisation of the Self’ (Vidya). It exists only so long as themental demands & desires function“Cut asunder by the strong axe of Detachment”: The world of matter is inert & insentient. The experienced gainedthrough it is known & lived only because of the play of Consciousness upon it. If the Consciousness is withdrawn fromthe body-mind-intellect vehicle, its play of perception-emotion-thought must necessarily halt. This cutting off isdetachment. With the axe of detachment, Krishna advises Arjuna, to cut down the tree of multiple experiences. Thenthe spiritual journey to seek the Self begins.

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THEN SEEK THE GOAL- THE PRIMEAVAL PURUSHA15.4 Then that Goal should be sought after, where having gone, none returns again. Iseek refuge in that ‘primeval Purusha’ from which streamed forth, from timeimmemorial, all activity (or energy).After cutting down the Tree-of-Life with detachment, the seeker should engage himself in the pursuitof “That Goal to which men go & do not return again”. The seeker of the Divine should learn towithdraw more & more from their usual dissipations with perceptions, feelings & thoughts, & mustcontemplate upon the Higher, the source from which the Ashwatha-tree itself draws its sustenance& nourishmentThe verse closes with a prayer; “I seek refuge in that Primeval Purusha whence streamed forth the‘Ancient Current’”. When our personality has, to a maximum degree, retired from its extrovertpursuits, the intellect is to be consciously turned, in an attitude of love & surrender, to the Goal- Thatfrom which the stream of Consciousness flows to the matter-vehicles facilitating them to play theirparts. HALT the manifestations of life, & seek the Eternal Life, the source of all expressions of life.

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THE UNDELUDED REACH THAT GOAL ETERNAL15.5 Free from pride & delusion, victorious over the evil of attachment, dwelling constantly in the Self,their desires having completely retired, freed from the pairs-of-opposites such as pleasure & pain, theundeluded reach that Goal Eternal.Indian Sages lived the philosophy they preached. Our scriptures are full of instructions to perfection. This verse gives detailedinstructions to seekers to reach their Goal. Five conditions of disciplines & adjustments are given here.“Freed from pride & delusion”: Erroneous estimate of one’s own importance is pride. Error in judgement regarding things & beings,happenings & situations is delusion. Both these cause enormous waste of time & energy, & leaves the person with no time to thinkabout one’s own self.“With the evil of attachment conquered”: Attachment to worldly things & beings rob a person of any opportunity to pursue noblervalues & a Divine Life.“Ever dwelling in the Self”: Detachment from the world-of-objects is never possible without attaching ourselves to something nobler& diviner. So a detached person must live in constant contemplation of the Self.“Their desires completely at rest”: When the intellect desires, the mind start thinking about the desired. So the intellect should bedisciplined not to desire the finite joys of the world. When the desires have ended, the mind becomes still.“Released from the pairs-of-opposites, like pleasure & pain”: All outside objects give pleasure or pain to us. We seek pleasure &avoid pain by instinct. They cause agitations in the mind & a disturbed mind is not suitable for concentration & contemplation onthe Higher.The verse ends with the positive note, “The undeluded reach that Goal-Eternal”. The Divine Consciousness is the Eternal Trueidentity of all. Once ignorance & delusion are removed, the Eternal is revealed.

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MY SUPREME ABODE15.6 Neither does the Sun shine there, nor the Moon, nor fire; to which having gone they return not; thatis My Supreme Abode.In the two previous verses, it was asserted that the goal sought in spiritual life is one, ‘ Having attained which there is no returnever’. That Abode is being described here also. Lord Krishna tries honestly to describe that glorious state-of-Perfection, thatAbsolute State, in terms of finite phenomena.“Neither Sun, nor Moon, nor Fire illumines That”: Here all the sources of light in the physical world of man are enumerated, whichillumines objects & make them visible to his eyes. The ‘light’, in which we perceive all our sense-objects, all our emotions, & all ourthoughts, is the light-of-Consciousness by which alone we become Aware of all these. This light-of-Consciousness cannot beillumined by the gross sources of light available in the outside world, the Sun, the Moon, & the Fire. They are all ‘objects’ of ourawareness, which cannot illumine the ‘Subject’ which makes them visible to us. The Awareness by which we come to experience allour life’s joys & sorrows is the Eternal Self, which is our Supreme Goal.“That is My Supreme Abode”: The state-of-Consciousness into which we can rise on transcending our mind & intellect, is describedhere as the Abode of the Divine, the Dwelling Place Supreme.“To which having gone none returns”: We may fear that after attaining this Abode with great effort, there may be a chance of ourfalling back to the world. This fear is allayed & the seekers are assured that none who reach there will ever come back. Once welearn cycling, do we forget it due to aging? Similarly any knowledge realised through experience is never forgotten.In this verse we have a very rare explanation of the Unconditioned-Pure-Self, the Infinite Reality. In our continuous journey, throughmany births & deaths, the Jiva, exhausts its previously acquired Vasanas or impressions. This Jiva, the Eternal Light of Consciousness,playing upon, & seemingly conditioned by, our subtle body. Only after exhaustion of wrong notions of identity, the Jiva reaches thefinal Abode, & ends its long journey.

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THE EGO (JIVA)15.7 A, eternal portion of Myself, having become a living soul (Jiva) in the world of life,abiding in Prakriti, draws (to itself) the (five) senses, with mind for the sixth.“A ray of Myself”: The Infinite has no parts. The Infinite Light of Consciousness, playing upon a givenmind-intellect equipment, is considered, by the ignorant, as the Jiva (Ego). Even though the egochanges with its joys & sorrows, knowledge & ignorance, the essential nature of the InfiniteConsciousness, that sparkles in our heart, is Eternal & unchanging. Hence the Self-in-man is called ‘the Eternal Jiva in the world of Jivas’.“Attracts the senses & mind”: This Eternal Light of Consciousness which renders life possible in livingcreatures , by Its mere presence, maintains the sense-faculties & mental capacities. Our senseperceptions & thoughts & imaginations are the expressions of the Spirit when It functions throughthe matter envelopments. Hence it is said that along with mind & the five senses ‘Abiding in thePrakriti’, It functions. This conditioned-Self is experienced as the limited ego, the mortal. It is only aportion, as it were, an imaginary portion of the indivisible whole, the Supreme Self.

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THE JIVA TAKES THE SENSES & MIND WITH IT15.8 When the Lord obtains a body, & when He leaves it, He takes these & goes (withthem) as the wind takes the scents from their seats (flowers).When the Infinite deludes Itself to be conditioned by the mind-intellect, It becomes the Jiva; & theJiva takes to itself various bodies from time to time, & incarnates in different environments, whichare ordered by its own desires & aspirations. The Jiva keeps with itself the sense faculties & mentalimpressions at all times (the subtle body). At death, the subtle body permanently departs from thegross body. It moves off gathering unto itself all faculties, “Even as the wind takes scents from theirresting places”. When a breeze passes over a flower or some sandal-paste or a scent-bottle-all seatsof fragrance- it carries with it the respective aroma. Similarly, the subtle body carries along with itthe senses, mind & intellect, as mere ‘fragrance’ of what all they have lived through, felt in &thought of,-the Vasanas- which exist in the Infinite Consciousness. As an officer, on receiving histransfer orders from the government, moves out of his temporary residence with his belongings, &re-establish at the new official residence, unpacks his belongings there, the Jiva moves out of thebody, at death, with its Vasana bundles, which are spread out again at its new ‘house-of-experience’.

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JIVA ENJOYS THE SENSE-OBJECTS15.9 Presiding over the ear, the eye, the touch, the taste & the smell, soalso the mind, He enjoys the sense-objects.The Jiva through the equipment of the mind enjoys the world-of-objectsavailable in the environment, through the sense-organs of hearing, seeing,touching, testing, & smelling, which are expressed through their respectiveorgans of the ear, the eye, the skin, the tongue, & the nose. The Light ofConsciousness reflected in the mind-intellect becomes the special beam oflight, the intelligence, in which the sense-objects become illumined. If ourmind is engrossed in something, we may not see or hear things happeningin front of us. Only by using the mind along with each sense organsseparately, the Jiva enjoy the sense objects.

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THE JIVA STAYS & ENJOYS, THEN DEPARTS15.10 Him, who departs, stays & enjoys, who is united with Gunas, the deluded do notsee; but they do behold Him, who possess the ‘eye-of- knowledge’.Every one of us, so long as life resides in us, can perceive, feel & think, and yet, it is only the ‘wise’ manwho can come to recognise & live the Infinite Essence of Life Itself.The Infinite Self is always present. When leaving the body, the subtle body is vitalised by the presence ofthe Spirit. When the body is Existing, the Self is illuminating all experiences. While Enjoying the pleasuresof life, it is the Light-of-Consciousness that illumines all our mental experiences & intellectual judgements.Whatever the predominating Guna in us, it is only the Self which experiences all our actions & reactions.Yet, the unintelligent one does not perceive his Conscious Knowledge.Those who have the necessary detachment from the outer world experiences, alone can recognise & livethe joys of the Pure Self. This special vision is called the ‘Eye-of-Wisdom’ here. It represents an extrafaculty that develops in the spiritual seeker. Those who do not have this intuitive perception fail to havethe vision of the play of the Immortal Divine in and through the day-to-day activities & happenings.

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SEEKERS OF PERFECTION SEE HIM15.11 The seekers striving (for perfection) behold Him dwelling in the Self; but theunrefined & unintelligent, even though striving, see Him not.Seekers who have succeeded in their attempts at stilling their minds & cleaning their intellect of itsdisturbing attachments & desires, come to recognise the glory of the Self & experience Its InfiniteBeatitude. But many who strive hard for long, do not see Him.“Though striving, those of unrefined mind & devoid of wisdom, perceive Him not”: Here the Lordputs in two conditions for success in meditation; a) Purification of mind, defined as removal ofagitations caused by attachments, & b) Tuning up of the intellect to a correct understanding of thenature of the Self. If these two adjustments are not properly accomplished, through practice ofdevotion & service, all attempts of meditation in the path-of-Knowledge can only end in failure.Though the Self is the nearest & most easily perceivable, yet all do not see Him, because of theircomplete slavery to sense-objects. Hence, to be successful, a seeker must practice self-control of thesenses, & renunciation of egocentric desires.

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THE LIGHT OF THE SUN, MOON & FIRE IS MINE15.12 That Light which is residing in the Sun & which illumines the whole world, & thatwhich is in the moon & the fire– know that Light to be Mine.Philosophy seeks to satisfy the questioning of the human intellect regarding the UltimateSource of all things. Where science has fulfilled itself, & from where onwards its light fails toillumine, there philosophy starts its pilgrimage towards the Absolute.This verse states that the very light which emerges from the Sun & which illumines thewhole world, is the Light that is emerging from Me, the Infinite Consciousness. Also, thelight that comes from the moon, the light that emanates from the fire, are all expressions ofthe Infinite Reality, expressed through the moon & fire. The manifestations are differentbecause the equipment are different. The Infinite manifests Itself in order to create aconducive environment in which the world can exist, & wherein, as the Lord, He can come toexpress Himself.

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PERMEATING THE EARTH I SUPPORT ALL BEINGS15.13 Permeating the earth I support all beings by (My) energy; and having become theliquid moon, I nourish all herbs.“ Permeating the Earth I support all beings with my energy”: The Earth sustain all life & nourishes allplants & animals. The capacity of the earth to sustain life & nourish it, the warmth & the mineralcontents, are all, says the Lord, “My own vitality”. The same Consciousness which, through the Sunbecomes the necessary warmth of the atmosphere, while expressing through the earth, becomes the‘potential fertility’ of the soil & the ‘life-giving secret capacity’ of the earth.“Having become the moonlight I nourish all the plants”: The same Eternal Consciousness, whilefunctioning through the moon expresses itself as moon light & fills each plant with its ‘essence’content. Modern agricultural science proves that the planetary organisation, especially the moon,has got some strange connection with the productivity in agriculture. Exposure to moonlight hasbeen found to benefit paddy-seeds, tomato plants, Ayurvedic preparations etc.The Sun, the moon & the fire are the cosmic sources of all energy in the world. The very source ofenergy for all these is the Infinite Consciousness.

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AS VAISHVAANARA I DIGEST FOOD15.14 Having become (the fire) VAISHVAANARA, I abide in the body of beings, &associated with Prana & Apana digest the four-fold food.“Abiding in the body of beings as Vaishvaanara”: The Supreme Consciousness expresses Itself as the warmth-of-life inall living creatures. Metabolism creates the body heat & the functions of the inner organisms continue automaticallywithout any conscious effort on the part of the being, so long as Life is pulsating in the body. Here, the Eternal Realityis indicated as the ‘digestive fire’ (Vaishvaanara), which assimilates all the food eaten.“I digest the four-fold food”: The digestive power assimilates all types of food. Human food is classified under fourheads, as foods that should be 1) masticated, 2) swallowed, 3) sucked, & 4) licked. All things consumed by the mouthare digested, assimilated & absorbed because of the digestive system, a manifestation of the All-present Life Principle.“Associated with Prana & Apana”: The two physiological functions of ‘reception’ & ‘excretion’ in living creatures arecalled Prana & Apana. Not only does the Consciousness, as Vaishvaanara assimilate the food that has reached thestomach, but also manifest as the peristaltic movement (Prana) that receives & rolls down the food swallowed,through the oesophagus into the stomach. After digesting & assimilating the food, the Divine Spark of Life, gives theintestines its capacity to throw out (Apana) the undigested by-products.In short, it is the Lord that helps us to swallow the food, assimilate the food, & excrete the by-products.

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I AM SEATED IN THE HEARTS OF ALL15.15 And I am seated in the hearts of all, from Me arise memory, knowledge, as well as their absence. Iam verily that which has to be known in all the Vedas, I am indeed the author of Vedanta, & the “Knowerof the Vedas”.“I am seated in the hearts of all”: Krishna says that He lives in the hearts of all living creatures. The heart here means‘a mind which has been trained to entertain constantly the positive qualities of love, tolerance, mercy, charity,kindness, etc.’ Though present everywhere, the Lord is most conspicuously self-evident, during meditation, in theHeart of the meditator.“From Me come memory, knowledge, as well as their absence”: It is the light of Consciousness that illumines all ourexperiences in life. From the Supreme alone all memories, knowledge, as well as forgetfulness come to us. Acquisitionof new knowledge requires erasing our old memories & wrong notions. A capacity to forget is thus essential. All thesesubjective activities, mental & intellectual, arise from & are maintained by the Conscious Principle.“It is I that is to be known by all the Vedas”: The Infinite Consciousness is the one factor that has been extolled &adored in all the Vedas & other scriptures of the world. To realise It is the goal of life.“I am indeed the author of Vedanta, as well as the knower of the Vedas”: Since Consciousness alone is the EternalReality, the very essence in everything, as expressed in the Vedas also is this Consciousness. The Eternal Principlewhich expresses Itself as the phenomenal power, which makes it possible for life to exist on the surface of the earth,& which helps the higher life to grow & expand into wisdom, is the very theme indicated in the Vedas as the EternalReality.

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THE TWO PURUSHAS15.16 Two ‘Purushas’ are there in this world, the Perishable & the Imperishable. Allbeings are the Perishable & the ‘Kootasthah’ is called the Imperishable.Earlier, it was stated that the Infinite Consciousness becomes the light & heat of the sun, the fertilityof the earth, the essence of the plant, the Consciousness in the heart, etc. Thus the field-of-Matter isnothing other than the Spirit Itself. The Spirit, when It assumes the form of Matter, looks as though Itis subject to change & destruction. Hence, here the realm-of-Matter is indicated as the PerishablePurusha.( meaning, ‘resting in the body’).When we talk with reference to the inert & perishable world-of- Matter, the Spirit is indicated as theConscious Principle, which is Imperishable. This Consciousness which is constantly recognizing &illumining all changes, at all levels, is definitely changeless, & so It is called the Imperishable, withreference to & as a contrast with the Perishable.This Immutable & Imperishable Principle of life, the Self, remaining changeless amidst all thechanges in the body & surroundings, is indicated by the term “Kootasthah”- sitting like the anvil ofthe blacksmith (Kootah).

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THE SUPREME PURUSHA15.17 But distinct (from these) is the Supreme Purusha called the Highest Self, theIndestructible Lord, who, pervading the three worlds (waking, dreaming & deep-sleep),sustains them.But distinct from these two Purushas is the Highest Spirit spoken of as the Supreme Self. TheImperishable is a status gained by the Spirit only with reference to the field of the perishables. Whenthe perishable is transcended, what remains is not Imperishable, but that which played as the‘Perishable Purusha’ as well as the ‘Imperishable Purusha’. This pure spirit is spoken of as theSupreme Self, who “Pervades & sustains the three worlds”: The three realms of experiences in whichwe live are the states of waking, dream & deep-sleep. The same Self is the illuminator of theexperiences in all the three states of Consciousness.There are not three different Purushas. It is the Spirit that appears different in Its manifestations.The Infinite Consciousness is Itself the Perishable-field in another form, & as the ‘Knower-of-the-Field’, the same consciousness is the Imperishable Reality in the perishable conditionings. But whenthe conditionings are transcended, the same Self is experienced as the Supreme Self--Paramatman.

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I AM THE PURUSHOTTAMA15.18 As I transcend the Perishable & I am even Higher than the Imperishable, I amdeclared as the PURUSHOTTAMA (the Highest-Purusha) in the world & in the Vedas.Lord Krishna says here that Pure Consciousness is higher than both the Perishable & theImperishable Purushas, & is called the Purushottama. The Perishable can continue its process ofchange only against the Imperishable Truth, as no change is perceptible without reference to achangeless factor. The changes in the world of Matter-the body, mind & intellect are recognised ifonly a changeless steady principle illumines them. This constant factor among the Perishing is calledthe Imperishable.This illumining factor gathers its status as the Imperishable only with reference to the Perishablerealms. Once these realms are transcended, the Imperishable Itself comes to shine forth as the PureInfinite, which is the Purushottama. Since the Purushottama is experienced only on transcendingboth the Perishable & the Imperishable, It is known as the Highest Spirit-Purushottama. This term isused to indicate the Supreme Self, both by the Vedas & by the poets & writers of the world.

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WORSHIP ME AS THE SUPREME PURUSHA15.19 He who undeluded, thus knows Me, the Supreme Purusha, he, all-knowing,worships Me with his whole being, O Bharata.“Undeluded”: One who has totally detached oneself from one’s wrong identifications with the body,mind & intellect, & so from the world of perceptions, feelings,& thoughts, which these vehiclesprovide.“Thus knows Me”: A deep subjective apprehension of the Supreme is meant here.“Worships Me with all his being”: Such a man who has fully identified himself with the Infinite ‘Me’alone is a true devotee, who worships Me whole heartedly. Total identification with the belovedindicates maximum love or devotion.The Highest Spirit, Purushottama, being the Infinite Consciousness, it is the ‘All-knower’, in as muchas, it is the Principle of Consciousness that illumines all perceptions, feelings or thoughts. One whohas transcended one’s matter-equipment & has successfully sought & discovered one’s spiritualnature as the Infinite Consciousness, that individual, as the Supreme Awareness, is indicated here asthe ‘All-knower’.

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THIS IS THE MOST SECRET SCIENCE15.20 Thus, this most-secret science (teaching), has been taught by Me, O sinless one.On knowing this, one becomes ‘wise’ & all his duties are accomplished, O Bharata.In this concluding verse Krishna says that He has taught in this Chapter The Most Secret Science. TheSpiritual Science is termed as ‘secret’, not because it should not be taught to anybody, but that it is aknowledge which cannot, of its own accord come to anyone, unless initiated by a ‘Knower of Reality’.“O sinless One”: Sin is an act, feeling or thought, which having been perpetrated, comes back to theperson to agitate his mind. Here it means a steady-minded, alert & vigilant person.“Wise”: He who has realised the Purushottama-state-of-Consciousness becomes ‘wise’, for he cannotthereafter make any error of judgement in life. He is also blessed with a complete sense offulfilment. These are promised here as the reward for the realisation of the Purushottama-state.

End of Chapter 15: Purushottama Yoga