SLOGAM

Slogam 17

Slogam
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Bhagavad Gita Chapter 15.17

uttamaḥ puruṣas tv anyaḥ

paramātmety udāhṛtaḥ

yo loka-trayam āviśya

bibharty avyaya īśvaraḥ

Translation

Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

15.17 But there is the ‘Supreme Person who is other than the bound and liberated selves’ expressed by the terms, the ‘perishable’ and the ‘imperishable’. He forms a completely different category. All Srutis call Him the Supreme Self. But by that very designation as the Supreme Self, it may be known that the Supreme Person is a category distinct from the bound and the liberated selves. How? ‘Entering the threefold world,’ supports it. ‘Loka’ (world) is that which is perceived. There are three such perceivable worlds, He enters the ‘three worlds’ which can be understood from the authority of the Srutis. These are the world of unconscient matter, the world of conscient selves conjoined with matter, and the world of liberated selves. As understandable from the Srutis, He enters into these three categories as their Atman and supports them. Thus, He is an entity different from the triad which He pervades and maintains. Further He is different, as He is imperishable and as He is the Lord. Being imperishable, He is different from the bound non-conscient matter whose nature is subject to decay. He is different from the bound conscient selves as the latter is subject to Prakrti and follows its laws. He is also distinguished from the liberated selves, because in their previous condition they were connected with matter and mixed with it. Similarly, He is the Lord of these ‘three worlds,’ a category distinct from those which have to be ruled.

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

15.17 Tu, but; anyah, different, entirely contrary in characteristics from these; is the uttamah, supreme, most excellent; purusah, Person, who is different in characteristics from these-the mutable and the immutable-, untouched by the mutable and the immutable limiting adjuncts, and is by nature eternal, pure, conscious and free; udahrtah, spoken of in the Upanisads; iti, as; the paramatma, supreme Self; He is paramah, supreme, as compared with the selves like body etc. created by ignorance, and is the atma, Self, the inmost Consciousness of all beings. Hence He is the supreme Self. He Himself is being specially described: yah, who, by dint of His own active power inhering in the energy that is Maya; [Caitanya, consciousness, itself is the bala (energy); the sakti (active power) therein is Maya. Through that He upholds.] avisya, permeating; loka-trayam, the three worlds-called Bhuh (Earth), Bhuvah, (Intermediate Space) and Svah (Heaven); bibharti, upholds (them) by merely being present in His own nature. (And He) is the avyayah, imperishable; isvarah, God, the Omniscient One called Narayana, who is the Lord by nature. This name-the supreme Person-of God as described is well known. Showing that the name is apt by virtue of its etymological significance, the Lord reveals Himself saying, ‘I am the unsurpassable God’:

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Slogam 17

Bhagavad Gita Chapter 15.17

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