The Bhagavad-gita
is universally renowned as the jewel of India's spiritual
wisdom. Spoken by Lord Krishna, the Supreme Personality
of Godhead to His intimate disciple Arjuna, the Gita's
seven hundred concise verses provide a definitive guide
to the science of self realization. No other philosophical
or religious work reveals, in such a lucid and profound
way, the nature of consciousness, the self, the universe
and the Supreme.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada is
uniquely qualified to present this English translation
and commentary on Bhagavad-gita. He is the world's foremost
Vedic scholar and teacher, and he is also the current
representative of an unbroken chain of fully self-realized
spiritual masters begining with Lord Krishna Himself.
Thus, unlike other editions of the Gita, this one is presented
as it is--without the slightest taint of adulteration
or personal motivation. This edition is certain to stimulate
and enlighten with its ancient yet thoroughly timely message.
Chapter
15.
The Yoga of the Supreme Person
Chapter
15, Verse 1.
The Blessed Lord said: There is a banyan
tree which has its roots upward and its branches down and
whose leaves are the Vedic hymns. One who knows this tree
is the knower of the Vedas.
TEXT 1
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
The Blessed Lord
said: There is a banyan tree which has its roots upward and
its branches down and whose leaves are the Vedic hymns. One
who knows this tree is the knower of the Vedas.
PURPORT
After the discussion
of the importance of bhakti-yoga, one may question, "What
about the Vedas?" It is explained in this chapter that
the purpose of Vedic study is to understand Krsna. Therefore
one who is in Krsna consciousness, who is engaged in devotional
service, already knows the Vedas.
The entanglement of this material world is compared here to
a banyan tree. For one who is engaged in fruitive activities,
there is no end to the banyan tree. He wanders from one branch
to another, to another, to another. The tree of this material
world has no end, and for one who is attached to this tree,
there is no possibility of liberation. The Vedic hymns, meant
for elevating oneself, are called the leaves of this tree.
This tree's roots grow upward because they begin from where
Brahma is located, the topmost planet of this universe. If
one can understand this indestructible tree of illusion, then
one can get out of it.
This process of extrication should be understood. In the previous
chapters it has been explained that there are many processes
by which to get out of the material entanglement. And, up
to the Thirteenth Chapter, we have seen that devotional service
to the Supreme Lord is the best way. Now, the basic principle
of devotional service is detachment from material activities
and attachment to the transcendental service of the Lord.
The process of breaking attachment to the material world is
discussed in the beginning of this chapter. The root of this
material existence grows upward. This means that it begins
from the total material substance, from the topmost planet
of the universe. From there, the whole universe is expanded,
with so many branches, representing the various planetary
systems. The fruits represent the results of the living entities'
activities, namely, religion, economic development, sense
gratification and liberation.
Now, there is no ready experience in this world of a tree
situated with its branches down and its roots upward, but
there is such a thing. That tree can be found beside a reservoir
of water. We can see that the trees on the bank reflect upon
the water with their branches down and roots up. In other
words, the tree of this material world is only a reflection
of the real tree of the spiritual world. This reflection of
the spiritual world is situated on desire, just as the tree's
reflection is situated on water. Desire is the cause of things
being situated in this reflected material light. One who wants
to get out of this material existence must know this tree
thoroughly through analytical study. Then he can cut off his
relationship with it.
This tree, being the reflection of the real tree, is an exact
replica. Everything is there in the spiritual world. The impersonalists
take Brahma to be the root of this material tree, and from
the root, according to sankhya philosophy, come prakrti, purusa,
then the three gunas, then the five gross elements (panca-mahabhuta),
then the ten senses (dasendriya), mind, etc. In this way they
divide up the whole material world. If Brahma is the center
of all manifestations, then this material world is a manifestation
of the center by 180 degrees, and the other 180 degrees constitute
the spiritual world. The material world is the perverted reflection,
so the spiritual world must have the same variegatedness,
but in reality. The prakrti is the external energy of the
Supreme Lord, and the purusa is the Supreme Lord Himself,
and that is explained in Bhagavad-gita. Since this manifestation
is material, it is temporary. A reflection is temporary, for
it is sometimes seen and sometimes not seen. But the origin
from whence the reflection is reflected is eternal. The material
reflection of the real tree has to be cut off. When it is
said that a person knows the Vedas, it is assumed that he
knows how to cut off attachment to this material world. If
one knows that process, he actually knows the Vedas. One who
is attracted by the ritualistic formulas of the Vedas is attracted
by the beautiful green leaves of the tree. He does not exactly
know the purpose of the Vedas. The purpose of the Vedas, as
disclosed by the Personality of Godhead Himself, is to cut
down this reflected tree and attain the real tree of the spiritual
world.
Chapter 15, Verse 2.
The branches of this tree extend downward
and upward, nourished by the three modes of material nature.
The twigs are the objects of the senses. This tree also has
roots going down, and these are bound to the fruitive actions
of human society.
adhah--downward;
ca--and; urdhvam--upward; prasrtah--extended; tasya--its;
sakhah--branches; guna--modes of material nature; pravrddhah--developed;
visaya--sense objects; pravalah--twigs; adhah--downward; ca--and;
mulani--roots; anusantatani--extended; karma--according to
work; anubandhini--bound; manusya-loke--in the world of human
society.
TRANSLATION
The branches of
this tree extend downward and upward, nourished by the three
modes of material nature. The twigs are the objects of the
senses. This tree also has roots going down, and these are
bound to the fruitive actions of human society.
PURPORT
The description
of the banyan tree is further explained here. Its branches
are spread in all directions. In the lower parts, there are
variegated manifestations of living entities, such as human
beings, animals, horses, cows, dogs, cats, etc. These are
situated on the lower parts of the branches, whereas on the
upper parts are higher forms of living entities: the demigods,
Gandharvas and many other higher species of life. As a tree
is nourished by water, so this tree is nourished by the three
modes of material nature. Sometimes we find that a tract of
land is barren for want of sufficient water, and sometimes
a tract is very green; similarly, where the modes of material
nature are proportionately greater in quantity, the different
species of life are manifested in that proportion.
The twigs of the tree are considered to be the sense objects.
By development of the different modes of nature, we develop
different senses, and, by the senses, we enjoy different varieties
of sense objects. The source of the senses--the ears, the
nose, eyes, etc.--is considered to be the upper twigs, tuned
to the enjoyment of different sense objects. The leaves are
sound, form, touch--the sense objects. The roots, which are
subsidiary, are the by-products of different varieties of
suffering and sense enjoyment. Thus we develop attachment
and aversion. The tendencies toward piety and impiety are
considered to be the secondary roots, spreading in all directions.
The real root is from Brahmaloka, and the other roots are
in the human planetary systems. After one enjoys the results
of virtuous activities in the upper planetary systems, he
comes down to this earth and renews his karma, or fruitive
activities for promotion. This planet of human beings is considered
the field of activities.
Chapter 15, Verse 3-4.
The real form of this tree cannot be
perceived in this world. No one can understand where it ends,
where it begins, or where its foundation is. But with determination
one must cut down this tree with the weapon of detachment.
So doing, one must seek that place from which, having once
gone, one never returns, and there surrender to that Supreme
Personality of Godhead from whom everything has began and
in whom everything is abiding since time immemorial.
TEXT 3-4
na rupam asyeha
tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva
tatah padam tat
parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta purani
SYNONYMS
na--not; rupam--form;
asya--of this tree; iha--in this; tatha--also; upalabhyate--can
be perceived; na--never; antah--end; na--never; ca--also;
adih--beginning; na--never; ca--also; sampratistha--the foundation;
asvattham--banyan tree; enam--this; su-virudha--strongly;
mulam--rooted; asanga-sastrena--by the weapon of detachment;
drdhena--strong; chittva--by cutting; tatah--thereafter; padam--situation;
tat--that; parimargitavyam--has to be searched out; yasmin--where;
gatah--going; na--never; nivartanti--comes back; bhuyah--again;
tam--to Him; eva--certainly; ca--also; adyam--original; purusam--the
Personality of Godhead; prapadye--surrender; yatah--from whom;
pravrttih--beginning; prasrta--extended; purani--very old.
TRANSLATION
The real form of
this tree cannot be perceived in this world. No one can understand
where it ends, where it begins, or where its foundation is.
But with determination one must cut down this tree with the
weapon of detachment. So doing, one must seek that place from
which, having once gone, one never returns, and there surrender
to that Supreme Personality of Godhead from whom everything
has began and in whom everything is abiding since time immemorial.
PURPORT
It is now clearly
stated that the real form of this banyan tree cannot be understood
in this material world. Since the root is upwards, the extension
of the real tree is at the other end. No one can see how far
the tree extends, nor can one see the beginning of this tree.
Yet one has to find out the cause. "I am the son of my
father, my father is the son of such and such a person, etc."
By searching in this way, one comes to Brahma, who is generated
by the Garbhodakasayi Visnu. Finally, in this way, when one
reaches to the Supreme Personality of Godhead, that is the
end of research work. One has to search out the origin of
this tree, the Supreme Personality of Godhead, through the
association of persons who are in the knowledge of that Supreme
Personality of Godhead. Then by understanding one becomes
gradually detached from this false reflection of reality,
and by knowledge one can cut off the connection and actually
become situated in the real tree.
The word asanga is very important in this connection because
the attachment for sense enjoyment and lording it over the
material nature is very strong. Therefore one must learn detachment
by discussion of spiritual science based on authoritative
scriptures, and one must hear from persons who are actually
in knowledge. As a result of such discussion in the association
of devotees, one comes to the Supreme Personality of Godhead.
Then the first thing one must do is surrender to Him. The
description of that place whence going no one returns to this
false reflected tree is given here. The Supreme Personality
of Godhead, Krsna, is the original root from whom everything
has emanated. To gain favor of that Personality of Godhead,
one has only to surrender, and this is a result of performing
devotional service by hearing, chanting, etc. He is the cause
of this extension of this material world. This has already
been explained by the Lord Himself: aham sarvasya prabhavah.
"I am the origin of everything." Therefore to get
out of the entanglement of this strong banyan tree of material
life, one must surrender to Krsna. As soon as one surrenders
unto Krsna, he becomes detached automatically from this material
extension.
Chapter 15, Verse 5.
One who is free from illusion, false
prestige, and false association, who understands the eternal,
who is done with material lust and is freed from the duality
of happiness and distress, and who knows how to surrender
unto the Supreme Person, attains to that eternal kingdom.
One who is free
from illusion, false prestige, and false association, who
understands the eternal, who is done with material lust and
is freed from the duality of happiness and distress, and who
knows how to surrender unto the Supreme Person, attains to
that eternal kingdom.
PURPORT
The surrendering
process is described here very nicely. The first qualification
is that one should not be deluded by pride. Because the conditioned
soul is puffed up, thinking himself the lord of material nature,
it is very difficult for him to surrender unto the Supreme
Personality of Godhead. One should know by the cultivation
of real knowledge that he is not lord of material nature;
the Supreme Personality of Godhead is the Lord. When one is
free from delusion caused by pride, he can begin the process
of surrender. For one who is always expecting some honor in
this material world, it is not possible to surrender to the
Supreme Person. Pride is due to illusion, for although one
comes here, stays for a brief time and then goes away, he
has the foolish notion that he is the lord of the world. He
thus makes all things complicated, and he is always in trouble.
The whole world moves under this impression. People are considering
that the land, this earth, belongs to human society, and they
have divided the land under the false impression that they
are the proprietors. One has to get out of this false notion
that human society is the proprietor of this world. When one
is freed from such a false notion, he becomes free from all
the false associations caused by familial, social and national
affections. These fake associations bind one to this material
world. After this stage, one has to develop spiritual knowledge.
One has to cultivate knowledge of what is actually his own
and what is actually not his own. And, when one has an understanding
of things as they are, he becomes free from all dual conceptions
such as happiness and distress, pleasure and pain. He becomes
full in knowledge; then it is possible for him to surrender
to the Supreme Personality of Godhead.
Chapter 15, Verse 6.
That abode of Mine is not illumined
by the sun or moon, nor by electricity. One who reaches it
never returns to this material world.
TEXT 6
na tad bhasayate
suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
That abode of Mine
is not illumined by the sun or moon, nor by electricity. One
who reaches it never returns to this material world.
PURPORT
The spiritual world,
the abode of the Supreme Personality of Godhead, Krsna--which
is known as Krsnaloka, Goloka Vrndavana--is described here.
In the spiritual sky there is no need of sunshine, moonshine,
fire or electricity, because all the planets are self-luminous.
We have only one planet in this universe, the sun, which is
self-luminous, but all the planets in the spiritual sky are
self-luminous. The shining effulgence of all those planets
(called Vaikunthas) constitutes the shining sky known as the
brahmajyoti. Actually, the effulgence is emanating from the
planet of Krsna, Goloka Vrndavana. Part of that shining effulgence
is covered by the mahat-tattva, the material world. Other
than this, the major portion of that shining sky is full of
spiritual planets, which are called Vaikunthas, chief of which
is Goloka Vrndavana.
As long as a living entity is in this dark material world,
he is in conditional life, but as soon as he reaches the spiritual
sky, by cutting through the false, perverted tree of this
material world, he becomes liberated. Then there is no chance
of his coming back here. In his conditional life, the living
entity considers himself to be the lord of this material world,
but in his liberated state he enters into the spiritual kingdom
and becomes the associate of the Supreme Lord. There he enjoys
eternal bliss, eternal life, and full knowledge.
One should be captivated by this information. He should desire
to transfer himself to that eternal world and extricate himself
from this false reflection of reality. For one who is too
much attached to this material world, it is very difficult
to cut that attachment, but if he takes to Krsna consciousness,
there is a chance of gradually becoming detached. One has
to associate himself with devotees, those who are in Krsna
consciousness. One should search out a society dedicated to
Krsna consciousness and learn how to discharge devotional
service. In this way he can cut off his attachment to the
material world. One cannot become detached from the attraction
of the material world simply by dressing himself in saffron
cloth. He must become attached to the devotional service of
the Lord. Therefore one should take it very seriously that
devotional service as described in the Twelfth Chapter is
the only way to get out of this false representation of the
real tree. In Chapter Fourteen the contamination of all kinds
of processes by material nature is described. Only devotional
service is described as purely transcendental.
The words paramam mama are very important here. Actually every
nook and corner is the property of the Supreme Lord, but the
spiritual world is paramam, full of six opulences. In the
Upanisads it is also confirmed that in the spiritual world
there is no need of sunshine or moonshine, for the whole spiritual
sky is illuminated by the internal potency of the Supreme
Lord. That supreme abode can be achieved only by surrender
and by no other means.
Chapter 15, Verse 7.
The living entities in this conditioned
world are My eternal, fragmental parts. Due to conditioned
life, they are struggling very hard with the six senses, which
include the mind.
The living entities
in this conditioned world are My eternal, fragmental parts.
Due to conditioned life, they are struggling very hard with
the six senses, which include the mind.
PURPORT
In this verse the
identity of the living being is clearly given. The living
entity is the fragmental part and parcel of the Supreme Lord--eternally.
It is not that he assumes individuality in his conditional
life and in his liberated state becomes one with the Supreme
Lord. He is eternally fragmented. It is clearly said, sanatanah.
According to the Vedic version, the Supreme Lord manifests
and expands Himself in innumerable expansions, of which the
primary expansions are called visnu-tattva and the secondary
expansions are called the living entities. In other words,
the visnu-tattva is the personal expansion, and the living
entities are separated expansions. By His personal expansion,
He is manifested in various forms like Lord Rama, Nrsimhadeva,
Visnumurti and all the predominating Deities in the Vaikuntha
planets. The separated expansions, the living entities, are
eternally servitors. The personal expansions of the Supreme
Personality of Godhead, the individual identities of the Godhead,
are always present. Similarly, the separated expansions of
living entities have their identities. As fragmental parts
and parcels of the Supreme Lord, the living entities have
also fragmental qualities, of which independence is one. Every
living entity has an individual soul, his personal individuality
and a minute form of independence. By misuse of that independence,
one becomes a conditioned soul, and by proper use of independence
he is always liberated. In either case, he is qualitatively
eternal, as the Supreme Lord is. In his liberated state he
is freed from this material condition, and he is under the
engagement of transcendental service unto the Lord; in his
conditional life he is dominated by the material modes of
nature, and he forgets the transcendental loving service of
the Lord. As a result, he has to struggle very hard to maintain
his existence in the material world.
The living entities, not only the human beings and the cats
and dogs, but even the greater controllers of the material
world--Brahma, Lord Siva, and even Visnu--are all parts and
parcels of the Supreme Lord. They are all eternal, not temporary
manifestations. The word karsati (struggling or grappling
hard) is very significant. The conditioned soul is bound up,
as though shackled by iron chains. He is bound up by the false
ego, and the mind is the chief agent which is driving him
in this material existence. When the mind is in the mode of
goodness, his activities are good; when the mind is in the
mode of passion, his activities are troublesome; and when
the mind is in the mode of ignorance, he travels in the lower
species of life. It is clear, however, in this verse, that
the conditioned soul is covered by the material body, with
the mind and the senses, and when he is liberated this material
covering perishes, but his spiritual body manifests its individual
capacity. The following information is there in the Madhyandinayana-sruti:
sa va esa brahma-nistha idam sariram martyam atisrjya brahmabhisampadya
brahmana pasyati brahmana srnoti brahmanaivedam sarvam anubhavati.
It is stated here that when a living entity gives up this
material embodiment and enters into the spiritual world, he
revives his spiritual body, and in his spiritual body he can
see the Supreme Personality of Godhead face to face. He can
hear and speak to Him face to face, and he can understand
the Supreme Personality as He is. In smrti also it is understood
that in the spiritual planets everyone lives in bodies featured
like the Supreme Personality of Godhead's. As far as bodily
construction is concerned, there is no difference between
the part and parcel living entities and the expansions of
visnu-murti. In other words, at liberation the living entity
gets a spiritual body by the grace of the Supreme Personality
of Godhead.
The word mamaivamsah (fragmental parts and parcels of the
Supreme Lord) is also very significant. The fragmental portion
of the Supreme Lord is not like some material broken part.
We have already understood in the Second Chapter that the
spirit cannot be cut into pieces. This fragment is not materially
conceived. It is not like matter, which can be cut into pieces
and joined together again. That conception is not applicable
here because the Sanskrit word sanatana (eternal) is used.
The fragmental portion is eternal. It is also stated in the
beginning of the Second Chapter that (dehino 'smin yatha)
in each and every individual body, the fragmental portion
of the Supreme Lord is present. That fragmental portion, when
liberated from the bodily entanglement, revives its original
spiritual body in the spiritual sky in a spiritual planet
and enjoys association with the Supreme Lord. It is, however,
understood here that the living entity, being the fragmental
part and parcel of the Supreme Lord, is qualitatively one,
just as the parts and parcels of gold are also gold.
Chapter 15, Verse 8.
The living entity in the material world
carries his different conceptions of life from one body to
another as the air carries aromas.
sariram--body;
yat--as much as; avapnoti--gets; yat--that which; ca--also;
api--virtually; utkramati--gives up; isvarah--the lord of
the body; grhitva--taking; etani--all these; samyati--goes
away; vayuh--air; gandhan--smell; iva--like; asayat--from
the flower.
TRANSLATION
The living entity
in the material world carries his different conceptions of
life from one body to another as the air carries aromas.
PURPORT
Here the living
entity is described as isvara, the controller of his own body.
If he likes, he can change his body to a higher grade, and
if he likes he can move to a lower class. Minute independence
is there. The change his body undergoes depends upon him.
At the time of death, the consciousness he has created will
carry him on to the next type of body. If he has made his
consciousness like that of a cat or dog, he is sure to change
to a cat's or dog's body. And, if he has fixed his consciousness
on godly consciousness, he will be transferred to Krsnaloka
in the spiritual world and will associate with Krsna. It is
a false claim that after the annihilation of this body everything
is finished. The individual soul is transmigrating from one
body to another, and his present body and present activities
are the background of his next body. One gets a different
body according to karma, and he has to quit this body in due
course. It is stated here that the subtle body, which carries
the conception of the next body, develops another body in
the next life. This process of transmigrating from one body
to another and struggling while in the body is called karsati
or struggle for existence.
Chapter 15, Verse 9.
The living entity, thus taking another
gross body, obtains a certain type of ear, tongue, and nose
and sense of touch, which are grouped about the mind. He thus
enjoys a particular set of sense objects.
TEXT 9
srotram caksuh
sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate
The living entity,
thus taking another gross body, obtains a certain type of
ear, tongue, and nose and sense of touch, which are grouped
about the mind. He thus enjoys a particular set of sense objects.
PURPORT
In other words,
if the living entity adulterates his consciousness with the
qualities of cats and dogs, in his next life he gets a cat
or dog body and enjoys. Consciousness is originally pure,
like water. But if we mix water with a certain color, it changes.
Similarly, consciousness is pure, for the spirit soul is pure.
But consciousness is changed according to the association
of the material qualities. Real consciousness is Krsna consciousness.
When, therefore, one is situated in Krsna consciousness, he
is in his pure life. But if his consciousness is adulterated
by some type of material mentality, in the next life he gets
a corresponding body. He does not necessarily get a human
body again; he can get the body of a cat, dog, hog, demigod
or one of many other forms, for there are 8,400,000 species.
Chapter 15, Verse 10.
The foolish cannot understand how a
living entity can quit his body, nor can they understand what
sort of body he enjoys under the spell of the modes of nature.
But one whose eyes are trained in knowledge can see all this.
TEXT 10
utkramantam sthitam
vapi
bhunjanam va gunanvitam
vimudha nanupasyanti
pasyanti jnana-caksusah
SYNONYMS
utkramantam--quitting
the body; sthitam--situated in the body; va api--either; bhunjanam--enjoying;
va--or; guna-anvitam--under the spell of the modes of material
nature; vimudhah--foolish persons; na--never; anupasyanti--can
see; pasyanti--one can see; jnana-caksusah--one who has the
eyes of knowledge.
TRANSLATION
The foolish cannot
understand how a living entity can quit his body, nor can
they understand what sort of body he enjoys under the spell
of the modes of nature. But one whose eyes are trained in
knowledge can see all this.
PURPORT
The word jnana-caksusah
is very significant. Without knowledge, one cannot understand
how a living entity leaves his present body, nor what form
of body he is going to take in the next life, nor even why
he is living in a particular type of body. This requires a
great amount of knowledge understood from Bhagavad-gita and
similar literatures heard from a bona fide spiritual master.
One who is trained to perceive all these things is fortunate.
Every living entity is quitting his body under certain circumstances;
he is living under certain circumstances and enjoying under
certain circumstances under the spell of material nature.
As a result, he is suffering different kinds of happiness
and distress, under the illusion of sense enjoyment. Persons
who are everlastingly fooled by lust and desire lose all power
of understand their change of body and their stay in a particular
body. They cannot comprehend it. Those who have developed
spiritual knowledge, however, can see that the spirit is different
from the body and is changing its body and enjoying in different
ways. A person in such knowledge can understand how the conditioned
living entity is suffering in this material existence. Therefore
those who are highly developed in Krsna consciousness try
their best to give this knowledge to the people in general,
for their conditional life is very much troublesome. They
should come out of it and be Krsna conscious and liberate
themselves to transfer to the spiritual world.
Chapter 15, Verse 11.
The endeavoring transcendentalist, who
is situated in self-realization, can see all this clearly.
But those who are not situated in self-realization cannot
see what is taking place, though they may try to.
The endeavoring
transcendentalist, who is situated in self-realization, can
see all this clearly. But those who are not situated in self-realization
cannot see what is taking place, though they may try to.
PURPORT
There are many
transcendentalists in the path of spiritual self-realization,
but one who is not situated in self-realization cannot see
how things are changing in the body of the living entity.
The word yoginah is significant in this connection. In the
present day there are many so-called yogis, and there are
many so-called associations of yogis, but they are actually
blind in the matter of self-realization. They are simply addicted
to some sort of gymnastic exercise and are satisfied if the
body is well-built and healthy. They have no other information.
They are called yatanto 'py akrtatmanah. Even though they
are endeavoring in a so-called yoga system, they are not self-realized.
Such people cannot understand the process of the transmigration
of the soul. Only those who are actually in the yoga system
and have realized the self, the world, and the Supreme Lord,
in other words, the bhakti-yogis, those engaged in pure devotional
service in Krsna consciousness, can understand how things
are taking place.
Chapter 15, Verse 12.
The splendor of the sun, which dissipates
the darkness of this whole world, comes from Me. And the splendor
of the moon and the splendor of fire are also from Me.
TEXT 12
yad aditya-gatam
tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam
SYNONYMS
yat--that which;
aditya-gatam--in the sunshine; tejah--splendor; jagat--the
whole world; bhasayate--illuminates; akhilam--entirely; yat--that
which; candramasi--in the moon; yat--that which; ca--also;
agnau--in the fire; tat--that; tejah--splendor; viddhi--understand;
mamakam--from Me.
TRANSLATION
The splendor of
the sun, which dissipates the darkness of this whole world,
comes from Me. And the splendor of the moon and the splendor
of fire are also from Me.
PURPORT
The unintelligent
cannot understand how things are taking place. The beginning
of knowledge can be established by understanding what the
Lord explains here. Everyone sees the sun, moon, fire and
electricity. One should simply try to understand that the
splendor of the sun, the splendor of the moon, and the splendor
of electricity or fire are coming from the Supreme Personality
of Godhead. In such a conception of life, the beginning of
Krsna consciousness, lies a great deal of advancement for
the conditioned soul in this material world. The living entities
are essentially the parts and parcels of the Supreme Lord,
and He is giving herewith the hint how they can come back
to Godhead, back to home.
From this verse we can understand that the sun is illuminating
the whole solar system. There are different universes and
solar systems, and there are different suns, moons and planets
also. Sunlight is due to the spiritual effulgence in the spiritual
sky of the Supreme Lord. With the rise of the sun, the activities
of human beings are set up. They set fire to prepare their
foodstuff, they set fire to start the factories, etc. So many
things are done with the help of fire. Therefore sunrise,
fire and moonlight are so pleasing to the living entities.
Without their help no living entity can live. So if one can
understand that the light and splendor of the sun, moon and
fire are emanating from the Supreme Personality of Godhead,
Krsna, then one's Krsna consciousness will begin. By the moonshine,
all the vegetables are nourished. The moonshine is so pleasing
that people can easily understand that they are living by
the mercy of the Supreme Personality of Godhead Krsna. Without
His mercy there cannot be sun, without His mercy there cannot
be moon, and without His mercy there cannot be fire, and without
the help of sun, moon and fire, no one can live. These are
some thoughts to provoke Krsna consciousness in the conditioned
soul.
Chapter 15, Verse 13.
I enter into each planet, and by My
energy they stay in orbit. I become the moon and thereby supply
the juice of life to all vegetables.
TEXT 13
gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah
I enter into each
planet, and by My energy they stay in orbit. I become the
moon and thereby supply the juice of life to all vegetables.
PURPORT
It is understood
that all the planets are floating in the air only by the energy
of the Lord. The Lord enters into every atom, every planet,
and every living being. That is discussed in the Brahma-samhita.
It is said there that one plenary portion of the Supreme Personality
of Godhead, Paramatma, enters into the planets, the universe,
the living entity, and even into the atom. So due to His entrance,
everything is appropriately manifested. When the spirit soul
is there, a living man can float on the water, but when the
living spark is out of the body and the body is dead, it sinks.
Of course when it is decomposed it floats just like straw
and other things, but as soon as the man is dead, he at once
sinks in the water. Similarly, all these planets are floating
in space, and this is due to the entrance of the supreme energy
of the Supreme Personality of Godhead. His energy is sustaining
each planet, just like a handful of dust. If someone holds
a handful of dust, there is no possibility of the dust's falling,
but if one throws it in the air, it will fall down. Similarly,
these planets, which are floating in air, are actually held
in the fist of the universal form of the Supreme Lord. By
His strength and energy, all moving and unmoving things stay
in their place. It is said that because of the Supreme Personality
of Godhead, the sun is shining and the planets are steadily
moving. Were it not for Him, all the planets would scatter,
like dust in air, and perish. Similarly, it is due to the
Supreme Personality of Godhead that the moon nourishes all
vegetables. Due to the moon's influence, the vegetables become
delicious. Without the moonshine, the vegetables can neither
grow nor taste succulent. Human society is working, living
comfortably and enjoying food due to the supply from the Supreme
Lord. Otherwise, mankind could not survive. The word rasatmakah
is very significant. Everything becomes palatable by the agency
of the Supreme Lord through the influence of the moon.
Chapter 15, Verse 14.
I am the fire of digestion in every
living body, and I am the air of life, outgoing and incoming,
by which I digest the four kinds of foodstuff.
aham--I; vaisvanarah--by
My plenary portion as the digesting fire; bhutva--becoming;
praninam--of all living entities; deham--body; asritah--situated;
prana--outgoing air; apana--down-going air; samayuktah--keep
balance; pacami--digest; annam--foodstuff; catuh-vidham--four
kinds of.
TRANSLATION
I am the fire of
digestion in every living body, and I am the air of life,
outgoing and incoming, by which I digest the four kinds of
foodstuff.
PURPORT
According to Ayur-vedic
sastra, we understand that there is a fire in the stomach
which digests all food sent there. When the fire is not blazing,
there is no hunger, and when the fire is in order we become
hungry. Sometimes when the fire is not going nicely, treatment
is required. In any case, this fire is representative of the
Supreme Personality of Godhead. Vedic mantras also confirm
that the Supreme Lord or Brahman is situated in the form of
fire within the stomach and is digesting all kinds of foodstuff.
Therefore since He is helping the digestion of all kinds of
foodstuff, the living entity is not independent in the eating
process. Unless the Supreme Lord helps him in digesting, there
is no possibility of eating. He thus produces and digests
foodstuff, and, by His grace, we are enjoying life. In the
Vedanta-sutra this is also confirmed: sabdadibhyo 'ntah pratisthanac
ca. The Lord is situated within sound and within the body,
within the air and even within the stomach as the digestive
force. There are four kinds of foodstuff, some are swallowed,
some are chewed, some are licked up, and some are sucked,
and He is the digestive force for all of them.
Chapter 15, Verse 15.
I am seated in everyone's heart, and
from Me come remembrance, knowledge and forgetfulness. By
all the Vedas I am to be known; indeed I am the compiler of
Vedanta, and I am the knower of the Vedas.
TEXT 15
sarvasya caham
hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
SYNONYMS
sarvasya--of all
living beings; ca--and; aham--I; hrdi--in the heart; sannivistah--being
situated; mattah--from Me; smrtih--remembrance; jnanam--knowledge;
apohanam ca--and forgetfulness; vedaih--by the Vedas; ca--also;
sarvaih--all; aham--I am; eva--certainly; vedyah--knowable;
vedanta-krt--the compiler of the Vedanta; veda-vit--the knower
of the Vedas; eva--certainly; ca--and; aham--I.
TRANSLATION
I am seated in
everyone's heart, and from Me come remembrance, knowledge
and forgetfulness. By all the Vedas I am to be known; indeed
I am the compiler of Vedanta, and I am the knower of the Vedas.
PURPORT
The Supreme Lord
is situated as Paramatma in everyone's heart, and it is from
Him that all activities are initiated. The living entity forgets
everything of his past life, but he has to act according to
the direction of the Supreme Lord, who is witness to all his
work. Therefore he begins his work according to his past deeds.
Required knowledge is supplied to him, and remembrance is
given to him, and he forgets, also, about his past life. Thus,
the Lord is not only all-pervading; He is also localized in
every individual heart. He awards the different fruitive results.
He is not only worshipable as the impersonal Brahman, the
Supreme Personality of Godhead, and the localized Paramatma,
but as the form of the incarnation of the Vedas as well. The
Vedas give the right direction to the people so that they
can properly mold their lives and come back to Godhead, back
to home. The Vedas offer knowledge of the Supreme Personality
of Godhead, Krsna, and Krsna in His incarnation as Vyasadeva
is the compiler of the Vedanta-sutra. The commentation on
the Vedanta-sutra by Vyasadeva in the Srimad-Bhagavatam gives
the real understanding of Vedanta-sutra. The Supreme Lord
is so full that for the deliverance of the conditioned soul
He is the supplier and digester of foodstuff, the witness
of his activity, the giver of knowledge in the form of Vedas
and as the Supreme Personality of Godhead, Sri Krsna, the
teacher of the Bhagavad-gita. He is worshipable by the conditioned
soul. Thus God is all-good; God is all-merciful.
Antah-pravistah sasta jananam. The living entity forgets as
soon as he quits his present body, but he begins his work
again, initiated by the Supreme Lord. Although he forgets,
the Lord gives him the intelligence to renew his work where
he ended in his last life. So not only does a living entity
enjoy or suffer in this world according to the dictation from
the Supreme Lord situated locally in the heart, but he receives
the opportunity to understand Vedas from Him. If one is serious
to understand the Vedic knowledge, then Krsna gives the required
intelligence. Why does He present the Vedic knowledge for
understanding? Because a living entity individually needs
to understand Krsna. Vedic literature confirms this: yo 'sau
sarvair vedair giyate. In all Vedic literature, beginning
from the four Vedas, Vedanta-sutra and the Upanisads and Puranas,
the glories of the Supreme Lord are celebrated. By performing
Vedic rituals, discussing the Vedic philosophy and worshiping
the Lord in devotional service, He is attained. Therefore
the purpose of the Vedas is to understand Krsna. The Vedas
give us direction to understand Krsna and the process of understanding.
The ultimate goal is the Supreme Personality of Godhead. Vedanta-sutra
confirms this in the following words: tat tu samanvayat. One
can attain perfection by understanding Vedic literature, and
one can understand his relationship with the Supreme Personality
of Godhead by performing the different processes. Thus one
can approach Him and at the end attain the supreme goal, who
is no other than the Supreme Personality of Godhead. In this
verse, however, the purpose of the Vedas, the understanding
of the Vedas and the goal of the Vedas are clearly defined.
Chapter 15, Verse 16.
There are two classes of beings, the
fallible and the infallible. In the material world every entity
is fallible, and in the spiritual world every entity is called
infallible.
TEXT 16
dvav imau purusau
loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho 'ksara ucyate
There are two classes
of beings, the fallible and the infallible. In the material
world every entity is fallible, and in the spiritual world
every entity is called infallible.
PURPORT
As already explained,
the Lord in His incarnation as Vyasadeva compiled the Vedanta-sutra.
Here the Lord is giving, in summary, the contents of the Vedanta-sutra:
He says that the living entities, who are innumerable, can
be divided into two classes--the fallible and the infallible.
The living entities are eternally separated parts and parcels
of the Supreme Personality of Godhead. When they are in contact
with the material world, they are called jiva-bhuta, and the
Sanskrit words given here, sarvani bhutani, mean that they
are fallible. Those who are in oneness with the Supreme Personality
of Godhead, however, are called infallible. Oneness does not
mean that they have no individuality, but that there is no
disunity. They are all agreeable to the purpose of the creation.
Of course, in the spiritual world, there is no such thing
as creation, but since the Supreme Personality of Godhead
has stated in the Vedanta-sutra that He is the source of all
emanations, that conception is explained.
According to the statement of the Supreme Personality of Godhead,
Lord Krsna, there are two classes of men. The Vedas give evidence
of this, so there is no doubt about it. The living entities,
who are struggling in this world with the mind and five senses,
have their material bodies which are changing as long as the
living entities are conditioned. One's body changes due to
contact with matter; matter is changing, so the living entity
appears to be changing. But in the spiritual world the body
is not made of matter; therefore there is no change. In the
material world the living entity undergoes six changes--birth,
growth, duration, reproduction, then dwindling and vanishing.
These are the changes of the material body. But in the spiritual
world the body does not change; there is no old age, there
is no birth, there is no death. There all exists in oneness.
It is more clearly explained as sarvani bhutani: any living
entity who has come in contact with matter, beginning from
the first created being, Brahma, down to a small ant, is changing
its body; therefore they are all fallible. In the spiritual
world, however, they are always liberated in oneness.
Chapter 15, Verse 17.
Besides these two, there is the greatest
living personality, the Lord Himself, who has entered into
these worlds and is maintaining them.
TEXT 17
uttamah purusas
tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah
Besides these two,
there is the greatest living personality, the Lord Himself,
who has entered into these worlds and is maintaining them.
PURPORT
This verse is very
nicely expressed in the Katha Upanisad and Svetasvatara Upanisad.
It is clearly stated there that above the innumerable living
entities, some of whom are conditioned and some of whom are
liberated, there is the Supreme Personality who is Paramatma.
The Upanisadic verse runs as follows: nityo nityanam cetanas
cetananam. The purport is that amongst all the living entities,
both conditioned and liberated, there is one supreme living
personality, the Supreme Personality of Godhead, who maintains
them and gives them all facility of enjoyment according to
different work. That Supreme Personality of Godhead is situated
in everyone's heart as Paramatma. A wise man who can understand
Him is eligible to attain the perfect peace, not others.
It is incorrect to think of the Supreme Lord and the living
entities as being on the same level or equal in all respects.
There is always the question of superiority and inferiority
in their personalities. This particular word uttama is very
significant. No one can surpass the Supreme Personality of
Godhead. Loke is also significant because in the paurusa,
a Vedic literature, it is stated: lokyate vedartho 'nena.
This Supreme Lord in His localized aspect as Paramatma explains
the purpose of the Vedas. The following verse also appears
in the Vedas:
tavad esa samprasado
'smac
charirat samutthaya param
jyoti-rupam sampadya svena
rupenabhinispadyate sa uttamah purusah.
"The Supersoul coming out of the body enters the impersonal
brahmajyoti; then in His form He remains in His spiritual
identity. That Supreme is called the Supreme Personality."
This means that the Supreme Personality is exhibiting and
diffusing His spiritual effulgence, which is the ultimate
illumination. That Supreme Personality also has a localized
aspect as Paramatma. By incarnating Himself as the son of
Satyavati and Parasara, He explains the Vedic knowledge as
Vyasadeva.
Chapter 15, Verse 18.
Because I am transcendental, beyond
both the fallible and the infallible, and because I am the
greatest, I am celebrated both in the world and in the Vedas
as that Supreme Person.
TEXT 18
yasmat ksaram atito
'ham
aksarad api cottamah
ato 'smi loke vede ca
prathitah purusottamah
SYNONYMS
yasmat--because;
ksaram--the fallible; atitah--transcendental; aham--I; aksarat--from
the infallible; api--better than that; ca--and; uttamah--the
best; atah--therefore; asmi--I am; loke--in the world; vede--in
the Vedic literature; ca--and; prathitah--celebrated; purusa-uttamah--as
the Supreme Personality.
TRANSLATION
Because I am transcendental,
beyond both the fallible and the infallible, and because I
am the greatest, I am celebrated both in the world and in
the Vedas as that Supreme Person.
PURPORT
No one can surpass
the Supreme Personality of Godhead, Krsna--neither the conditioned
soul nor the liberated soul. He is, therefore, the greatest
of personalities. Now it is clear here that the living entities
and the Supreme Personality of Godhead are individuals. The
difference is that the living entities, either in the conditioned
state or in the liberated state, cannot surpass in quantity
the inconceivable potencies of the Supreme Personality of
Godhead.
Chapter 15, Verse 19.
Whoever knows Me as the Supreme Personality
of Godhead, without doubting, is to be understood as the knower
of everything, and He therefore engages himself in full devotional
service, O son of Bharata.
TEXT 19
yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata
SYNONYMS
yah--anyone; mam--unto
Me; evam--certainly; asammudhah--without a doubt; janati--knows;
purusa-uttamam--the Supreme Personality of Godhead; sah--he;
sarva-vit--knower of everything; bhajati--renders devotional
service; mam--unto Me; sarva-bhavena--in all respects; bharata--O
son of Bharata.
TRANSLATION
Whoever knows Me
as the Supreme Personality of Godhead, without doubting, is
to be understood as the knower of everything, and He therefore
engages himself in full devotional service, O son of Bharata.
PURPORT
There are many
philosophical speculations about the constitutional position
of the living entities and the Supreme Absolute Truth. Now
in this verse the Supreme Personality of Godhead clearly explains
that anyone who knows Lord Krsna as the Supreme Person is
actually the knower of everything. The imperfect knower goes
on simply speculating about the Absolute Truth, but the perfect
knower, without wasting his valuable time, engages directly
in Krsna consciousness, the devotional service of the Supreme
Lord. Throughout the whole of Bhagavad-gita, this fact is
being stressed at every step. And still there are so many
stubborn commentators on Bhagavad-gita who consider the Supreme
Absolute Truth and the living entities to be one and the same.
Vedic knowledge is called sruti, learning by aural reception.
One should actually receive the Vedic messages from authorities
like Krsna and His representatives. Here Krsna distinguishes
everything very nicely, and one should hear from this source.
Simply to hear like the hogs is not sufficient; one must be
able to understand from the authorities. It is not that one
should simply speculate academically. One should submissively
hear from Bhagavad-gita that these living entities are always
subordinate to the Supreme Personality of Godhead. Anyone
who is able to understand this, according to the Supreme Personality
of Godhead, Sri Krsna, knows the purpose of the Vedas; no
one else knows the purpose of the Vedas.
The word bhajati is very significant. In many places the word
bhajati is expressed in relationship with the service of the
Supreme Lord. If a person is engaged in full Krsna consciousness
in devotional service of the Lord, it is to be understood
that he has understood all the Vedic knowledge. In the Vaisnava
parampara it is said that if one is engaged in the devotional
service of Krsna, then there is no need for a spiritual process
to understanding the Supreme Absolute Truth. He has already
come to the point, because he is engaged in the devotional
service of the Lord. He has ended all preliminary processes
of understanding; similarly, if anyone, after speculating
for hundreds of thousands of lives, does not come to the point
that Krsna is the Supreme Personality of Godhead and that
one has to surrender there, all his speculation for so many
years and lives is a useless waste of time.
Chapter 15, Verse 20.
This is the most confidential part of
the Vedic scriptures, O sinless one, and it is disclosed now
by Me. Whoever understands this will become wise, and his
endeavors will know perfection.
TEXT 20
iti guhyatamam
sastram
idam uktam mayanagha
etad buddhva buddhiman syat
krta-krtyas ca bharata
SYNONYMS
iti--thus; guhya-tamam--the
most confidential; sastram--revealed scripture; idam--this;
uktam--disclosed; maya--by Me; anagha--O sinless one; etat--this;
buddhva--understanding; buddhi-man--intelligent; syat--one
becomes; krta-krtyah--the most perfect; ca--and; bharata--O
son of Bharata.
TRANSLATION
This is the most
confidential part of the Vedic scriptures, O sinless one,
and it is disclosed now by Me. Whoever understands this will
become wise, and his endeavors will know perfection.
PURPORT
The Lord clearly
explains here that this is the substance of all revealed scriptures.
And one should understand this as it is given by the Supreme
Personality of Godhead. Thus one will become intelligent and
perfect in transcendental knowledge. In other words, by understanding
this philosophy of the Supreme Personality of Godhead and
engaging in His transcendental service, everyone can become
freed from all contaminations of the modes of material nature.
Devotional service is a process of spiritual understanding.
Wherever devotional service exists, the material contamination
cannot coexist. Devotional service to the Lord and the Lord
Himself are one and the same because they are spiritual--the
internal energy of the Supreme Lord. The Lord is said to be
the sun, and ignorance is called darkness. Where the sun is
present, there is no question of darkness. Therefore, whenever
devotional service is present under the proper guidance of
a bona fide spiritual master, there is no question of ignorance.
Everyone must take to this consciousness of Krsna and engage
in devotional service to become intelligent and purified.
Unless one comes to this position of understanding Krsna and
engages in devotional service, however intelligent he may
be in the estimation of some common man, he is not perfectly
intelligent.
The word anagha, by which Arjuna is addressed, is significant.
Anagha, "O sinless one," means that unless one is
free from all sinful reactions, it is very difficult to understand
Krsna. One has to become free from all contamination, all
sinful activities; then he can understand. But devotional
service is so pure and potent that once one is engaged in
devotional service he automatically comes to the stage of
sinlessness.
While performing devotional service in the association of
pure devotees in full Krsna consciousness, there are certain
things which require to be vanquished altogether. The most
important thing one has to surmount is weakness of the heart.
The first falldown is caused by the desire to lord it over
material nature. Thus one gives up the transcendental loving
service of the Supreme Lord. The second weakness of the heart
is that as one increases the propensity of lording it over
material nature, he becomes attached to matter and the possession
of matter. The problems of material existence are due to these
weaknesses of the heart.
Thus end the Bhaktivedanta
Purports to the Fifteenth Chapter of the Srimad Bhagavad-gita
in the matter of Purusottama-yoga, the Yoga of the Supreme
Person.
