Bhagavad-gita As It Is
CHAPTER 15: The Yoga of the Supreme Person
©1989, The Bhaktivedanta Book Trust
Text:
1,
2,
3-4,
5,
6,
7,
8,
9,
10,
11,
12,
13,
14,
15,
16,
17,
18,
19,
20
TEXT 1
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
WORD FOR WORD
sri-bhagavan uvaca -- the Supreme Personality of Godhead said;
urdhva-mulam -- with roots above; adhah -- downwards;
sakham -- branches; asvattham -- a banyan tree;
prahuh -- is said; avyayam -- eternal; chandamsi --
the Vedic hymns; yasya -- of which; parnani -- the leaves;
yah -- anyone who; tam -- that; veda -- knows;
sah -- he; veda-vit -- the knower of the Vedas.
TRANSLATION
The Supreme Personality of Godhead said: It is said that there is an
imperishable banyan tree that 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 Krishna. Therefore one
who is in Krishna 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 a 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
Brahman 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-maha-bhuta), then
the ten senses (dasendriya), mind, etc. In this way they divide up
the whole material world into twenty-four elements. If Brahman 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.
TEXT 2
adhas cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manusya-loke
WORD FOR WORD
adhah -- downward; ca -- and; urdhvam -- upward;
prasrtah -- extended; tasya -- its; sakhah --
branches; guna -- by the modes of material nature;
pravrddhah -- developed; visaya -- sense objects;
pravalah -- twigs; adhah -- downward; ca -- and;
mulani -- roots; anusantatani -- extended; karma --
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
spread in all directions. In the lower parts, there are variegated
manifestations of living entities -- 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
particular modes of material nature are proportionately greater in
quantity, the different species of life are manifested accordingly.
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 tips
of the branches are the senses -- the ears, nose, eyes, etc. -- which are
attached to the enjoyment of different sense objects. The twigs are sound,
form, touch, and so on -- the sense objects. The subsidiary roots are
attachments and aversions, which are byproducts of different varieties of
suffering and sense enjoyment. The tendencies toward piety and impiety are
considered to develop from these secondary roots, which spread 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.
TEXTS 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
WORD FOR WORD
na -- not; rupam -- the form; asya -- of this tree;
iha -- in this world; 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 -- cutting;
tatah -- thereafter; padam -- situation; tat -- that;
parimargitavyam -- has to be searched out; yasmin -- where;
gatah -- going; na -- never; nivartanti -- they come
back; bhuyah -- again; tam -- to Him; eva --
certainly; ca -- also; adyam -- original; purusam --
the Personality of Godhead; prapadye -- surrender; yatah --
from whom; pravrttih -- the 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 strongly rooted tree with the
weapon of detachment. Thereafter, one must seek that place from which,
having gone, one never returns, and there surrender to that Supreme
Personality of Godhead from whom everything began and from whom everything
has extended 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. When entangled with the
material expansions of the tree, one cannot 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 Vishnu. Finally, in this way, when one
reaches the Supreme Personality of Godhead, that is the end of research
work. One has to search out that origin of this tree, the Supreme
Personality of Godhead, through the association of persons who are in
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 having gone one never returns to this
false reflected tree is given here. The Supreme Personality of Godhead,
Krishna, 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 the extension of the 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 Krishna. As
soon as one surrenders unto Krishna, one becomes detached automatically
from this material extension.
TEXT 5
nirmana-mohajita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat
WORD FOR WORD
nih -- without; mana -- false prestige; mohah -- and
illusion; jita -- having conquered; sanga -- of association;
dosah -- the faults; adhyatma -- in spiritual knowledge;
nityah -- in eternity; vinivrtta -- disassociated;
kamah -- from lust; dvandvaih -- from the dualities;
vimuktah -- liberated; sukha-duhkha -- happiness and
distress; samjnaih -- named; gacchanti -- attain;
amudhah -- unbewildered; padam -- situation; avyayam
-- eternal; tat -- that.
TRANSLATION
Those who are free from false prestige, illusion and false association,
who understand the eternal, who are done with material lust, who are freed
from the dualities of happiness and distress, and who, unbewildered, know
how to surrender unto the Supreme Person attain 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 the land, this earth, to belong 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 faulty 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.
TEXT 6
na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
WORD FOR WORD
na -- not; tat -- that; bhasayate -- illuminates;
suryah -- the sun; na -- nor; sasankah -- the moon;
na -- nor; pavakah -- fire, electricity; yat --
where; gatva -- going; na -- never; nivartante --
they come back; tat dhama -- that abode; paramam -- supreme;
mama -- My.
TRANSLATION
That supreme abode of Mine is not illumined by the sun or moon, nor by
fire or electricity. Those who reach it never return to this material
world.
PURPORT
The spiritual world, the abode of the Supreme Personality of Godhead,
Krishna -- which is known as Krishnaloka, Goloka Vrindavan -- 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 Krishna, Goloka Vrindavan. 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 Vrindavan.
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 an 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
Krishna consciousness there is a chance of gradually becoming detached.
One has to associate himself with devotees, those who are in Krishna
consciousness. One should search out a society dedicated to Krishna
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. The Katha Upanisad (2.2.15)
also confirms that in the spiritual world there is no need of sunshine,
moonshine or stars (na tatra suryo bhati na candratarakam), 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.
TEXT 7
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti sthani karsati
WORD FOR WORD
mama -- My; eva -- certainly; amsah -- fragmental
particle; jiva-loke -- in the world of conditional life;
jiva-bhutah -- the conditioned living entity; sanatanah --
eternal; manah -- with the mind; sasthani -- the six;
indriyani -- senses; prakrti -- in material nature;
sthani -- situated; karsati -- is struggling hard.
TRANSLATION
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 the separated expansions. By His
personal expansion, He is manifested in various forms like Lord Rama,
Nrsimhadeva, Vishnumurti 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 also
have fragmental portions of His qualities, of which independence is one.
Every living entity, as an individual soul, has 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 conditioned 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 human beings and the cats and dogs, but even
the greater controllers of the material world -- Brahma, Lord Shiva and
even Vishnu -- 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 itself in 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. From
smrti also it is understood, vasanti yatra purusah sarve
vaikuntha-murtayah: 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 words mamaivamsah ("fragmental parts and parcels of the Supreme
Lord") are 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 in each and every individual body the
fragmental portion of the Supreme Lord is present (dehino 'min yatha
dehe). 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 with the Lord, just
as the parts and parcels of gold are also gold.
TEXT 8
sariram yad avapnoti
yac capy utkramatisvarah
grh itvaitani sam yati
vayur gandhan ivasayat
WORD FOR WORD
sariram -- the body; yat -- as; avapnoti -- gets;
yat -- as; ca api -- also; utkramati -- gives up;
isvarah -- the lord of the body; grhitva -- taking;
etani -- all these; samyati -- goes away; vayuh --
the air; gandhan -- smells; iva -- like; asayat --
from their source.
TRANSLATION
The living entity in the material world carries his different conceptions
of life from one body to another as the air carries aromas. Thus he takes
one kind of body and again quits it to take another.
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 qualities, he will change into the form of a demigod. And if he is
in Krishna consciousness, he will be transferred to Krishnaloka in the
spiritual world and will associate with Krishna. 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.
TEXT 9
srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate
WORD FOR WORD
srotram -- ears; caksuh -- eyes; sparsanam -- touch;
ca -- also; rasanam -- tongue; ghranam -- smelling
power; eva -- also; ca -- and; adhisthaya -- being
situated in; manah -- mind; ca -- also; ayam -- he;
visayan -- sense objects; upasevate -- enjoys.
TRANSLATION
The living entity, thus taking another gross body, obtains a certain type
of ear, eye, tongue, 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 Krishna
consciousness. When, therefore, one is situated in Krishna 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.
TEXT 10
utkramantam sthitam vapi
bhunjanam va gunanvitam
vimudha nanupasyanti
pasyantijnana-caksusah
WORD FOR WORD
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; vimnudhah -- foolish persons; na -- never;
anupasyanti -- can see; pasyanti -- can see;
jnana-caksusah -- those who have 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
he is 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 to 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 Krishna 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 Krishna conscious and liberate themselves to transfer to the spiritual
world.
TEXT 11
yatanto yoginas cainam
pasyanty atmany avasthitam
yatanto 'py akrtatmano
nainam pasyanty acetasah
WORD FOR WORD
yatantah -- endeavoring; yoginah -- transcendentalists;
ca -- also; enam -- this; pasyanti -- can see;
atmani -- in the self; avasthitam -- situated;
yatantah -- endeavoring; api -- although;
akrta-atmanah -- those without self-realization; na -- do
not; enam -- this; pasyanti -- see; acetasah --
having undeveloped minds.
TRANSLATION
The endeavoring transcendentalists, who are situated in self-realization,
can see all this clearly. But those whose minds are not developed and who
are not situated in self-realization cannot see what is taking place,
though they may try to.
PURPORT
There are many transcendentalists on 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 Krishna consciousness -- can understand how things are taking
place.
TEXT 12
yad aditya-gatam tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam
WORD FOR WORD
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 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. But one
can begin to be established in knowledge 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 Krishna 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, but in each universe there is
only one sun. As stated in Bhagavad-gita (10.21), the moon is one
of the stars (naksatranam aham sasi). 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, Krishna, then one's Krishna 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, Krishna. 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 Krishna
consciousness in the conditioned soul.
TEXT 13
gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah
WORD FOR WORD
gam -- the planets; avisya -- entering; ca -- also;
bhutani -- the living entities; dharayami -- sustain;
aham -- I; ojasa -- by My energy; pusnami -- am
nourishing; ca -- and; ausadhih -- vegetables; sarvah
-- all; somah -- the moon; bhutva -- becoming;
rasa-atmakah -- supplying the juice.
TRANSLATION
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,
the body 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 the air, are actually held
in the fist of the universal form of the Supreme Lord. By His strength and
energy, all moving and nonmoving things stay in their place. It is said in
the Vedic hymns 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.
TEXT 14
aham vaisvanaro bhutva
praninam deham asritah
pranapana-samayuktah
pacamy annam catur-vidham
WORD FOR WORD
aham -- I; vaisvanarah -- My plenary portion as the
digesting fire; bhutva -- becoming; praninam -- of all
living entities; deham -- in the bodies; asritah --
situated; prana -- the outgoing air; apana -- the down-going
air; samayuktah -- keeping in balance; pacami -- I digest;
annam -- foodstuff; catuh-vidham -- the four kinds.
TRANSLATION
I am the fire of digestion in the bodies of all living entities, and I
join with the air of life, outgoing and incoming, to 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 (Brhad-aranyaka Upanisad
5.9.1) 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
(ayam agnir vaisvanaro yo 'yam antah puruse yenedam annam pacyate).
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 (1.2.27) 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.
TEXT 15
sarvasya caham hrdi sannivisto
mattah smrtirjnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
WORD FOR WORD
sarvasya -- of all living beings; ca -- and; aham --
I; hrdi -- in the heart; sannivistah -- situated;
mattah -- from Me; smrtih -- remembrance; jnanam --
knowledge; apohanam -- forgetfulness; ca -- and;
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
worshipable not only 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
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, Krishna, and Krishna 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, and the
giver of knowledge in the form of Vedas and as the Supreme
Personality of Godhead, Sri Krishna, the teacher of the
Bhagavad-gita. He is worshipable by the conditioned soul. Thus God
is all-good; God is all-merciful.
Antah-pravistah sastajananam. 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 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 the Vedas from Him. If one is serious
about understanding the Vedic knowledge, then Krishna gives the required
intelligence. Why does He present the Vedic knowledge for understanding?
Because a living entity individually needs to understand Krishna. 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 performance of Vedic rituals, discussion of the Vedic
philosophy and worship of the Lord in devotional service, He is attained.
Therefore the purpose of the Vedas is to understand Krishna. The
Vedas give us direction by which to understand Krishna and the
process of realizing Him. The ultimate goal is the Supreme Personality of
Godhead. Vedanta-sutra (1.1.4) confirms this in the following
words: tat tu samanvayat. One can attain perfection in three
stages. By understanding Vedic literature one can understand his
relationship with the Supreme Personality of Godhead, by performing the
different processes one can approach Him, and at the end one can attain
the supreme goal, who is no other than the Supreme Personality of Godhead.
In this verse the purpose of the Vedas, the understanding of the
Vedas, and the goal of the Vedas are clearly defined.
TEXT 16
dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho 'ksara ucyate
WORD FOR WORD
dvau -- two; imau -- these; purusau -- living
entities; loke -- in the world; ksarah -- fallible;
ca -- and; aksarah -- infallible; eva -- certainly;
ca -- and; ksarah -- fallible; sarvani -- all;
bhutani -- living entities; kuta-sthah -- in oneness;
aksarah -- infallible; ucyate -- is said.
TRANSLATION
There are two classes of beings, the fallible and the infallible. In the
material world every living entity is fallible, and in the spiritual world
every living 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, ksarah 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, as stated in the Vedanta-sutra, is the
source of all emanations, that conception is explained.
According to the statement of the Supreme Personality of Godhead, Lord
Krishna, there are two classes of living entities. 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 a living entity is
conditioned, his 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. Ksarah 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.
TEXT 17
uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah
WORD FOR WORD
uttamah -- the best; purusah -- personality; tu --
but; anyah -- another; parama -- the supreme; atma --
self; iti -- thus; udahrtah -- is said; yah -- who;
loka -- of the universe; trayam -- the three divisions;
avisya -- entering; bibharti -- is maintaining;
avyayah -- inexhaustible; isvarah -- the Lord.
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.
PURPORT
The idea of this verse is very nicely expressed in the Katha
Upanisad (2.2.13) and Svetasvatara Upanisad (6.13). 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 the 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 at in perfect
peace, not others.
TEXT 18
yasmat ksaram atito 'ham
aksarad api cottamah
ato 'mi loke vede ca
prathitah purusottamah
WORD FOR WORD
yasmat -- because; ksaram -- to the fallible; atitah
-- transcendental; aham -- I am; aksarat -- beyond the
infallible; api -- also; 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, Krishna -- 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. 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
between their personalities. The word uttama is very significant.
No one can surpass the Supreme Personality of Godhead.
The word loke signifies "in the paurusa agama (the
smrti scriptures)." As confirmed in the Nirukti dictionary,
lokyate vedartho 'nena: "The purpose of the Vedas is
explained by the smrti scriptures."
The Supreme Lord, in His localized aspect of Paramatma, is also
described in the Vedas themselves. The following verse appears in
the Vedas (Chandogya Upanisad 8.1 2.3): tavad esa
samprasado 'mac 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.
TEXT 19
yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata
WORD FOR WORD
yah -- anyone who; mam -- Me; evam -- thus;
asammudhah -- without a doubt; janati -- knows;
purusa-uttamam -- the Supreme Personality of Godhead; sah --
he; sarva-vit -- the 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 the knower of everything. He therefore engages himself in full
devotional service to Me, 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 Krishna to be 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 Krishna 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 message from authorities like Krishna
and His representatives. Here Krishna 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 Krishna, 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 Krishna consciousness, in the
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 Krishna, then there is
no need for any other spiritual process for 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. But if anyone, after speculating for hundreds of
thousands of lives, does not come to the point that Krishna 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.
TEXT 20
iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhimnan syat
krta-krtyas ca bharata
WORD FOR WORD
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 in his endeavors; 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; devotional
service takes place within 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 Krishna and engage in
devotional service to become intelligent and purified. Unless one comes to
this position of understanding Krishna 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 Krishna. 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 one is performing devotional service in the association of pure
devotees in full Krishna 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 to lord 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.
In this chapter the first five verses describe the process of freeing
oneself from these weaknesses of heart, and the rest of the chapter, from
the sixth verse through the end, discusses purusottama-yoga.
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.
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