1 Bg 15: The Yoga of the Supreme Person
2
3 Chapter 15
4
5 The Yoga of the Supreme Person
6
7 Bg 15.1
8
9 TEXT 1
10
11 TRANSLATION
12
13 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.
14
15 PURPORT
16
17 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.
18
19 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.
20
21 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.
22
23 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.
24
25 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.
26
27 Bg 15.2
28
29 TEXT 2
30
31 TRANSLATION
32
33 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.
34
35 PURPORT
36
37 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
> .
38
39 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.
40
41 Bg 15.3-4
42
43 TEXTS 3–4
44
45 TRANSLATION
46
47 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.
48
49 PURPORT
50
51 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
> Visnu. 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.
52
53 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, 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 the extension of the material world. This
> has already been explained by the Lord Himself. Aham
> sarvasya prabhavah: "I am the origin of everything."
54
55 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, one becomes detached
> automatically from this material extension.
56
57 Bg 15.5
58
59 TEXT 5
60
61 TRANSLATION
62
63 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.
64
65 PURPORT
66
67 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.
68
69 Bg 15.6
70
71 TEXT 6
72
73 TRANSLATION
74
75 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.
76
77 PURPORT
78
79 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.
80
81 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.
82
83 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.
84
85 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.
86
87 Bg 15.7
88
89 TEXT 7
90
91 TRANSLATION
92
93 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.
94
95 PURPORT
96
97 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, 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 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.
98
99 The living entities, not only 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 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.
100
101 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 'smin 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.
102
103 Bg 15.8
104
105 TEXT 8
106
107 TRANSLATION
108
109 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.
110
111 PURPORT
112
113 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
> Krsna 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.
114
115 Bg 15.9
116
117 TEXT 9
118
119 TRANSLATION
120
121 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.
122
123 PURPORT
124
125 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.
126
127 Bg 15.10
128
129 TEXT 10
130
131 TRANSLATION
132
133 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.
134
135 PURPORT
136
137 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 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.
138
139 Bg 15.11
140
141 TEXT 11
142
143 TRANSLATION
144
145 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.
146
147 PURPORT
148
149 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 Krsna consciousness-
> can understand how things are taking place.
150
151 Bg 15.12
152
153 TEXT 12
154
155 TRANSLATION
156
157 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.
158
159 PURPORT
160
161 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
> 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.
162
163 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, 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.
164
165 Bg 15.13
166
167 TEXT 13
168
169 TRANSLATION
170
171 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.
172
173 PURPORT
174
175 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.
176
177 Bg 15.14
178
179 TEXT 14
180
181 TRANSLATION
182
183 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.
184
185 PURPORT
186
187 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.
188
189 Bg 15.15
190
191 TEXT 15
192
193 TRANSLATION
194
195 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.
196
197 PURPORT
198
199 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, 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, and 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.
200
201 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 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 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
> 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 Krsna. The Vedas give us direction by which to
> understand Krsna 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.
202
203 Bg 15.16
204
205 TEXT 16
206
207 TRANSLATION
208
209 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.
210
211 PURPORT
212
213 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.
214
215 According to the statement of the Supreme Personality of
> Godhead, Lord Krsna, 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.
216
217 Bg 15.17
218
219 TEXT 17
220
221 TRANSLATION
222
223 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.
224
225 PURPORT
226
227 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.
228
229 Bg 15.18
230
231 TEXT 18
232
233 TRANSLATION
234
235 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.
236
237 PURPORT
238
239 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. 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.
240
241 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."
242
243 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 8.12.3): 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.
244
245 Bg 15.19
246
247 TEXT 19
248
249 TRANSLATION
250
251 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.
252
253 PURPORT
254
255 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 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 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.
256
257 Vedic knowledge is called sruti, learning by aural
> reception. One should actually receive the Vedic message
> 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.
258
259 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 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 Krsna, 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 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.
260
261 Bg 15.20
262
263 TEXT 20
264
265 TRANSLATION
266
267 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.
268
269 PURPORT
270
271 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.
272
273 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.
274
275 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.
276
277 While one is 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 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.
278
279 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.
280