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In chapter fifteen Lord Krishna reveals the virtues, the glories and transcendental characteristics of

God being omnipotent, omniscient and omnipresent. Also He explains the purpose and value of
knowing about God and the means by which He can be realized. Thus this chapter is entitled:
Realization of the Ultimate Truth.

1.
Without dispassion spiritual knowledge will not be able to manifest. Therefore the Supreme Lord
Krishna clearly delineates the science of spiritual knowledge together with dispassion. In the last two
verses of the previous chapter he has emphasized unwavering devotion unto the Supreme Lord
which awards entrance into the consciousness of the eternal, imperishable brahman by His grace.
But as it is impossible for one bereft of dispassion to ever achieve spiritual knowledge, the
compassionate Supreme Lord first expounds the nature of this mundane material existence by the
metaphor of asvattha or banyan tree with its roots upwards and its branches downwards and its
leaves the Vedic aphorisms. The roots above refers to the root of all the eternal Supreme Lord and
the imperishable atma or immortal soul. The branches downward refers to transitory living entities
consisiting of the demigods headed by Brahma, who all have a finite span of life in material existence
even if they live for millions and billions of years. Transitory is another meaning of asvattha and for
the devotees of the Supreme Lord the material world may not last even unto tomorrow. That which
lasts until tommorrow is known as stvattha so asvattha is that which will not last until tomorrow. It is
avyayam or indestuctible because it is like a continuous stream although ever changing it never
stops. The Katha Upanisad III.I beginning urdhva mulo avak shakha states: There is an ancient
banyan tree whose roots are above and branches are below. Whose leaves are the Vedas refers to
aphorisms in the Vedic scriptures which propound the activities which should be done and the
activities which should not be done by human beings. The absolute authority of the Vedic scriptures
establish the criteria for all living entities and confirms that this mundane tree provides sanctuary to
all living beings by the results of their karmas or reactions to actions which can be compared to the
shade of their leaves. One who comprehends this ancient banyan tree with this understanding is
therefore spiritually knowledgeable and is praised as a knower of the teachings of the Vedic
scriptures.

Madhvacarya's Commentary

Hari OM! The nature of what is known as freedom or bondage in samsara or the perpetual cycle of
birth and death is delineated in this chapter by Lord Krishna. The word urdhva means above as in
superior to. The Supreme Lord is the superior quality abiding in all virtues. He is superior principle
residing within the atma or immortal soul. Urdhva means paramount in all respects. The word
andhah means below and is base, mundane and even vile. The branches refer to the jivas or
embodied beings who are subjected to transmigration in samsara and they include the demigods
also headed by Brahma who lives for billions of years. Although asvattha refers to a banyan tree
another meaning is everlasting in the sense that it exists in a continuous stream without changing
even though innumerable myriads of jivas are coming and going incessantly. But their coming and
going does not change its nature. Whatever form and function it had in the beginning of creation
that form and function it will have at all times throughout creation. So that is why it is known as
everlasting and indestructible. The word chamdamsi refers to the leaves of the tree which are the
aphorisms of the Vedic scriptures which propunds what actions in life are to be performed and what
activities are to be performed and the results of violating or adhering to the Vedic injunctions
determines the karma or reactions to actions that one will have to experience in joy or misery. These
reactions are like the fruits of a tree which can never come about without the leaves.

Now begins the summation.

Hari! Hari OM! What was briefly mentioned in chapter 13 is now elaborated upon by Lord Krishna
with further clarification. The roots being distinctly above refer to the Supreme Lord as the universal
tree even as the Earth representing prakriti or the material substratum pervading physical existence
is the reflection of this tree. Attributes of consciousness represent the primary roots while non-
consciousness are the secondary roots. Here the Vedic association of consciousness and
unconsciousness as being similar to a tree is well known. The Earth like the demigods activates the
conscious and the Supreme Lord becomes the stable and eternal root. The unconscious who are
base and vile are put in bondage by a great sense of false ego get attracted by their senses and
attached to the elements. The chamdamsi or leaves are the karma due to activity and the fruits are
desires such as name, fame, wealth and moksa or liberation from material existence. Another
meaning of chamdamsi is to unseal. Thus the words of the Vedic scriptures are called chandas or
that which unseals the esoteric meaning of the eternal wisdom of the Vedas.

Ramanuja's Commentary

In the previous chapter the Supreme Lord Krishna expounded upon: 1) The jiva or embodied beings
relationship with matter in both its subtle and physical forms due to attraction to sense objects and
subsequent attachment and the karma or reactions to one's own actions thereof along with the
karma from the types of food one has eaten determines the physical body one receives in the next
life. 2) The manner in detail how the association with the three gunas or modes of material nature
keeps a jiva enslaved in material existence is given in verses 6 to 25. 3) The method by which a jiva is
able to overcome and transcend the three gunas and assume one's actual spiritual position of atma
tattva or soul realisation by bhakti yoga or exclusive loving devotion unto the Supreme Lord.

Now in this chapter the most worshippable and resplendent Lord Krishna reveals His absolute
dominion and sovereign glory over all creation and everything that is in it. Creation is constituted by
kshara or transient souls in bondage and aksara or eternally liberated souls. Both kshara and akshara
constitute His spiritual form which constitutes the cosmic manifestation but He is inconceivably
distinctly different from both. The Supreme Lord being the Supreme creator and controller of all, the
source of all glorious attributes and wonderful qualities is a fountain of righteousness and the
antithesis of all that is evil and demoniac. For the elucidation of this eternal truth the Supreme Lord
cites the Asvattha or banyan tree as a metaphor to symbolise the material manifestation as a place
of bondage and enslavement for the atmas or immortal souls trapped as a jiva in samsara or the
perpetual cycle of birth and death. How kshara souls may escape from samsara and become the
akshara souls is His glorious plan of evolution and it is enacted by the sword of knowledge which
destroys the tree of materialism by the weapon of non-attachment.
The state of samsara is symbolised by the asvattha or banyan tree which in real ilfe has its roots
growing upwards and its branches growing downwards. The indestructible nature of samsara is
symbolised in the second division of the Katha Upanisad III.I beginning urdhva mulo avak shakha
which means: With roots upwards and branches downwards this primeval tree is everlasting. With
roots upwards refers to our Brahma with four faces, the secondary creator who is situated above the
seven worlds of Bhur, Bhuvah, Svah, Mahah, etc.. The branches downwards refer to all the denziens
of creation in the form of humans, animals, birds, fish, plants, insects, etc. The indestructible nature
of this tree is due to its being avyayan or everlasting like a river with no end and because as a tree it
is impossible to uproot until one is weaned from sense gratification and material desires by the
mercy of the Supreme Lords devotee and atma tattva is achieved by His His grace. The word
chandamsi refers to the injunctions and prohibitions of the Vedic scriptures which are symbolised by
the leaves which flourish or dwindle in proportion to the karma or reactions to the actions one
accrues by adhering to or ignoring such provisions. Leaves are very instrumental in preserving the
longevity of trees. Whoever is knowledgeable of this tree as just explained comprehends the Vedic
scriptures as the knowledge of non-attachment is the ways and means of uprooting this tree and
allows one to achieve atma tattva.

Kesava Kasmiri's Commentary

In the preceding chapter the Supreme Lord Krishna described the state of bondage the jiva or
embodied being is forced to undergo due to being controlled by the three gunas or modes of
material nature which keeps one revolving in samsara the perpetual cycle of birth and death. At the
end of the chapter He revealed that the only way to become eligible to overcome the three gunas
was by bhakti yoga which is exclusive loving devotion unto the Supreme Lord. Indeed one who
everyday consistently without cessation worships Lord Krishna with the yoga of exclusive devotion
or also to any of His authoratative avatars or incarnations as revealed in Vedic scriptures, certainly
becomes eligible for achieving the consciousness of the brahman or spiritual substratum pervading
all existence and attain the eternal association of the Supreme Lord in the immortal spiritual worlds.

Now in this chapter He speaks about the Supreme Lords position as paramount to all establishing
Him as the highest being and as thus His original spiritual form is the quintessence of all worship
along with His authorised avatars or incarnations as revealed in Vedic scriptures. The Supreme Lords
form is naturally situated in spiritual perfection endowed with infinite auspicious attributes and
qualities far above His external energy prakriti or the material substratum pervading physical
existence and beyond the dualities of perishable and imperishable.

Lord Krishna elucidates that the imperishable atma or immortal soul is eligible for attaining the
supreme consciousness of the brahman and that they are both direct portions of Himself and that
only by exclusive devotion to the Supreme Lord is one able to remove the bondage of samsara the
perpetual cycle of birth and death which is indicative of detachment from all other desires and
pursuits. This is why in order to properly emphasise detachment the Supreme Lord uses the
metaphor of the asvattha or banyan tree which represents material existence and speaks of
detachment as the weapon cutting the knots of bondage asunder. One who perceives the reality
that this asvattha tree which is transitory existence and which is declared in the Katha Upanisad
II.III.I beginning urdhva mulo avak shakha meaning: This ancient tree with roots upwards and
branches downwards is certainly transient. Such a tree appears imperishable due to its ever flowing
current of samsara which dissolves with atma tattva or realisation of the soul. The beginning or
source are the roots comprising the jiva's or embodied being comprised of the three gunas or modes
of material nature originating from prakriti which is the external energy of the primeval Supreme
Lord and far above and beyond Brahma's heavenly planet known as Satyaloka although it is the
seventh and topmost planet in the material creation. But a devotee of Lord Krishna transcends all
the material worlds and all the heavenly worlds and achieves the eternal spiritual worlds attaining
association with the Supreme Lord. It is there in the form of the atma or the immortal soul that is
the starting point of this asvattha tree representing material existence and acceptance of a material
body by a jiva. With its branches upwards symbolises the fruits or rewards of karma or reactions to
actions which are incurred by residence in one of the seven lower or seven higher totalling 14
worlds. Beginning with Satyaloka and descending down through seven worlds until reaching the
seven subterranean worlds ending with Pataloka. The leaves are symbolised by the injunctions and
prohibitions of the Vedic scriptures. This is because a tree is nourished by its leaves and the jivas
who follow the injunctions enjoined in the Vedic scriptures are also nourished by this tree and the
tree itself prospers by the optional rituals performed by the jivas. The Apastambha Srauta Sutra X:II:I
states: This asvattha tree of material existence is resorted to by humans full of desires for rewards in
its shade in the form of fruitive actions.

The essence is that this tree of material existence is rooted in prakriti comprised of the three gunas
or modes of material nature. Its branches are the fourteen material worlds which provide pleasure
and enjoyments based on the performance of meritorious deeds. Its leaves are the Vedic scriptures
by whose injunctions when followed lead to its growth and allow its performers to enjoy their
rewards for all the innumerable and uncountable jivas from Brahma downwards. Thus the tree is
transitory by nature but appears everlasting because of its perpetual flowing in samsara and because
it is only by knowledge of the Supreme Lord Krishna and bhakti or exclusive loving devotion to Him
which is all jivas natural, constitutional position and an eternal activity; that this tree can be
transcended. This esoteric wisdom is verily the essence of the Vedic scriptures and one who
comprehends and realises this in reality is factually a knower of the Vedas.

2.

Sridhara Swami's Commentary

The branches of this ancient banyan tree are the perishable jivas or embodied beings from Brahma
the secondary creator who lives for trillions of years down to humans who may live for a hundred
years down to an insect that may live only for some hours. All regardless of their span of life have
their limiting adjuncts and restricted effects and represent the branches of this tree. Of those jivas
who have the inclination for evil and demoniac activities their births will be in the reptile and insect
species. Those jivas who are oblivious to their divine nature and act like beasts will correspondingly
take birth in the animal kingdom and those jivas of virtuous and pious nature nature will take birth
among the Brahmins, Vaisnavas and demigods. All jivas constitute the unlimited branches of this
ancient banyan tree represented in the mundane material existence. Furthermore it should be
understood that they are nutured by the three gunas or modes of goodness, passion and nescience
according to their qualifications and propensities. The tips of the branches are the senses and the
innumerable sprouts and shoots are the sense objects. The roots are spread out above and below
with the central primary tap root representing the Supreme Lord alone with the roots below
representing desires for enjoyment and the roots above representing subtle impressions of past
enjoyments. The effects of such are specifird by the words karma anubandhani which refers to
actions according to the proclivity to perform righteous or unrighteous activities which results in
corresponding reactions some positive, some benign and some negative. When past reactions
eventually have been finally exhausted the jiva once more takes birth in the world of humans
directly related to the influence of the subtle impressions accumalated from enjoyments
experienced in the previous lives and worlds which are the subtle motivating impetus for the
inclinations and propensity to experience these activities again. The ability to experience these
actions is limited to the worlds of humans alone and so Lord Krishna states manusya-loke meaning
the world of men.

Madhvacarya's Commentary

Since the unmanifest atma or immortal soul exists in an impreceptible sub- atomic form within the
bodies of all jivas or embodied beings, they are described as spread upwards and downwards. The
attributes are the modes of material nature, the three gunas of sattva or goodness, rajas or passion
and tamas or ignorance. The pleasurable experiences are the sprouts and desires are the buds. The
main central root is the divine resplendence representing the Supreme Lord and the subsidary roots
are the results acquired due to following righteousness or unrighteousness. This is described in the
Ballava section.

In this ancient asvattha or banyan tree representing material existence the brahman or spiritual
substratum pervading all existence as manifestation of the Supreme Lord is the primary and central
root. The subsidary root is prakriti the material substratum pervading physical existence and the
three gunas are its attributes. The elements earth, water, fire, air and ether are the branches and the
leaves are the Vedic hymns. The demigods who administer universal management are the smaller
branches and human beings are the twigs. From adherance or rejection of the injunctions and
prohibitions defined in the Vedic scriptures do sweet and bitter fruits results which are the karmas
or reactions to the previous actions one has performed. Righteous actions bestow pleasant rewards
and unrighteous actions bestow unpleasant rewards. This ancient banyan tree rewards liberation
and bondage as well depending upon the merit of righteousness enacted. It also has fruits, branches
and roots that are unmanifest as well as those that are apparent and manifest. This does not
otherwise come to happen neither does it not come not to happen. This means that the cause is
enveloped in the effect and that the effect is containing the cause. In this way as a tiny seed contains
an entire tree and a tree contains a tiny seed the roots and the branches are intertwined eternally.

Ramanuja's Commentary

The branches on this asvattha tree symbolise all the jivas or embodied beings who arise due to
karma or reactions to actions. The downward branches symbolise humans, animals, plants, etc. and
the upward branches symbolise the 300 million demigods administering universal management. All
the branches are part of prakriti thematerial substratum pervading physical existence and all are
nourished by the three gunas or three modes of material nature which are sattva or goodness, rajas
or passion and tamas or ignorance. The sprouts on the branches symbolises desires for objects of
the senses. This asvattha tree has its roots in Brahma-loka the highest material planet and its
branches end in the worlds of humans but there the humans are constantly creating new rootlets
which are the karmas acquired from performing actions which are enjoined and prohibited in the
Vedic scriptures.The activities performed as jivas while in bodies of humans exclusively results in
higher level or lower level births. By ignoring the injunctions and prohibitions of the Vedic scriptures
the results are lower level births such as animals, reptiles, insects, plants. The adherance to the
injunctions and prohibitions of the Vedic scriptures results in higher level births such as the
demigods and also human births which still affords a jiva the golden opportunity to spiritually evolve
and grow; sometimes even achieving moksa or liberation from material existence in their very next
lifetime.

Kesava Kasmiri's Commentary

Describing the roots and branches of the asvattha or banyan tree allegorically to symbolise material
existence. Lord Krishna further explains that the branches that rise upwards symbolise the higher
level jivas or embodied beings such as the demigods and humans. The branches that turn
downwards are lower level jivas such as animals, birds, fish and plants. The roots extend upwards to
Satya loka the highest material planet of Brahma and extends downwards also into the worlds of
humans where innumerable new sub-roots manifest which are the karma or reactions to actions
performed by every human. The twigs are impressions from past desires and the sprouts are the
desired sense objects. All parts of this tree are within prakriti the material substratum pervading
physical existence and are nourished by the three gunas or modes of material nature which are
sattva or goodness, rajas or passion and tamas or nescience. Those lower level jivas who have
degenerated into various forms of demoniac entities due to performing evil activities to others as
well as degraded activities unto themselves inevitably sink into the fiery hellish worlds for aeons and
aeons of atonement. Contrarily the higher level jivas who adhered to the injunctions and
prohibitions of the Veidc scriptures receive meritorious births in the heavenly worlds of the
demigods. Possessing the nature of good or evil each jivas karma binds them in samsara the
perpetual cycle of birth and death and is manifested in manusya the worlds of humans.

The purport is that after exhaustion of all karma and its residue of the jiva enjoying ecstatically in the
heavenly worlds or suffering in misery in the hellish worlds due to either following or ignoring the
injunctions and prohibitions of the Vedic scriptures. One is rewarded after death by performing
meritorious deeds or punished by performing degraded deeds during each human lifetime in pursuit
of pleasure and sense gratification. After hundreds of thousands of such lifetimes these desires for
pleasure become deep rooted tendencies that causes subtle impressions to be imprinted upon the
subtle body of the jiva who takes birth in the worlds of humans. These impressions are so resolute
that subconsciously the jiva craves and seeks the same pleasures enjoyed in the previous life and
performs the same and similar activities in which they had achieved fulfillment before.

3,4 :
Sridhara Swami's Commentary

The reality of this asvattha or ancient banyan tree having its roots above and branches below is not
perceivable by jivas or embodied beings habitating material existence in samsara or the perpetual
cycle of birth and death for 43,200,000 lifetimes that transpire for a human in one day of Brahma.
Neither can its end be discerned or its beginning determined. It is unlimited and its continuity and
how it exists is unknown. Since this tree is extremely difficult to uproot and surmount and is also the
actual cause of all suffering, a spiritually knowledegable living entity should sever all ties from this
tree by the weapons of nonattachment and dispassion and strive for attaining atma tattva or
realisation of their immortal soul. Enunciated clearly having severed all ties to this deep rooted and
all encompassing tree with the powerful discriminative weapon of renunciation which consists of
relinquishing all concepts of ego such as I and mine and instead see oneself as belonging fully to the
Supreme Lord Krishna in complete communion with Him, who is the ultimate source from where this
tree has arisen. Upon realising the Supreme Lord one achieves moksa or liberation from material
existence and is no longer subject to samsara the perpetual cycle of birth and death. In conclusion
one must wholeheartedly seek communion with the Supreme Lord and take full shelter of Him by
bhakti or exclusive loving devotion.

Madhvacarya's Commentary

This ancient asvattha or banyan tree represents material existence but it is not perceivable yet it is
seen to have been established. The word adi means beginning and anta means the end which refer
to the Supreme Lord. The Bhagavad Purana states: The Supreme Lord is the beginning, the end and
the middle as well. The Moksa Dharma states: The Supreme Lord has neither beginning nor ending,
more the demigods and seers cannot penetrate. The compound word asanga-sastrena means the
wisdom of non-attachment arising from association with Vaisnava devotees of the Supreme Lord.
With the sword of detachment sharpened by meditation on the wisdom of renunciation. By this
method the world does not become a place of bondage. By knowledge of the Vedic scriptures and
practice the knowledge of the brahman or spiritual substratum pervading all existence will be
revealed to one. It is confirmed in the Vedic scriptures that: Meditation verily is the way and the
means for discrnment and detachment. Such a one will not be bound although others will.

The purport is that with the weapon of detachment one should sever ties with everything except the
Supreme Lord Krishna and His authorised avatars or divine incarnations and expansions. The Moksa
Dharma states: When on surrenders unto the Supreme Lord one does not suffer or grieve. Neither is
one born, nor does one die. Such a one is verily situated in the brahman. Only one who has been
graced by the blessing of the Supreme Lord can be elligible to become qualified to attain this. The
describibng of the means of severing attachment have been given for the sake of an aspirant
receiving the Supreme Lord grace. No other shelter or refuge exists in all creation other than the
Supeme Lord Krishna and this fundamental understanding must be realised. Since this material
existence is like a horse with an unstable gait it is known as unsteady. That it is immutable is because
samsara or the perpetual cycle of birth and death is like a stream and endless until one achieves
moksa or liberation from material existence. This liberation is determined by detachment. The firm
conviction that the Supreme Lord is transcendental to everything in the physical existence is the
knowledge gained from the destruction of this ancien banyan tree. The Vedic aphorism neti neti
meaning it is not this, it is not that clarifies what is the unmanifest. Realising that the Supreme Lord
Krishna is the seperate and distinct from all else is what makes Him clearly superior and paramount.
He is the primal Supreme Lord, the only progenitor. All created beings including Brahma, Shiva, Indra
and all the 300 million demigods are nothing but emantions from Him like rays of sunlight from the
sun.

Ramanuja's Commentary

The jivas or embodied beings immersed in samsara or the perpetual cycle of birth and death are
unable to comprehend this asvattha or banyan tree and its symbolism. It is impossible for them to
understand that this tree symbolising material existence has its root above in Satyloka with Brahma
and its branches descending downwards are all the innumerable jivas or embodied beings
throughout all of creation and that humans are its terminals from where there are branches
spreading upwards as well determined by karma or reactions to actions based upon following or
ignoring the injunctions and prohibitions of the Vedic scriptures which apply when one finally
achieves a human form out of the millions of different plants, birds, fish and animal species. As a
human one is quickly indoctrinated into samsara with the conceptions of I am. I am a man. I am a
king. I am the son of this person. I am the wife of that person. I am beautiful. I am great, etc., etc.
Such I am conceptions keeps one locked in samsara and causes one to be fully occupied with
mundane concerns and worldly affairs appropriate to such conceptions. Such persons look upon
their bodily conceptions as there very self and are completely oblivious that they are factually
eternal beings possessing an atma or immortal soul. They perceive not that they can gradually wean
themselves from this ancient tree by renuciation of the three gunas or modes of material nature and
detachment from the objects of the senses. Neither do they comprehend that the atma is seperate
and distinct from the physical body. Nor can they differentiate that the ego is not the physical body
and the atma is not the ego. Bewildered by illusion they believe what is unreal to be real and what is
real they cannot perceive. The origin and source is unfathomable to them and so deluded they
remain in ignorance.

This asvattha tree with roots above and branches below that keeps the jiva enslaved in samsara can
only be destroyed by the sword of non-attachment to objects of the senses. This renunciation arises
from bhakti or exclusive loving devotion to the Supreme Lord Krishna which is the highest good and
apex of all to be attained by every jivas and paramount to every other conceivable activity in
existence throughout all of creation. Demolishing this strong and durable asvattha tree by the sharp
weapon of detachment from sense objects produces disike and disdain for sense gratification which
creates a desire for pure, sublime spiritual experiences which when one attains can no longer be
subjected to the influence of the three gunas or modes of material nature. How can such a state of
consciousness manifest and detachment from the gunas which causes delusion be guaranteed?

Lord Krishna has already previously confirmed in chapter VII.VII: That there is nothing superior to
Him. In chapter VII.XIV: That those who surrender unto Him alone can surmount the three gunas. In
chapter IX, X: That material nature is operating under His control. In X.VIII: That He is the origin and
source of all material and spiritual worlds. So let glorious propitiation and devotion be given unto
the Supreme Lord Krishna as He alone is the sole refuge of all living entities. Inasmuch as all material
impressions, instincts and influences arise from contact with the three gunas proceeding from
prakriti the material substratum pervading physical existence which is controlled byHim. It is logical
to understand that by Him they can also be transcended. The question that naturally comes to mind
is how? The word prapadye means surrender. In VII.XIV is stated prapadyante or have surrendered.
In this verse a variant is stated as prapadye yatah which by the gramatical rules of Panini can be
interpreted as prapadye iyatah meaning by a mere step of surrendering unto Him spiritual
impressions, instincts and influences are activated and awaken in such a one. They will manifest as
spontaneous impulses arising with frequency in the heart and dispel all nescience. They are ancient
because they embody the collective consciousness of all the mumukshas or achievers of moksa or
liberation from material existence since time immemorial, who surrendered and took refuge of the
Supreme Lord Krishna or His authorised incarnation and expansion as revealed in Vedic scriptures
and were released forever from the bondage of samsara.

Kesava Kasmiri's Commentary

Lord Krishna is explaining that knowledge of this asvattha or banyan tree which symbolises material
nature is very rarely understood and not by many. What its roots and branches represent, described
as all the jivas or embodied beings is not perceived but by a few in this world. It has neither a
beginning nor an end as its stream of samsara or the perpetual cycle of birth amd death is
continuous. It is very difficult to fathom from a human perspectuive on Earth. Does it begin for each
jiva at birth? Does it end when a jiva disentangles themselves from material nature by detachment?
Is it relative to the individual or is it collective? From what position is it operating: beginning, middle
or end? So from all these suppositions it can be understood that this tree is beyond perception of
the five mundane senses and the mind. To terminate this firmly rooted and durable asvattha tree in
the form of material existence with its ardent desires for name, fame, wealth and family which link
to the evils of birth, old age, disease and death for everyone; is a very serious and extremely difficult
task to accomplish. Yet it can be overcome by bhakti or exclusive loving devotion unto the Supreme
Lord Krishna which insures detachment from the objects of the senses and sensual pleasures. One
desirous of their own best interests and highest good will by the sharp intellect of discrimination and
the formidable weapon of dispassion abandon all desires for sense gratification which are products
of the three gunas or modes of material nature. Succeeding by knowledge and effort one should
then diligently strive for the Supreme state of consciousness for once attaining one is no longer
subject to samsara and never again returns to the material worlds.

The question in mind is how can this be accomplished? Lord Krishna has already confirmed
previously in chaper VII.XIV: That although His maya or illusory potency in the material existence is
almost impossible to overcome, those who prapadye or surrender unto Him are able to transcend it.
This means by completely making Him their sole refuge they activate the inherent divine potency
abiding within the atma or immortal soul of all jivas. This divine potency is eternally on standby
waiting for the jiva to turn away from the external mundane world and look internally for the atma
within one's heart. The Supreme Lord Krishna has made all provisions for this activation to
immeadiately come into effect the very moment one fully surrenders unto Him or any of His
authorised incarnations and expansions. How wonderful! How merciful is the Supreme Lord Krishna.
Without His mercy, without His grace through His bonafide representative, the spiritual master in
authorised disiplic succession as revealed in the Vedic scriptures, it is totally impossible to be
released from samsara and achieve moksa or liberation from material existence. Those blessed
spiritual beings who take complete shelter in the Supreme Lord transcend this world and go to the
eternal spiritual worlds never to return again. As for all the others they are recycled byck into the
material existence incessantly and subject to the Supreme Lords eight-fold potencies of earth, water,
fire, air, ether, mind, intellect and false ego which comprises prakriti or the physical substratum
pervading physical existence as the Supreme Lord Himself has stated in VII.IV.
5.

Sridhara Swami's Commentary

Here Lord Krishna describes other means of attaining the Supreme goal. The absence of pride,
delusion and false identification of the ego. The cessation of illusionary attachments to sons, family,
dynasty, species, planet, etc. Enthusiasm for spiritual pursuits and knowledge of the atma the
immortal soul. Free from the pangs of desire and ignorance, surpassing the dualistic conceptions of
pleasure and pain, happiness and unhappiness, heat and cold. Such a one attains the transcendental
spiritual worlds in Vaikuntha and beyond and attains the eternal association of the Supreme Lord

In this verse Lord Krishna describes other means of attaining the Supreme state.

Kesava Kasmiri's Commentary

Anticipating that a spiritually intelligent aspirant would wish to know what type of jivas or embodied
beings are able to attain the eternal spiritual worlds, Lord Krishna reveals that one who is free from
pride and infatuation, who is undeluded by material nature due to discriminative knowledge of the
atma or immortal soul and the physical body, understanding that they are distinctly different. Who
have conquered the tenacious vice of attachment. Who have overcome feelings of passion and
repugnance. Who are free from false ego imagining they are the physical body. Whose mundane
cravings and worldy desires have altogether ceased to exist and who have surpassed the dualities of
material existence such as pleasure and pain, happiness and unhappines, cold and hot attraction and
aversion. Who are situated in atma tattva or realisation of the soul and are in perpetual communion
with the atma. Those possessing all these attributes achieve the imperishable Supreme state for
they perceive the the actual nature of the atma and receiving unveiled knowledge direct from within
they are able to attain the Supreme Lord Krishna eternally.

Ramanuja's Commentary

Those blessed jivas or embodied beings who have relinquished such illusions as love for things not
related to the atma or immortal soul attain unto the Supreme Lord Krishna as their saviour. The evils
of desire and attachment captivates one by sense gratification bewilderd by the three gunas or
modes of material nature. Those that surmount this are: 1) nirmana mohan means free from pride
and false ego conception of being their body 2) adhyatma-nityah means those engrossed in the
eternal knowledge of the atma 3) vinivrtta-kamah means totally free from lusty desires by only
desiring the atma 4) vimukta dvandvair means completely liberated from conceptions of dualities
Those that achieve the above attain avyayam padam or the eternal supreme transcendental state by
atma tattva or realisation of the immortal soul and its unlimited intelligence characterised by it
infinitely expanded consciousness.

To those whose faith in the Supreme Lord Krishna is bonafide by acceptance of a spiritual guru in
authorised disciplic succession and whose devotion is absolute due to the mercy of the spiritual
master and receiving knowledge of bhakti or exclusive loving devotion unto the Supreme Lord. Then
Lord Krishna Himself initiates the previously mentioned four attributes and their success is effected
solely by His grace. Then they are all easily traversed until perfection comes and the goal is reached.

6.

Sridhara Swami's Commentary

The attributes of the spiritual worlds are briefly delineated by Lord Krishna. The sun, moon, fire are
not required to illuminate it as it is naturally self-lluminating. Once attained a jiva or embodied being
never returns to the transitory material existence and is no longer enslaved by the bondage of
samsara or the perpetual cycle of birth and death. As the Supreme Lords abode is transcendental
and beyond the scope of material existence it is not subject to the dualities and defects of material
nature and is eternally perfect in every way.

Ramanuja's Commentary

The light of illumination which manifests from the atma or immortal soul is what Lord Krishna is
referring to here as well. As His transcendntal spiritual body consists of the atmas of all jivas or
embodied beings, He, His name, His abode and His pastimes are all illuminating. No sun or moon or
fire can illuminate this; for it is spiritual wisdom that gives the light of consciousness. External
luminiousity is only able to dissolve the obscurity that intervenes between the senses perceiving
their objects.What reveals the atma is called yoga or the individual conciousness attaining
communion with the ultimate consciousness. Antagonistic to yoga is karma which are subsequent
reactions to previous actions and to conquer this formidable opponent which gains strength from
every action performed; one must fully surrender unto the Supreme Lord and accept Him as one's
only refuge. That all illuminating light emanates from Him, it is a part of His splendour as a power
from Him. The sublime supremacy of this all illuminating light consists of its potency and efficiency in
lighting the consciousness by spiritual wisdom. Sunlight no matter how bright, although capable of
travelling for millions and billions of miles through space is never able to internally effect
illumination in the consciousness as it is only an external phenomena.

Kesava Kasmiri's Commentary

Lord Krishna briefly explains some characteristics of that imperishable Supreme state, His eternal
abode. There the light of the sun or the moon or fire is not necessary because His eternal abode is
self-illuminating and self-effulgent without any association with material existence and always
beyond the darkness of nescience. This is confirmed in the Svetasvatara Upanisad III.VIII beginning:
veda hametam purusam meaning: The Supreme Lord, more resplendent then the sun, illuminates all
within and without, only by realising Him is a jiva or embodied being able to transcend samsara the
perpetual cycle of birth and death, there is no other possibility. The usage of the word mama
meaning my dispels any illusions of seperation or seperate identity of His abode. It is not an
independent entity nor is it non-different from Him. The Supreme Lord's eternal abode is a portion
of His divine potency.

7.

Sridhara Swami's Commentary

The query may arise that if when attaining the Supreme Lord Krishna's eternal abode the jiva or
embodied being does not return to material existence then at the time of pralaya or dissolution
when all jivas are merged into His manifestation of the brahman or spiritual substratum pervading
all existence they become one essence as confirmed in the Chandogya Upanisad VI.IX.II beginning te
yatha tatra na vivekamlabhante meaning: As the pollen of different flowers forms the essence of
honey and lose their individual identities in the same manner all jivas lose their individual existences
when they merge into the brahman although they know not in their varigated forms from whence
they have come forth. If this is the case then who really is a transmigrating jiva. Apprehending such a
query Lord Krishna describes a samsarin or transmigrating jiva in this verse and the next four. Lord
Krishna explains that an eternal portion of Himself is within the etheric heart of every jiva in
existence in the form of paramatma the eternal, omnipresent supreme soul which exists next to the
atma or individual immortal soul as a witness. The jiva although eternal in essence having an eternal
portion of the Supreme Lord, through ignorance and false identification of the physical body
becomes a samsarin drawn by the desires and attachments of the previous existence to suffer or
enjoy as precisely dictated by karma or the reactions to actions performed in past lives. This is
accomplished on the subtle plane by a specifc and unique algorithm for every jiva along with senses,
mind and vital force which involuntarily draws them back down into mundane existence on the
physical plane automatically adjusting the karma and tabulating the merits or demerits from the
exact same position by which they were merged at the time of pralaya. So although it is true that all
jivas attain the state of the Supreme Lords brahman or spiritual substratum pervading all existence.
At the time of dissolution they are unconscious of it and of the Supreme Lord due to being covered
in ignorance, over burdened with the impressions of past lives and overwhelmed by the karma of
the previous life. Thus with such consciousness they only qualify to attain His transitory external
nature of prakriti or the material substratum pervading physical existence and not His eternal
transcendental nature as brahman. Therefore such jivas revolve in samsara the perpetual cycle of
birth and death due to ignorance of their eternal nature and attachment to the desires and sense
objects. But for one situated in atma tattva or realisation of the immortal soul by bhakti or exclusive
loving devotion unto the Supreme Lord there is never mandatory return to material existence.

Madhvacarya's Commentary

Lord Krishna explains a manifestation of His divine form. Due to the atma or immortal soul although
distinctly different is similar in quality to the Supreme Lord it is sometimes spoken of as a partial
manifestation. The Supreme Lord when enveloping the physical body, energises the five senses and
activates the mind relative to prakriti the material substratum pevading physical existence. The
statement that the mind is drawn toards sound may give rise to the misnomer that the jiva or
embodied being is independent. Lord Krishna clarifies this in the very next verse.

Ramanuja's Commentary

The atma or immortal soul within all jivas or embodied beings constitutes an eternal portion of Lord
Krishna and thus is also eternal. Yet because the jiva is inextricably emeshed in material existence
from time immemorial it is enslaved by the nescience of its own karma or reactions to actions and
revolves incessantly in samsara the perpetrual cycle of birth and death. Precisely based on this
karma a jiva is forced to accept a suitable body such as a demigod, human, animal etc., attracting
with it five senses and a mind exactly appropriate to maximising the chances of survival for such a
jiva. But when the jiva through association of the Vaisnava spiritual master becomes enlightened
from hearing his unequivocal instructions and surrenders fully unto the Supreme Lord Krishna as
one's only refuge then Lord Krishna Himself releases the jiva from the bondage of samsara and the
jiva becomes situated in atma-tattva or soul realisation. Other than taking exclusive shelter of Lord
Krishna or any of His authorised incarnations as revealed in Vedic sciptures it is impossible for the
jiva which is very much handicapped in terms of intelligence and potency to achieve moksa or
liberation. This is due to the heavy burden of unresolved karma attached to the jiva that they must
carry with them life after life. But all actions performed for the satisfaction of the Supreme Lord
have no karma attached to them. This is the difference.

Kesava Kasmiri's Commentary

It might be asked that since the attributes and potencies manifesting from the Supreme Lord Krishna
are His eternal portions; then why does the atma or immortal soul which also manifests from Him
and is an eternal portion subject to the forced incarceration of transmigration. Lord Krishna clarifies
this point by stating that finite reflections cannot be proved of having eternality neither that they are
beginningless . This is because they are generated due to accessories and adjuncts such as water
reflecting the sunlight. The sun is always present but it may be obscured by clouds and then again
there is no reflection at all during night. Because the sun is perceived externally by reflection it is
known to exist but to peceive the atma in its eternal state it must be perceived internally. In this way
due to limitations of the jiva or embodied being, there are some conditions which cannot be seen,
experienced or perceived attached to realising the atmas eternality which is beyond the purview of
the mind and senses. Thus the atma cannot be proved by reflection. One in nescience and ignorance
by the obscuration of knowledge is unable to ever understand the atma or comprehend its infinite
nature; so how can one imagine its reflection. Contrarily if the finite nature of the atma is accepted
the atma still cannot be proved as a reflection because of the established doctrine confirmed in the
Mundaka Upanisad III.I.IX beginning: eso anuratma cetasi veditavyo meaning: The atma or immortal
soul is infinitesimal and difficult to realise but when one achieves spiritual enlightenment by self-
realisation the atma shines within the etheric heart. Also the Vedanta Sutras II.III.XVIII beginning
utcranti gat yagatinam states: The atma is infintesimal, sub-atomic and able to pass in and out from
body to body. Also in II.III.XXII beginning guna dva lokavat meaning: The atma resides in the heart
but by its potency of consciousness pervades all the body like candle light pervading a room. So
although the individual soul is eternal it is infintesimal; but paramatma the Supreme soul is eternal,
unlimited and infinite.

The conclusion is that if an adjunct is infinite it can not be reflected because it is beyond perception.
Thus any conception of the atma being a reflecion of the Supreme Lord is illusion and would be like
considering the suns rays to be a reflection of the sun. Such ideas and conceptions are false and
delusory and contradict Vedic scriptures. So whenever Lord Krishna speaks of His portion or His
potency, it always denotes eternality as every part of Him is eternal and is not a seperate entity or
consciousness. Lord Krishna already declared in chapter 7, verse 5 that he has an internal and
external nature. Although the power and the powerful appear as seperate energies they cannot exist
independent of each other even though eternally exemplifying unity in diversity as is evidenced by
the jiva or embodied being, which is confined to inhaling air or water as the case may be in various
organisms. The jiva has been bewildered by the latent tendncy of enjoying sense objects since time
immemorial and subsequently ensnared by their actions to the law of karma or reactions to actions
from such material enjoyment and exploitation by the five senses which awards every jiva the
appropriate body to inhabit corresponding to what one eats and what reactions one has acquired in
te form of the effect called the indivual flase ego.

Those not fully situated in spiritual knowledge have the opinion that the atma is the highest self and
that it only appears limited due to the covering of nescience which is like ether appearing limited in
a pitcher. When the limiting adjuncts are no longer in contact with each other then the ether is
perceived without limitations and in the same way when the adjunct of nescience is removed the
true nature of the atma is revealed. But this supposition is directly refuted in this verse by the word
sanatana meaning eternal because it is a part of Lord Krishna. The singular usage of the compound
words jiva-bhuta refers to the category of jiva and includes all jivas in every dimension throughout
all creation.

8.

Sridhara Swami's Commentary

Now the science of transmigration of the atma or immortal soul from jiva to jiva or embodied being
is explained. When the postive and negative karma or reactions to actions that one has performed
has been calculated and tabulated along with the types of food one has eaten throughout their life a
jiva obtains birth in an appropriate womb and acquires a new body taking along with it in a subtle
body the mind and the senses from the previous body. This can be understood by the analogy Lord
Krishna gives of a breeze transporting to another location the fragrances of the flowers it has come
into contact with. So the subtle body of the jiva containing the mind and the senses transports itself
from body to body.

Madhvacarya's Commentary

When a jiva or embodied being due to the mercy of the Vaisnava spiritual master, attains the
auspiciousness of bhakti or exclusive loving devotion unto the Supreme Lord Krishna at that time the
Supreme Lord Himself as paramatma the Supreme Soul inconceivably resides simultaneously within
the etheric heart of every jiva or embodied being commences to direct the actions of that blessed
disciple of His servitor, the Vaisnava spiritual master, who guides and instructs through his words
and actions. Although the Supreme Lord is continuously entering and departing each and every
womb along with every jiva and atma, he does not desire any recompense for this. In the Moksa
Dharma known also as the Mahabharata it is stated: Even though the jiva witnesses the temporal
emotions, merits and demerits and knows what is ultimately beneficial it is powerless to oppose
them. Even though moving hither and thither to the four corners of the planet, enjoying here and
suffering there, all actions are actually energised by the Supreme Lord. Even when conquering and
winning if one considers themselves a great personality, factually they are only performing as
ordained by the Supreme Lord. Even as a vehicle controlled by someone moves a passenger from
one location to another. In the same manner the jiva transmigrates from one body to another
controlled by the potency of the Supreme Lord.

Kesava Kasmiri's Commentary

When and how the mind and senses accompany the jiva or embodied being in the process of
transmigration from one body at the time of death to another at the time of conception is clarified
by Lord Krishna. The purport is that wherever the jiva departs from a body and whenever it is
compeled to accept another body the atma or immortal soul migrating from one body to another,
arrives with the subtle forms of the mind and senses in tact to perform their functions through the
physical body which has been allotted due to karma or reactions to previous actions. The Supreme
Lord clarifies this with the analogy of the wind carrying the scents of flowers to various locations.
Ramanuja's Commentary

Whatever body a jiva or embodied being is subjected to reside in and whatever body they depart
from; the atma or immortal soul is automatically accompanied by the five senses and the mind. Lord
Krishna explains this process as similar to a breeze which picks up the scents of flowers carrying
them through through the air from one location to another.

9.

Sridhara Swami's Commentary

Lord Krishna enumerates the senses and the purpose they accompany the jiva or embodied being.
Presiding over the external sense organs the jiva utilises the eyes, the nose, the ears, etc. as well as
the internal organ which is the mind to experience and enjoy sense objects such as sound, taste and
touch.

Madhvacarya's Commentary

Through the medium of prakriti, the spiritual substratum pervading physical existence, by the gunas
or three modes of material nature, the jiva or embodied being experiences the instruments of the
senses in pursuance of enjoyment. Like when one plays upon the stringed vina it is played factually
for the Supreme Lords pleasure alone. But the Supreme Lord enjoys only those attributes and
qualities which are auspicious and righteous. What is inauspicious and unrighteous is only enjoyable
by the demons and those who are evil. Such inauspiciousness and unrighteousness is never pleasing
to Lord Krishna. This can be understood by the following analogy. Darkness is existing but the
moment the sun appears darkness disappears so the sun has no opportunity to experience darkness.
In the same way the Supreme Lord never has an occasion to experience what is not auspicious and
righteous.

Now begins the summation.

The Supreme Lord Krishna enjoys through the senses the auspicious, propitious activities ordained in
Vedic scriptures. Although the resplendent Supreme Lord is completely blissful and satified in every
way He experinces these things like participating in a sporting manner.

Ramanuja's Commentary

Lord Krishna manifesting as the atma is the master of prakriti the material substratum pervading
physical existence from which generates the gunas or three modes of material nature from whence
arise the senses . The atma or immortal soul rules the senses as they are designed to function
experiencing through them the enjoyable delights of their appropriate objects such as sights and
sounds.

Kesava Kasmiri's Commentary


Lord Krishna further clarifies what objects accompany the senses such as the sense of sight, the
sense of hearing, etc. The atma or immortal soul dwelling in the etheric heart of every jiva or
embodied being experiences hearing, seeing, tasting, smelling, touching as well as thinking through
the mind. It also experiences the functions of the vital organs such as breathing of the lungs and
beating of the heart along with the organs of locomotion.

10.

Sridhara Swami's Commentary

One may wonder do not all humans recognise the atma or immortal soul within as distinct and
different from the physical body? Lord Krishna is addressing such a query here. The bewilderd and
deluded do not recognise the atma residing within the etheric heart of their own physical body is
experiencing prakriti, the material substratum pervading physical existence through the gunas, the
three modes of material nature by utilising the senses. Hence they are incapable of perceiving the
atma departing from the physical body and likewise cannot perceive that the atma exists equally in
all jivas as well. But Lord Krishna confirms that those realised in spiritual intelligence can perceive
the atma.

Madhvacarya's Commentary

How one does not perceive and how one is able to perceive is examined by Lord Krishna.

Kesava Kasmiri's Commentary

Those who are ignorant and unevolved are not able to discriminate between the atma or immortal
soul and the physical body. Hence lacking the spiritual intelligence they are completely oblivious of
the reality that the atma is distinctly different from the body and the senses even though it is
experiencing the senses when dwelling within the body, or when transmigrating from the body or
when entering a new body as human, demigod or animal due to the influence of the gunas or three
modes of material nature and the resultant tribulation of karma or reactions to actions. But those
with spiritual intelligence, possessing the eye of wisdom acquired through devotion and knowledge
of the Vedic scriptures as taught by the Vaisnava spiritual preceptor will naturally realise both the
eternal atma and the transcendental Supreme Lord in reality as having no material qualities in any
respect.

Ramanuja's Commentary

The word vimudha used by Lord Krishna means the ignorant, the fools, those who misconceive the
outer, corporeal body to be the atma or immortal soul and who do not perceive that the atma is
conjoined with matter, bound to limited conditions of space and time in various forms of existence
as jivas or embodied beings exist. Such bewildered jivas never can detemine how the atma enters or
how it departs with an embodied being. Neither can it ascertain how although abiding within it is
distinctly different from the jiva nor understand how the atma is experiencing that which the jiva
enjoys. Yet those who are jnana-caksusah or endowed with spiritual wisdom and enlightened
realisation can perceive the atma existing in its essential nature within their own etheric heart and
within the etheric heart of every jiva.
Only the Man of perfect wisdom can perceive the true nature of the Perishable and the Imperishable.

All these vehicles and their experiences, manifesting in the Infinite Life, in their totality, constitute
the Ashwatth a-tree spreading out into all quarters.

If Consciousness is withdrawn from the body-mind-intellect vehicle, its play of perception-emotion-


thought must necessarily halt. This clutching off of Consciousness from the inert matter vehicles is
detachment. With the axe of detachment, Krishna advises Arjuna, to cut down the tree of multiple
experiences.

This is a Chapter which explains the way to realise/conceive/perceive the purushottama who is
sarvagna, sarvavyapaka and sarvashaktimaan. Lord Krishna states that - There is this banyan tree, the
tree of samsara(manifested life - thoughts/ feelings/ ideas etc.) an imperishable one spreading
branches in all directions run by the sense objects and which also derives its energy from the Supreme
lord. This firm rooted Ashwattha tree can only be cut with the axe of non-attachment and dispassion
which is nothing but by turning inwards. THEN THAT GOAL SHOULD BE SOUGHT AFTER, TO WHICH
MEN GO AND DO NOT RETURN AGAIN.

The one who is free from pride and delusion, victorious over the evil of attachment, dwelling
constantly in the Self, their desires having completely retired and freed from the pairs-of-
opposites --- such as pleasure and pain --- the undeluded reach that Goal Eternal. Lord
Krishna briefly explains some characteristics of that imperishable Supreme state, His eternal abode.
The sun nor moon nor the fire illumines that place and that is my all-illuminating supreme
transcendental abode having reached from which there is no return;

I am the embodied self in all the living beings expressing through the physical body, the five senses
and the mind and the enjoyer of the same. This infinite eternal self takes on new physical body after
death carrying the balance vasanas through their subtle body (manomaya kosha) as the air carries
fragrance from the flowers. Even though the self within us is the one who is eternal, all pervading
and all- knowing we fail to realise our true nature. That’s because of our delusioned unevolved
nature created by everyone for themselves identifying themselves with their own body and mind – I,
my, me. Only the one possessing the “eye-of-knowledge – Jnana Chakshu” can behold and perceive
the one supreme reality.

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