15: Purushouthama Yoga “The Yoga of the Supreme Person”

Sreemadh Bhagavad Gita

The Glories of the Fifteenth Chapter of
the Bhagavad Gita from the Padma Purana

Lord Shiva said, “My dear Parvati, now I will tell you the glories of the Fifteenth Chapter of the Srimad Bhagavad-gita, kindly listen carefully.

In Gaudadesa, there was a king of the name Narasingha. He was so powerful that he was able to defeat the demigods. The commander of his army was known by the name Sarabhmerund. He was very greedy and along with the prince, he planned to kill the king, and become the ruler of Gaudadesa. But before he was able to carry out his plan, he got cholera and very quickly died. After he took his next birth as a horse in the country known as Sindhu. That horse was very beautiful and was very fast at running. He had all the qualities of a prize horse, one day, the son of a very rich man of Gaudadesa saw that horse and decided to buy him with the intention of selling him to the king of Gaudadesa. After having purchased that horse, he took him to the capital of Gaudadesa, When he reached the city he went straight to the palace of the king and requested the guards to inform the king of his arrival.

When he came before the king, the long inquired from him, “What has brought you here?” That business man replied, “Oh, king, in Sindhu I found a horse of the highest quality and it’s equal cannot be found in the whole universe. I paid very much money for it”. The king ordered, “Bring that horse immediately.” That horse was very quickly brought before the king who became very pleased with the high qualities of the horse. After having examined the horse, the king paid to that businessman whatever amount he had requested without thinking twice.

After some days the king decided to go hunting. Riding that horse, he set off for the forest, where he saw a deer, to which he immediately gave chase. Following behind that deer, he followed in every direction it turned. After some time he left the rest of his party far behind. After chasing for a long time and becoming very tired and thirsty, he stopped to take rest. He tied the horse to the branch of a tree and he himself sat down on a large rock.

After a little while he saw a piece of parchment blowing in the wind and land next to him on the rock. On that piece of parchment was written half a shloka of the Fifteenth Chapter of the Srimad Bhagavad-gita. The king started to read, and as the first sound came out of his mouth,, that horse fell down to the ground and gave up that horse-body. He attained a transcendental four-armed form and immediately sat down in a flower-airplane, which had come from Vaikuntha to take him to that transcendental abode Vaikuntha.

The king noticed that close by there was a beautiful ashram, which was surrounded by fruit-trees. Sitting in that ashram was a brahmana who had complete control over his senses. The king offered respects to that brahmana and with folded hands inquired from him, “How was it possible that my horse was able to attain Vaikuntha?” The brahmana, whose name was Vishnusharma, replied, “Oh, king, previously, you had a commander-in chief of your army, who was known by the name Sarabhmerund. He had planned along with the prince to usurp you from your throne. Before he was able to, he got cholera and died, after which he took birth as that horse. By chance he heard some words from the Fifteenth Chapter of the Srimad Bhagavad-gita and attained Vaikuntha.”

The king offered his respects to that brahmana and returned to his capital and again and again read what was written on that parchment. After a short time he installed his son as the king of Gaudadesa and himself went off to the forest, where he recited regularly the Fifteenth Chapter of the Srimad Bhagavad-gita and very quickly, attained the lotus feet of Lord Vishnu.

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15: Purushouthama Yoga “The Yoga of the Supreme Person”

Chapter 15. The Yoga of the Supreme Person

TEXT 1

sri-bhagavan uvaca 
urdhva-mulam adhah-sakham 
asvattham prahur avyayam 
chandamsi yasya parnani 
yas tam veda sa veda-vit

SYNONYMS

sri-bhagavan uvaca–the Supreme Personality of Godhead said;urdhva-mulam–with roots above; adhah–downwards; sakham–branches; asvattham–banyan tree; prahuh–said; avyayam–eternal;chandamsi–Vedic hymns; yasya–of which; parnani–the leaves; yah–anyone; tam–that; veda–knows; sah–he; veda-vit–the knower of theVedas.

TRANSLATION

The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

PURPORT

After the discussion of the importance of bhakti-yoga, one may question, “What about the Vedas?” It is explained in this chapter that the purpose of Vedic study is to understand Krsna. Therefore one who is in Krsna consciousness, who is engaged in devotional service, already knows the Vedas. 
The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree’s roots grow upward because they begin from where Brahma is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it. 
This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities’ activities, namely, religion, economic development, sense gratification and liberation. 
Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as the tree’s reflection is situated on water. Desire is the cause of things being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it. 
This tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahma to be the root of this material tree, and from the root, according tosankhya philosophy, come prakrti, purusa, then the three gunas, then the five gross elements (panca-mahabhuta), then the ten senses (dasendriya), mind, etc. In this way they divide up the whole material world. If Brahma is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality. Theprakrti 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.

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Chapter 15. The Yoga of the Supreme Person

TEXT 2

adhas cordhvam prasrtas tasya sakha 
guna-pravrddha visaya-pravalah 
adhas ca mulany anusantatani 
karmanubandhini manusya-loke

SYNONYMS

adhah–downward; ca–and; urdhvam–upward; prasrtah–extended; tasya–its; sakhah–branches; guna–modes of material nature;pravrddhah–developed; visaya–sense objects; pravalah–twigs;adhah–downward; ca–and; mulani–roots; anusantatani–extended;karma–according to work; anubandhini–bound; manusya-loke–in the world of human society.

TRANSLATION

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

PURPORT

The description of the banyan tree is further explained here. Its branches are spread in all directions. In the lower parts, there are variegated manifestations of living entities, such as human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life. As a tree is nourished by water, so this tree is nourished by the three modes of material nature. Sometimes we find that a tract of land is barren for want of sufficient water, and sometimes a tract is very green; similarly, where the modes of material nature are proportionately greater in quantity, the different species of life are manifested in that proportion. 
The twigs of the tree are considered to be the sense objects. By development of the different modes of nature, we develop different senses, and, by the senses, we enjoy different varieties of sense objects. The source of the senses–the ears, the nose, eyes, etc.–is considered to be the upper twigs, tuned to the enjoyment of different sense objects. The leaves are sound, form, touch–the sense objects. The roots, which are subsidiary, are the by-products of different varieties of suffering and sense enjoyment. Thus we develop attachment and aversion. The tendencies toward piety and impiety are considered to be the secondary roots, spreading in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or fruitive activities for promotion. This planet of human beings is considered the field of activities.

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Chapter 15. The Yoga of the Supreme Person

TEXT 3-4

na rupam asyeha tathopalabhyate 
nanto na cadir na ca sampratistha 
asvattham enam su-virudha-mulam 
asanga-sastrena drdhena chittva
tatah padam tat parimargitavyam 
yasmin gata na nivartanti bhuyah 
tam eva cadyam purusam prapadye 
yatah pravrttih prasrta purani

SYNONYMS

na–not; rupam–form; asya–of this tree; iha–in this; tatha–also;upalabhyate–can be perceived; na–never; antah–end; na–never; ca–also; adih–beginning; na–never; ca–also; sampratistha–the foundation;asvattham–banyan tree; enam–this; su-virudha–strongly; mulam–rooted; asanga-sastrena–by the weapon of detachment; drdhena–strong; chittva–by cutting; tatah–thereafter; padam–situation; tat–that;parimargitavyam–has to be searched out; yasmin–where; gatah–going; na–never; nivartanti–comes back; bhuyah–again; tam–to Him;eva–certainly; ca–also; adyam–original; purusam–the Personality of Godhead; prapadye–surrender; yatah–from whom; pravrttih–beginning; prasrta–extended; purani–very old.

TRANSLATION

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has began and in whom everything is abiding since time immemorial.

PURPORT

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. No one can see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. “I am the son of my father, my father is the son of such and such a person, etc.” By searching in this way, one comes to Brahma, who is generated by the Garbhodakasayi Visnu. Finally, in this way, when one reaches to the Supreme Personality of Godhead, that is the end of research work. One has to search out the origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in the knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree. 
The word asanga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence going no one returns to this false reflected tree is given here. The Supreme Personality of Godhead, Krsna, is the original root from whom everything has emanated. To gain favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of this extension of this material world. This has already been explained by the Lord Himself: aham sarvasya prabhavah. “I am the origin of everything.” Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Krsna. As soon as one surrenders unto Krsna, he becomes detached automatically from this material extension.

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Chapter 15. The Yoga of the Supreme Person

TEXT 5

nirmana-moha jita-sanga-dosa 
adhyatma-nitya vinivrtta-kamah 
dvandvair vimuktah sukha-duhkha-samjnair 
gacchanty amudhah padam avyayam tat

SYNONYMS

nih–without; mana–respect; mohah–illusion; jita–having conquered; sanga–association; dosah–faulty; adhyatma–spiritual;nityah–eternity; vinivrtta–associated; kamah–lust; dvandvaih–with duality; vimuktah–liberated; sukha-duhkha–happiness and distress;samjnaih–named; gacchanti–attains; amudhah–unbewildered;padam–situation; avyayam–eternal; tat–that.

TRANSLATION

One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.

PURPORT

The surrendering process is described here very nicely. The first qualification is that one should not be deluded by pride. Because the conditioned soul is puffed up, thinking himself the lord of material nature, it is very difficult for him to surrender unto the Supreme Personality of Godhead. One should know by the cultivation of real knowledge that he is not lord of material nature; the Supreme Personality of Godhead is the Lord. When one is free from delusion caused by pride, he can begin the process of surrender. For one who is always expecting some honor in this material world, it is not possible to surrender to the Supreme Person. Pride is due to illusion, for although one comes here, stays for a brief time and then goes away, he has the foolish notion that he is the lord of the world. He thus makes all things complicated, and he is always in trouble. The whole world moves under this impression. People are considering that the land, this earth, belongs to human society, and they have divided the land under the false impression that they are the proprietors. One has to get out of this false notion that human society is the proprietor of this world. When one is freed from such a false notion, he becomes free from all the false associations caused by familial, social and national affections. These fake associations bind one to this material world. After this stage, one has to develop spiritual knowledge. One has to cultivate knowledge of what is actually his own and what is actually not his own. And, when one has an understanding of things as they are, he becomes free from all dual conceptions such as happiness and distress, pleasure and pain. He becomes full in knowledge; then it is possible for him to surrender to the Supreme Personality of Godhead.

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Chapter 15. The Yoga of the Supreme Person

TEXT 6

na tad bhasayate suryo 
na sasanko na pavakah 
yad gatva na nivartante 
tad dhama paramam mama

SYNONYMS

na–not; tat–that; bhasayate–illuminates; suryah–the sun; na–nor;sasankah–the moon; na–nor; pavakah–fire, electricity; yat–where;gatva–going; na–never; nivartante–comes back; tat dhama–that abode; paramam–supreme; mama–My.

TRANSLATION

That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.

PURPORT

The spiritual world, the abode of the Supreme Personality of Godhead, Krsna–which is known as Krsnaloka, Goloka Vrndavana–is described here. In the spiritual sky there is no need of sunshine, moonshine, fire or electricity, because all the planets are self-luminous. We have only one planet in this universe, the sun, which is self-luminous, but all the planets in the spiritual sky are self-luminous. The shining effulgence of all those planets (called Vaikunthas) constitutes the shining sky known as thebrahmajyoti. Actually, the effulgence is emanating from the planet of Krsna, Goloka Vrndavana. Part of that shining effulgence is covered by themahat-tattva, the material world. Other than this, the major portion of that shining sky is full of spiritual planets, which are called Vaikunthas, chief of which is Goloka Vrndavana. 
As long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky, by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life, the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes the associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge. 
One should be captivated by this information. He should desire to transfer himself to that eternal world and extricate himself from this false reflection of reality. For one who is too much attached to this material world, it is very difficult to cut that attachment, but if he takes to Krsna consciousness, there is a chance of gradually becoming detached. One has to associate himself with devotees, those who are in Krsna consciousness. One should search out a society dedicated to Krsna consciousness and learn how to discharge devotional service. In this way he can cut off his attachment to the material world. One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord. Therefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false representation of the real tree. In Chapter Fourteen the contamination of all kinds of processes by material nature is described. Only devotional service is described as purely transcendental. 
The words paramam mama are very important here. Actually every nook and corner is the property of the Supreme Lord, but the spiritual world is paramam, full of six opulences. In the Upanisads it is also confirmed that in the spiritual world there is no need of sunshine or moonshine, for the whole spiritual sky is illuminated by the internal potency of the Supreme Lord. That supreme abode can be achieved only by surrender and by no other means.

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Chapter 15. The Yoga of the Supreme Person

TEXT 7

mamaivamso jiva-loke 
jiva-bhutah sanatanah 
manah-sasthanindriyani 
prakrti-sthani karsati

SYNONYMS

mama–My; eva–certainly; amsah–fragmental particles; jiva-loke–world of conditional life; jiva-bhutah–the conditioned living entity;sanatanah–eternal; manah–mind; sasthani–six; indriyani–senses;prakrti–material nature; sthani–situated; karsati–struggling hard.

TRANSLATION

The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

PURPORT

In this verse the identity of the living being is clearly given. The living entity is the fragmental part and parcel of the Supreme Lord–eternally. It is not that he assumes individuality in his conditional life and in his liberated state becomes one with the Supreme Lord. He is eternally fragmented. It is clearly said, sanatanah. According to the Vedic version, the Supreme Lord manifests and expands Himself in innumerable expansions, of which the primary expansions are called visnu-tattva and the secondary expansions are called the living entities. In other words, the visnu-tattva is the personal expansion, and the living entities are separated expansions. By His personal expansion, He is manifested in various forms like Lord Rama, Nrsimhadeva, Visnumurti and all the predominating Deities in the Vaikuntha planets. The separated expansions, the living entities, are eternally servitors. The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present. Similarly, the separated expansions of living entities have their identities. As fragmental parts and parcels of the Supreme Lord, the living entities have also fragmental qualities, of which independence is one. Every living entity has an individual soul, his personal individuality and a minute form of independence. By misuse of that independence, one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditional life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world. 
The living entities, not only the human beings and the cats and dogs, but even the greater controllers of the material world–Brahma, Lord Siva, and even Visnu–are all parts and parcels of the Supreme Lord. They are all eternal, not temporary manifestations. The word karsati (struggling or grappling hard) is very significant. The conditioned soul is bound up, as though shackled by iron chains. He is bound up by the false ego, and the mind is the chief agent which is driving him in this material existence. When the mind is in the mode of goodness, his activities are good; when the mind is in the mode of passion, his activities are troublesome; and when the mind is in the mode of ignorance, he travels in the lower species of life. It is clear, however, in this verse, that the conditioned soul is covered by the material body, with the mind and the senses, and when he is liberated this material covering perishes, but his spiritual body manifests its individual capacity. The following information is there in the Madhyandinayana-sruti: sa va esa brahma-nistha idam sariram martyam atisrjya brahmabhisampadya brahmana pasyati brahmana srnoti brahmanaivedam sarvam anubhavati. It is stated here that when a living entity gives up this material embodiment and enters into the spiritual world, he revives his spiritual body, and in his spiritual body he can see the Supreme Personality of Godhead face to face. He can hear and speak to Him face to face, and he can understand the Supreme Personality as He is. In smrti also it is understood that in the spiritual planets everyone lives in bodies featured like the Supreme Personality of Godhead’s. As far as bodily construction is concerned, there is no difference between the part and parcel living entities and the expansions of visnu-murti. In other words, at liberation the living entity gets a spiritual body by the grace of the Supreme Personality of Godhead. 
The word mamaivamsah (fragmental parts and parcels of the Supreme Lord) is also very significant. The fragmental portion of the Supreme Lord is not like some material broken part. We have already understood in the Second Chapter that the spirit cannot be cut into pieces. This fragment is not materially conceived. It is not like matter, which can be cut into pieces and joined together again. That conception is not applicable here because the Sanskrit word sanatana (eternal) is used. The fragmental portion is eternal. It is also stated in the beginning of the Second Chapter that (dehino ‘smin yatha) in each and every individual body, the fragmental portion of the Supreme Lord is present. That fragmental portion, when liberated from the bodily entanglement, revives its original spiritual body in the spiritual sky in a spiritual planet and enjoys association with the Supreme Lord. It is, however, understood here that the living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one, just as the parts and parcels of gold are also gold.

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Chapter 15. The Yoga of the Supreme Person

TEXT 8

sariram yad avapnoti 
yac capy utkramatisvarah 
grhitvaitani samyati 
vayur gandhan ivasayat

SYNONYMS

sariram–body; yat–as much as; avapnoti–gets; yat–that which;ca–also; api–virtually; utkramati–gives up; isvarah–the lord of the body; grhitva–taking; etani–all these; samyati–goes away; vayuh–air;gandhan–smell; iva–like; asayat–from the flower.

TRANSLATION

The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.

PURPORT

Here the living entity is described as isvara, the controller of his own body. If he likes, he can change his body to a higher grade, and if he likes he can move to a lower class. Minute independence is there. The change his body undergoes depends upon him. At the time of death, the consciousness he has created will carry him on to the next type of body. If he has made his consciousness like that of a cat or dog, he is sure to change to a cat’s or dog’s body. And, if he has fixed his consciousness on godly consciousness, he will be transferred to Krsnaloka in the spiritual world and will associate with Krsna. It is a false claim that after the annihilation of this body everything is finished. The individual soul is transmigrating from one body to another, and his present body and present activities are the background of his next body. One gets a different body according to karma, and he has to quit this body in due course. It is stated here that the subtle body, which carries the conception of the next body, develops another body in the next life. This process of transmigrating from one body to another and struggling while in the body is called karsati or struggle for existence.

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Chapter 15. The Yoga of the Supreme Person

TEXT 9

srotram caksuh sparsanam ca 
rasanam ghranam eva ca 
adhisthaya manas cayam 
visayan upasevate

SYNONYMS

srotram–ears; caksuh–eyes; sparsanam–touch; ca–also;rasanam–tongue; ghranam–smelling power; eva–also; ca–and;adhisthaya–being situated; manah–mind; ca–also; ayam–this;visayan–sense objects; upasevate–enjoys.

TRANSLATION

The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

PURPORT

In other words, if the living entity adulterates his consciousness with the qualities of cats and dogs, in his next life he gets a cat or dog body and enjoys. Consciousness is originally pure, like water. But if we mix water with a certain color, it changes. Similarly, consciousness is pure, for the spirit soul is pure. But consciousness is changed according to the association of the material qualities. Real consciousness is Krsna consciousness. When, therefore, one is situated in Krsna consciousness, he is in his pure life. But if his consciousness is adulterated by some type of material mentality, in the next life he gets a corresponding body. He does not necessarily get a human body again; he can get the body of a cat, dog, hog, demigod or one of many other forms, for there are 8,400,000 species.

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Chapter 15. The Yoga of the Supreme Person

TEXT 10

utkramantam sthitam vapi 
bhunjanam va gunanvitam 
vimudha nanupasyanti 
pasyanti jnana-caksusah

SYNONYMS

utkramantam–quitting the body; sthitam–situated in the body; va api–either; bhunjanam–enjoying; va–or; guna-anvitam–under the spell of the modes of material nature; vimudhah–foolish persons; na–never; anupasyanti–can see; pasyanti–one can see; jnana-caksusah–one who has the eyes of knowledge.

TRANSLATION

The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

PURPORT

The word jnana-caksusah is very significant. Without knowledge, one cannot understand how a living entity leaves his present body, nor what form of body he is going to take in the next life, nor even why he is living in a particular type of body. This requires a great amount of knowledge understood from Bhagavad-gita and similar literatures heard from a bona fide spiritual master. One who is trained to perceive all these things is fortunate. Every living entity is quitting his body under certain circumstances; he is living under certain circumstances and enjoying under certain circumstances under the spell of material nature. As a result, he is suffering different kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power of understand their change of body and their stay in a particular body. They cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is changing its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this material existence. Therefore those who are highly developed in Krsna consciousness try their best to give this knowledge to the people in general, for their conditional life is very much troublesome. They should come out of it and be Krsna conscious and liberate themselves to transfer to the spiritual world.

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Chapter 15. The Yoga of the Supreme Person

TEXT 11

yatanto yoginas cainam 
pasyanty atmany avasthitam 
yatanto ‘py akrtatmano 
nainam pasyanty acetasah

SYNONYMS

yatantah–endeavoring; yoginah–transcendentalists; ca–also; enam–this; pasyanti–can see; atmani–in the self; avasthitam–situated;yatantah–although endeavoring; api–although; akrta-atmanah–without self-realization; na–does not; enam–this; pasyanti–can see; acetasah–undeveloped mind.

TRANSLATION

The endeavoring transcendentalist, who is situated in self-realization, can see all this clearly. But those who are not situated in self-realization cannot see what is taking place, though they may try to.

PURPORT

There are many transcendentalists in the path of spiritual self-realization, but one who is not situated in self-realization cannot see how things are changing in the body of the living entity. The word yoginah is significant in this connection. In the present day there are many so-calledyogis, 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 yogasystem, they are not self-realized. Such people cannot understand the process of the transmigration of the soul. Only those who are actually in theyoga 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.

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Chapter 15. The Yoga of the Supreme Person

TEXT 12

yad aditya-gatam tejo 
jagad bhasayate ‘khilam 
yac candramasi yac cagnau 
tat tejo viddhi mamakam

SYNONYMS

yat–that which; aditya-gatam–in the sunshine; tejah–splendor;jagat–the whole world; bhasayate–illuminates; akhilam–entirely; yat–that which; candramasi–in the moon; yat–that which; ca–also; agnau–in the fire; tat–that; tejah–splendor; viddhi–understand; mamakam–from Me.

TRANSLATION

The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

PURPORT

The unintelligent cannot understand how things are taking place. The beginning of knowledge can be established by understanding what the Lord explains here. Everyone sees the sun, moon, fire and electricity. One should simply try to understand that the splendor of the sun, the splendor of the moon, and the splendor of electricity or fire are coming from the Supreme Personality of Godhead. In such a conception of life, the beginning of Krsna consciousness, lies a great deal of advancement for the conditioned soul in this material world. The living entities are essentially the parts and parcels of the Supreme Lord, and He is giving herewith the hint how they can come back to Godhead, back to home. 
From this verse we can understand that the sun is illuminating the whole solar system. There are different universes and solar systems, and there are different suns, moons and planets also. Sunlight is due to the spiritual effulgence in the spiritual sky of the Supreme Lord. With the rise of the sun, the activities of human beings are set up. They set fire to prepare their foodstuff, they set fire to start the factories, etc. So many things are done with the help of fire. Therefore sunrise, fire and moonlight are so pleasing to the living entities. Without their help no living entity can live. So if one can understand that the light and splendor of the sun, moon and fire are emanating from the Supreme Personality of Godhead, Krsna, then one’s Krsna consciousness will begin. By the moonshine, all the vegetables are nourished. The moonshine is so pleasing that people can easily understand that they are living by the mercy of the Supreme Personality of Godhead Krsna. Without His mercy there cannot be sun, without His mercy there cannot be moon, and without His mercy there cannot be fire, and without the help of sun, moon and fire, no one can live. These are some thoughts to provoke Krsna consciousness in the conditioned soul.

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Chapter 15. The Yoga of the Supreme Person

TEXT 13

gam avisya ca bhutani 
dharayamy aham ojasa 
pusnami causadhih sarvah 
somo bhutva rasatmakah

SYNONYMS

gam–the planets; avisya–entering; ca–also; bhutani–living entities;dharayami–sustaining; aham–I; ojasa–by My energy; pusnami–nourishing; ca–and; ausadhih–all vegetables; sarvah–all; somah–the moon; bhutva–becoming; rasa-atmakah–supplying the juice.

TRANSLATION

I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.

PURPORT

It is understood that all the planets are floating in the air only by the energy of the Lord. The Lord enters into every atom, every planet, and every living being. That is discussed in the Brahma-samhita. It is said there that one plenary portion of the Supreme Personality of Godhead, Paramatma, enters into the planets, the universe, the living entity, and even into the atom. So due to His entrance, everything is appropriately manifested. When the spirit soul is there, a living man can float on the water, but when the living spark is out of the body and the body is dead, it sinks. Of course when it is decomposed it floats just like straw and other things, but as soon as the man is dead, he at once sinks in the water. Similarly, all these planets are floating in space, and this is due to the entrance of the supreme energy of the Supreme Personality of Godhead. His energy is sustaining each planet, just like a handful of dust. If someone holds a handful of dust, there is no possibility of the dust’s falling, but if one throws it in the air, it will fall down. Similarly, these planets, which are floating in air, are actually held in the fist of the universal form of the Supreme Lord. By His strength and energy, all moving and unmoving things stay in their place. It is said that because of the Supreme Personality of Godhead, the sun is shining and the planets are steadily moving. Were it not for Him, all the planets would scatter, like dust in air, and perish. Similarly, it is due to the Supreme Personality of Godhead that the moon nourishes all vegetables. Due to the moon’s influence, the vegetables become delicious. Without the moonshine, the vegetables can neither grow nor taste succulent. Human society is working, living comfortably and enjoying food due to the supply from the Supreme Lord. Otherwise, mankind could not survive. The word rasatmakah is very significant. Everything becomes palatable by the agency of the Supreme Lord through the influence of the moon.

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Chapter 15. The Yoga of the Supreme Person

TEXT 14

aham vaisvanaro bhutva 
praninam deham asritah 
pranapana-samayuktah 
pacamy annam catur-vidham

SYNONYMS

aham–I; vaisvanarah–by My plenary portion as the digesting fire;bhutva–becoming; praninam–of all living entities; deham–body;asritah–situated; prana–outgoing air; apana–down-going air;samayuktah–keep balance; pacami–digest; annam–foodstuff; catuh-vidham–four kinds of.

TRANSLATION

I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff.

PURPORT

According to Ayur-vedic sastra, we understand that there is a fire in the stomach which digests all food sent there. When the fire is not blazing, there is no hunger, and when the fire is in order we become hungry. Sometimes when the fire is not going nicely, treatment is required. In any case, this fire is representative of the Supreme Personality of Godhead. Vedic mantras also confirm that the Supreme Lord or Brahman is situated in the form of fire within the stomach and is digesting all kinds of foodstuff. Therefore since He is helping the digestion of all kinds of foodstuff, the living entity is not independent in the eating process. Unless the Supreme Lord helps him in digesting, there is no possibility of eating. He thus produces and digests foodstuff, and, by His grace, we are enjoying life. In the Vedanta-sutra this is also confirmed: sabdadibhyo ‘ntah pratisthanac ca. The Lord is situated within sound and within the body, within the air and even within the stomach as the digestive force. There are four kinds of foodstuff, some are swallowed, some are chewed, some are licked up, and some are sucked, and He is the digestive force for all of them.

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Chapter 15. The Yoga of the Supreme Person

TEXT 15

sarvasya caham hrdi sannivisto 
mattah smrtir jnanam apohanam ca 
vedais ca sarvair aham eva vedyo 
vedanta-krd veda-vid eva caham

SYNONYMS

sarvasya–of all living beings; ca–and; aham–I; hrdi–in the heart;sannivistah–being situated; mattah–from Me; smrtih–remembrance;jnanam–knowledge; apohanam ca–and forgetfulness; vedaih–by theVedas; ca–also; sarvaih–all; aham–I am; eva–certainly; vedyah–knowable; vedanta-krt–the compiler of the Vedanta; veda-vit–the knower of the Vedas; eva–certainly; ca–and; aham–I.

TRANSLATION

I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.

PURPORT

The Supreme Lord is situated as Paramatma in everyone’s heart, and it is from Him that all activities are initiated. The living entity forgets everything of his past life, but he has to act according to the direction of the Supreme Lord, who is witness to all his work. Therefore he begins his work according to his past deeds. Required knowledge is supplied to him, and remembrance is given to him, and he forgets, also, about his past life. Thus, the Lord is not only all-pervading; He is also localized in every individual heart. He awards the different fruitive results. He is not only worshipable as the impersonal Brahman, the Supreme Personality of Godhead, and the localized Paramatma, but as the form of the incarnation of the Vedas as well. The Vedas give the right direction to the people so that they can properly mold their lives and come back to Godhead, back to home. The Vedas offer knowledge of the Supreme Personality of Godhead, Krsna, and Krsna in His incarnation as Vyasadeva is the compiler of the Vedanta-sutra. The commentation on the Vedanta-sutraby Vyasadeva in the Srimad-Bhagavatam gives the real understanding ofVedanta-sutra. The Supreme Lord is so full that for the deliverance of the conditioned soul He is the supplier and digester of foodstuff, the witness of his activity, the giver of knowledge in the form of Vedas and as the Supreme Personality of Godhead, Sri Krsna, the teacher of theBhagavad-gita. He is worshipable by the conditioned soul. Thus God is all-good; God is all-merciful. 
Antah-pravistah sasta jananam. The living entity forgets as soon as he quits his present body, but he begins his work again, initiated by the Supreme Lord. Although he forgets, the Lord gives him the intelligence to renew his work where he ended in his last life. So not only does a living entity enjoy or suffer in this world according to the dictation from the Supreme Lord situated locally in the heart, but he receives the opportunity to understand Vedas from Him. If one is serious to understand the Vedic knowledge, then Krsna gives the required intelligence. Why does He present the Vedic knowledge for understanding? Because a living entity individually needs to understand Krsna. Vedic literature confirms this: yo ‘sau sarvair vedair giyate. In all Vedic literature, beginning from the fourVedas, Vedanta-sutra and the Upanisads and Puranas, the glories of the Supreme Lord are celebrated. By performing Vedic rituals, discussing the Vedic philosophy and worshiping the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Krsna. TheVedas give us direction to understand Krsna and the process of understanding. The ultimate goal is the Supreme Personality of Godhead.Vedanta-sutra confirms this in the following words: tat tu samanvayat.One can attain perfection by understanding Vedic literature, and one can understand his relationship with the Supreme Personality of Godhead by performing the different processes. Thus one can approach Him and at the end attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse, however, the purpose of the Vedas, the understanding of the Vedas and the goal of the Vedas are clearly defined.

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Chapter 15. The Yoga of the Supreme Person

TEXT 16

dvav imau purusau loke 
ksaras caksara eva ca 
ksarah sarvani bhutani 
kuta-stho ‘ksara ucyate

SYNONYMS

dvau–two; imau–in this (world); purusau–living entities; loke–in the world; ksarah–fallible; ca–and; aksarah–infallible; eva–certainly; ca–and; ksarah–the fallible; sarvani–all; bhutani–living entities; kuta-sthah–in oneness; aksarah–infallible; ucyate–is said.

TRANSLATION

There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.

PURPORT

As already explained, the Lord in His incarnation as Vyasadeva compiled the Vedanta-sutra. Here the Lord is giving, in summary, the contents of the Vedanta-sutra: He says that the living entities, who are innumerable, can be divided into two classes–the fallible and the infallible. The living entities are eternally separated parts and parcels of the Supreme Personality of Godhead. When they are in contact with the material world, they are called jiva-bhuta, and the Sanskrit words given here, sarvani bhutani, mean that they are fallible. Those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. Of course, in the spiritual world, there is no such thing as creation, but since the Supreme Personality of Godhead has stated in the Vedanta-sutra that He is the source of all emanations, that conception is explained. 
According to the statement of the Supreme Personality of Godhead, Lord Krsna, there are two classes of men. The Vedas give evidence of this, so there is no doubt about it. The living entities, who are struggling in this world with the mind and five senses, have their material bodies which are changing as long as the living entities are conditioned. One’s body changes due to contact with matter; matter is changing, so the living entity appears to be changing. But in the spiritual world the body is not made of matter; therefore there is no change. In the material world the living entity undergoes six changes–birth, growth, duration, reproduction, then dwindling and vanishing. These are the changes of the material body. But in the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. It is more clearly explained as sarvani bhutani: any living entity who has come in contact with matter, beginning from the first created being, Brahma, down to a small ant, is changing its body; therefore they are all fallible. In the spiritual world, however, they are always liberated in oneness.

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Chapter 15. The Yoga of the Supreme Person

TEXT 17

uttamah purusas tv anyah 
paramatmety udahrtah 
yo loka-trayam avisya 
bibharty avyaya isvarah

SYNONYMS

uttamah–the best; purusah–personality; tu–but; anyah–another;parama–the supreme; atma–self; iti–thus; udahrtah–is said; yah–one who; loka–of the universe; trayam–the three divisions; avisya–entering;bibharti–maintaining; avyayah–inexhaustible; isvarah–the Lord.

TRANSLATION

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

PURPORT

This verse is very nicely expressed in the Katha Upanisad andSvetasvatara Upanisad. It is clearly stated there that above the innumerable living entities, some of whom are conditioned and some of whom are liberated, there is the Supreme Personality who is Paramatma. The Upanisadic verse runs as follows: nityo nityanam cetanas cetananam. The purport is that amongst all the living entities, both conditioned and liberated, there is one supreme living personality, the Supreme Personality of Godhead, who maintains them and gives them all facility of enjoyment according to different work. That Supreme Personality of Godhead is situated in everyone’s heart as Paramatma. A wise man who can understand Him is eligible to attain the perfect peace, not others. 
It is incorrect to think of the Supreme Lord and the living entities as being on the same level or equal in all respects. There is always the question of superiority and inferiority in their personalities. This particular word uttama is very significant. No one can surpass the Supreme Personality of Godhead. Loke is also significant because in the paurusa, a Vedic literature, it is stated: lokyate vedartho ‘nena. This Supreme Lord in His localized aspect as Paramatma explains the purpose of the Vedas.The following verse also appears in the Vedas:
tavad esa samprasado ‘smac 
charirat samutthaya param 
jyoti-rupam sampadya svena 
rupenabhinispadyate sa uttamah purusah.

“The Supersoul coming out of the body enters the impersonalbrahmajyoti; 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.

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Chapter 15. The Yoga of the Supreme Person

TEXT 18

yasmat ksaram atito ‘ham 
aksarad api cottamah 
ato ‘smi loke vede ca 
prathitah purusottamah

SYNONYMS

yasmat–because; ksaram–the fallible; atitah–transcendental;aham–I; aksarat–from the infallible; api–better than that; ca–and;uttamah–the best; atah–therefore; asmi–I am; loke–in the world;vede–in the Vedic literature; ca–and; prathitah–celebrated; purusa-uttamah–as the Supreme Personality.

TRANSLATION

Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

PURPORT

No one can surpass the Supreme Personality of Godhead, Krsna–neither the conditioned soul nor the liberated soul. He is, therefore, the greatest of personalities. Now it is clear here that the living entities and the Supreme Personality of Godhead are individuals. The difference is that the living entities, either in the conditioned state or in the liberated state, cannot surpass in quantity the inconceivable potencies of the Supreme Personality of Godhead.

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Chapter 15. The Yoga of the Supreme Person

TEXT 19

yo mam evam asammudho 
janati purusottamam 
sa sarva-vid bhajati mam 
sarva-bhavena bharata

SYNONYMS

yah–anyone; mam–unto Me; evam–certainly; asammudhah–without a doubt; janati–knows; purusa-uttamam–the Supreme Personality of Godhead; sah–he; sarva-vit–knower of everything;bhajati–renders devotional service; mam–unto Me; sarva-bhavena–in all respects; bharata–O son of Bharata.

TRANSLATION

Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and He therefore engages himself in full devotional service, O son of Bharata.

PURPORT

There are many philosophical speculations about the constitutional position of the living entities and the Supreme Absolute Truth. Now in this verse the Supreme Personality of Godhead clearly explains that anyone who knows Lord Krsna as the Supreme Person is actually the knower of everything. The imperfect knower goes on simply speculating about the Absolute Truth, but the perfect knower, without wasting his valuable time, engages directly in Krsna consciousness, the devotional service of the Supreme Lord. Throughout the whole of Bhagavad-gita, this fact is being stressed at every step. And still there are so many stubborn commentators on Bhagavad-gita who consider the Supreme Absolute Truth and the living entities to be one and the same. 
Vedic knowledge is called sruti, learning by aural reception. One should actually receive the Vedic messages from authorities like Krsna and His representatives. Here Krsna distinguishes everything very nicely, and one should hear from this source. Simply to hear like the hogs is not sufficient; one must be able to understand from the authorities. It is not that one should simply speculate academically. One should submissively hear from Bhagavad-gita that these living entities are always subordinate to the Supreme Personality of Godhead. Anyone who is able to understand this, according to the Supreme Personality of Godhead, Sri Krsna, knows the purpose of the Vedas; no one else knows the purpose of the Vedas. 
The word bhajati is very significant. In many places the word bhajatiis expressed in relationship with the service of the Supreme Lord. If a person is engaged in full Krsna consciousness in devotional service of the Lord, it is to be understood that he has understood all the Vedic knowledge. In the Vaisnava parampara it is said that if one is engaged in the devotional service of Krsna, then there is no need for a spiritual process to understanding the Supreme Absolute Truth. He has already come to the point, because he is engaged in the devotional service of the Lord. He has ended all preliminary processes of understanding; similarly, if anyone, after speculating for hundreds of thousands of lives, does not come to the point that Krsna is the Supreme Personality of Godhead and that one has to surrender there, all his speculation for so many years and lives is a useless waste of time.

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Chapter 15. The Yoga of the Supreme Person

TEXT 20

iti guhyatamam sastram 
idam uktam mayanagha 
etad buddhva buddhiman syat 
krta-krtyas ca bharata

SYNONYMS

iti–thus; guhya-tamam–the most confidential; sastram–revealed scripture; idam–this; uktam–disclosed; maya–by Me; anagha–O sinless one; etat–this; buddhva–understanding; buddhi-man–intelligent;syat–one becomes; krta-krtyah–the most perfect; ca–and; bharata–O son of Bharata.

TRANSLATION

This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.

PURPORT

The Lord clearly explains here that this is the substance of all revealed scriptures. And one should understand this as it is given by the Supreme Personality of Godhead. Thus one will become intelligent and perfect in transcendental knowledge. In other words, by understanding this philosophy of the Supreme Personality of Godhead and engaging in His transcendental service, everyone can become freed from all contaminations of the modes of material nature. Devotional service is a process of spiritual understanding. Wherever devotional service exists, the material contamination cannot coexist. Devotional service to the Lord and the Lord Himself are one and the same because they are spiritual–the internal energy of the Supreme Lord. The Lord is said to be the sun, and ignorance is called darkness. Where the sun is present, there is no question of darkness. Therefore, whenever devotional service is present under the proper guidance of a bona fide spiritual master, there is no question of ignorance. 
Everyone must take to this consciousness of Krsna and engage in devotional service to become intelligent and purified. Unless one comes to this position of understanding Krsna and engages in devotional service, however intelligent he may be in the estimation of some common man, he is not perfectly intelligent. 
The word anagha, by which Arjuna is addressed, is significant.Anagha, “O sinless one,” means that unless one is free from all sinful reactions, it is very difficult to understand Krsna. One has to become free from all contamination, all sinful activities; then he can understand. But devotional service is so pure and potent that once one is engaged in devotional service he automatically comes to the stage of sinlessness. 
While performing devotional service in the association of pure devotees in full Krsna consciousness, there are certain things which require to be vanquished altogether. The most important thing one has to surmount is weakness of the heart. The first falldown is caused by the desire to lord it over material nature. Thus one gives up the transcendental loving service of the Supreme Lord. The second weakness of the heart is that as one increases the propensity of lording it over material nature, he becomes attached to matter and the possession of matter. The problems of material existence are due to these weaknesses of the heart.

Thus end the Bhaktivedanta Purports to the Fifteenth Chapter of theSrimad Bhagavad-gita in the matter of Purusottama-yoga, the Yoga of the Supreme Person.