FolioCorpusBhagavad-gītā

15 · The Yoga of the Supreme Person

20 verses · 🖨 Class prep
1 2 3-4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
Sanskrit Recitation
Reciter: His Grace Rādhā-Gopīnātha Prabhu

Audio hot-linked from bhagavadgitaclass.com — streamed from upstream, not stored.

Reading along — Chapter 15
15.1
śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit
15.2
adhaś cordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś ca mūlāny anusantatāni
karmānubandhīni manuṣya-loke
15.3-4
na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī
15.5
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gacchanty amūḍhāḥ padam avyayaṁ tat
15.6
na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama
15.7
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati
15.8
śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt
15.9
śrotraṁ cakṣuḥ sparśanaṁ ca
rasanaṁ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṁ
viṣayān upasevate
15.10
utkrāmantaṁ sthitaṁ vāpi
bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti
paśyanti jñāna-cakṣuṣaḥ
15.11
yatanto yoginaś cainaṁ
paśyanty ātmany avasthitam
yatanto ’py akṛtātmāno
nainaṁ paśyanty acetasaḥ
15.12
yad āditya-gataṁ tejo
jagad bhāsayate ’khilam
yac candramasi yac cāgnau
tat tejo viddhi māmakam
15.13
gām āviśya ca bhūtāni
dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ
somo bhūtvā rasātmakaḥ
15.14
ahaṁ vaiśvānaro bhūtvā
prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
15.15
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
15.16
dvāv imau puruṣau loke
kṣaraś cākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni
kūṭa-stho ’kṣara ucyate
15.17
uttamaḥ puruṣas tv anyaḥ
paramātmety udāhṛtaḥ
yo loka-trayam āviśya
bibharty avyaya īśvaraḥ
15.18
yasmāt kṣaram atīto ’ham
akṣarād api cottamaḥ
ato ’smi loke vede ca
prathitaḥ puruṣottamaḥ
15.19
yo mām evam asammūḍho
jānāti puruṣottamam
sa sarva-vid bhajati māṁ
sarva-bhāvena bhārata
15.20
iti guhya-tamaṁ śāstram
idam uktaṁ mayānagha
etad buddhvā buddhimān syāt
kṛta-kṛtyaś ca bhārata
Chapter Overview — Gauranga Priya Dāsa
Connection between Chapter 14 and Chapter 15
At the end of Chapter 14, Krishna described that one transcends the modes through devotional service
But to attain devotion to Him one needs detachment from the material world
Krishna begins Chapter 15 by explaining the need for detachment with a metaphor that compares the material world to an ‘Asvattha’ (a banyan tree)
Then Krishna describes Purushottama Yoga in Texts 15.6 – 15.20
— Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Chapter Quiz · 12 questions
12 questions · Chapter 15
1. What is the great banyan tree of BG 15.1?
BG 15.1 — 'ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam'.
Refs: 15.1
2. With what weapon should this tree be cut down, per BG 15.3?
BG 15.3 — 'asaṅga-śastreṇa dṛḍhena chittvā'.
Refs: 15.3
3. Where does one go after cutting the tree, per BG 15.4?
BG 15.4 — 'yasmin gatā na nivartanti bhūyaḥ'.
Refs: 15.4
4. BG 15.5 lists qualities that lead one to the eternal kingdom. Which set is correct?
BG 15.5 — 'nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā ...'.
Refs: 15.5
5. How is the supreme abode described in BG 15.6?
BG 15.6 — 'na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ'.
Refs: 15.6
6. What is the relationship of jīvas to Kṛṣṇa per BG 15.7?
BG 15.7 — eternally part-and-parcel of Kṛṣṇa.
Refs: 15.7
7. What does the soul carry from one body to the next, per BG 15.8?
BG 15.8 — 'gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt'.
Refs: 15.8
8. Who can see the soul transmigrating, per BG 15.10?
BG 15.10 — 'paśyanti jñāna-cakṣuṣaḥ'.
Refs: 15.10
9. Where is the source of digestion identified in BG 15.14?
BG 15.14 — 'ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ ... pacāmy annaṁ catur-vidham'.
Refs: 15.14
10. What does Kṛṣṇa do as seated in everyone's heart, per BG 15.15?
BG 15.15 — 'sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca'.
Refs: 15.15
11. What three categories of being does BG 15.16-17 describe?
BG 15.16-17 distinguishes kṣara, akṣara, and the supreme uttamaḥ puruṣaḥ.
Refs: 15.16, 15.17
12. What does Kṛṣṇa declare in BG 15.18-19 to be the most confidential of all?
BG 15.18-19 — declares Himself Puruṣottama; knowing this is the most confidential.
Refs: 15.18, 15.19
Breakdown of Chapter 15
Section 1 (15.1–15.5) — BECOMING DETACHED FROM THE MATERIAL WORLD
One should detach himself from the material world
Material world is a reflection of spiritual world
One should surrender to Krishna and attain spiritual world
Section 2 (15.6–15.11) — TRANSMIGRATION
Goal should be to leave material world and return to spiritual world
All living entities are eternally part and parcel of Krishna, yet they struggle from body to body in search of pleasure
Transcendentalists can see this clearly, but the blind materialists cannot see this
Section 3 (15.12–15.15) — KRISHNA’S POSITION AS OUR MAINTAINER
We should be attracted to Krishna by knowing His position as –
Our maintainer on both the cosmic and personal levels
Compiler of Vedanta and knower of the Vedas
Section 4 (15.16–15.18)
Section 5 (15.19–15.20) — KNOWING KRISHNA MEANS KNOWING EVERYTHING
One knowing Krishna’s position knows everything, and he engages in Krishna’s service
Knowing this most confidential part of Vedic scriptures makes one wise and brings perfection to his endeavors
— Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Section 1 (15.1–15.5)
BECOMING DETACHED FROM THE MATERIAL WORLD
Section overview
One should detach himself from the material world
Material world is a reflection of spiritual world
One should surrender to Krishna and attain spiritual world

Bhagavad-gītā 15.1

↗
श्रीभगवानुवाच ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
ūrdhva-mūlam adhaḥ-śākham
[oordhva-moolam adhah-shaakham]
aśvatthaṁ prāhur avyayam
[ashvattham praahur avyayam]
chandāṁsi yasya parṇāni
[chandaamsi yasya parnaani]
yas taṁ veda sa veda-vit
[yas tam veda sa veda-vit]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said ūrdhva - mūlam — with roots above adhaḥ — downwards śākham — branches aśvattham — a banyan tree prāhuḥ — is said avyayam — eternal chandāṁsi — the Vedic hymns yasya — of which parṇāni — the leaves yaḥ — anyone who tam — that veda — knows saḥ — he veda - vit — the knower of the Vedas. .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
ūrdhva-mūlam adhaḥ-śākham
ūrdhva - mūlam
with roots above
adhaḥ
downwards
śākham
branches
aśvatthaṁ prāhur avyayam
aśvattham
a banyan tree
prāhuḥ
is said
avyayam
eternal
chandāṁsi yasya parṇāni
chandāṁsi
the Vedic hymns
yasya
of which
parṇāni
the leaves
yas taṁ veda sa veda-vit
yaḥ
anyone who
tam
that
veda
knows
saḥ
he
veda - vit
the knower of the Vedas. .
Important Words
  • aśvattham — a banyan tree
    Śva means 'tomorrow'; a-śvattha — 'that which will not stand tomorrow.' The very name confesses the tree's impermanence even as the verse calls it 'imperishable.' The paradox is the verse: a tree that lasts forever as a process while no single state of it endures.
  • ūrdhva - mūlam — with roots above
    An inversion of every botanical instinct. The cause is upward, the effect downward — the saṁsāra-tree is rooted in Kṛṣṇa, the Puruṣottama whom the chapter itself names as the root (15.4). The 'above' is not impersonal Brahman but Bhagavān; until that is fixed, one keeps looking for the source at the wrong end of the tree.
  • avyayam — eternal
    Applied to a *tree* that is by nature passing — the eternity is in the cycle, not in any of its leaves. Material existence as a recurring structure: cut a branch, another grows; the tree as such never dies until severed at its upper root.
  • chandāṁsi — the Vedic hymns
    The Vedas as leaves: beautiful, protective, photosynthetic — but leaves, not root. The karma-kāṇḍa portions adorn the saṁsāra-tree; only the upaniṣadic portion points to what stands above it.
  • veda - vit — the knower of the Vedas
    Not the one who has memorized the hymns, but the one who has seen the tree they hang from. Knowing the leaves without knowing the root is, by Kṛṣṇa's own definition here, not yet Vedic knowledge.
The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa opens the chapter with the famous inverted aśvattha — saṁsāra pictured as a tree rooted upward in Brahman and branching downward into the worlds. Its leaves are the Vedas: ritual sustains the tree, but only one who sees this whole structure deserves the title veda-vit.
Further notes (विवरण · Vivaraṇa)
The image draws on Kaṭha 2.3.1 (ūrdhva-mūlo'vāk-śākhaḥ). 'Aśvattha' literally is 'what will not stand till tomorrow,' a built-in pun on impermanence. Calling its leaves chandāṁsi (Vedic mantras) implies that karma-kāṇḍa keeps the tree green; true knowledge of the Veda is knowing the tree well enough to cut it down (cf. 15.3). Avyayam paradoxically: the tree-process is beginningless even though each tree is to be felled.
Prose order (अन्वय · Anvaya)
ऊर्ध्व-मूलम् अधः-शाखम् अव्ययम् अश्वत्थं (प्राहुः), यस्य छन्दांसि पर्णानि — (तं) प्राहुः । यः तं वेद सः वेद-वित् (अस्ति) ।
ūrdhva-mūlam adhaḥ-śākham avyayam aśvatthaṃ (prāhuḥ), yasya chandāṃsi parṇāni — (taṃ) prāhuḥ | yaḥ taṃ veda saḥ veda-vit (asti) |
They speak of an imperishable aśvattha tree whose root is above and whose branches are below, and whose leaves are the Vedic hymns; one who knows that tree is the knower of the Vedas.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
ऊर्ध्व-मूलम् अधः-शाखम् अश्वत्थं प्राहुः अव्ययम् । छन्दांसि यस्य पर्णानि यः तं वेद सः वेद-वित् ॥
ūrdhva-mūlam adhaḥ-śākham aśvatthaṃ prāhuḥ avyayam | chandāṃsi yasya parṇāni yaḥ taṃ veda saḥ veda-vit ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ऊर्ध्व-मूलम् ūrdhva-mūlam ऊर्ध्व (adj.) + मूल (n.) acc.sg. (accusative singular), bahuvrīhi cpd. (compound) whose root is above
अधः-शाखम् adhaḥ-śākham अधस् (ind. (indeclinable)) + शाखा (f.) acc.sg. (accusative singular)n., bahuvrīhi cpd. (compound) whose branches are below
अश्वत्थम् aśvattham अश्वत्थ (m.) acc.sg. (accusative singular) the aśvattha (banyan/peepal) tree
प्राहुः prāhuḥ प्र + √अह् perf. (perfect) 3pl.par. (parasmaipada / active voice) they say / it is said
अव्ययम् avyayam अ-व्यय (adj.) acc.sg. (accusative singular)m., negative tatpuruṣa cpd. (compound) imperishable
छन्दांसि chandāṃsi छन्दस् (n.) nom.pl. (nominative plural) the Vedic hymns / metres
यस्य yasya यद् rel.pron. (pronoun) gen.sg. (genitive singular)m. of which (tree)
पर्णानि parṇāni पर्ण (n.) nom.pl. (nominative plural) leaves
यः yaḥ यद् rel.pron. (pronoun) nom.sg. (nominative singular)m. whoever
तम् tam तद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)m. that (tree)
वेद veda √विद् perf. (perfect) 3sg.par. (with present sense) knows
सः saḥ तद् dem. (demonstrative)pron. (pronoun) nom.sg. (nominative singular)m. he
वेद-वित् veda-vit वेद (m.) + √विद् krt-suffix -क्विप् nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) 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 Kṛṣṇa. Therefore one who is in Kṛṣṇa 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 Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it. This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities’ activities, namely, religion, economic development, sense gratification and liberation. Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree’s reflection is situated on water. Desire is the cause of things’ being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it. This tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahman to be the root of this material tree, and from the root, according to Sāṅkhya philosophy, come prakṛti, puruṣa, then the three guṇas, then the five gross elements ( pañca-mahā-bhūta ), then the ten senses ( daśendriya ), mind, etc. In this way they divide up the whole material world into twenty-four elements. If Brahman is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality. The prakṛti is the external energy of the Supreme Lord, and the puruṣa is the Supreme Lord Himself, and that is explained in Bhagavad-gītā. 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. They speak of this indestructible aśvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas.
Commentary

The fifteenth chapter states that detachment is the cause of cessation of birth, that the soul is an aṁśa of the Lord, and that Kṛṣṇa is superior to matter and the jīva. The second to last verse of the last chapter stated that by bhakti-yoga one attains the status of Brahman: māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate BG 14.26 The question may be asked “How does a person attain impersonal Brahman by bhakti-yoga rendered to the Lord who possesses a human form?” True, I am human in form, but I am the basis of Brahman, the supreme shelter of Brahman. This statement, which functions as a sūtra , forms the beginning of chapter fifteen. You said that the devotee, surpassing the guṇas (sa guṇān samatītya), attains the status of Brahman. What is this material world made of the guṇas? From where did it begin? Who is that jīva who surpasses saṁsāra by devotion to You? You also spoke of the jīva being qualified for Brahman (brahma-bhūyāya kalpate). What is that Brahman? And who are You, the basis of the Brahman? Anticipating these questions, the Lord now speaks. First, with use of a metaphor, the material world made of guṇas is compared to an aśvattha tree. Above all planets, in Satyaloka, lives four-headed Brahmā, who is the one root of the tree of the material world, and who is composed of mahat-tattva, the first sprout from prakṛti (ūrdhva-mūla). The branches of the tree are below, composed of devas, Gandharvas, Kinnaras, asuras, Rākṣasas , Pretas, Bhūtas, humans, cows, horses and such beasts, birds, insects, worms, moths, and immobile creatures at the bottom, in the realms of Svaḥ, Bhuvaḥ and Bhūloka. This aśvattha tree is the best tree because it lets one fulfill one’s goals of artha, dharma, kāma and mokṣa. But according to the viewpoint of bhakti, aśvaḥ means that which will not last till tomorrow (a= not, śvaḥ= tomorrow). Aśvattha therefore means that which is bound to perish. For the non-devotees however, it appears to be indestructible (avyayam). Chandāṁsi refers to the Vedas, which expound karma in such verses as the following: vāyavyaṁ śvetam ālabheta bhūmikām Desiring wealth and power one should sacrifice a white horse in the northwest. Taittirīya Saṁhitā 2.1.1.1 aindram ekādaśaka-pālaṁ nirvapet prajākāmaḥ Desiring offspring one should offer eleven oblations in the east. Baudhāyana Śrauta Sūtras 13.2.120.7 Because they expand the bondage of the material world, they are called the leaves (parnāṇi). With these leaves the tree becomes attractive. He who knows this tree is the knower of the Vedas. Katha vallī śruti says: ūrdhva-mūlo’vāk-śākha eṣo’ śvatthaḥ sanātanaḥ This eternal aśvattha tree has its root is upwards and branches downwards. Kaṭha Upaniṣad 2.3.1

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. They speak of this indestructible aśvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas.
Commentary

In the fifteenth chapter Kṛṣṇa explains that detachment is the means of cutting saṁsāra, the jīva is the Lord’s aṁśa and that He is the Supreme Lord endowed with wonderful qualities. It has been described previously that though the jīva is naturally endowed with eight qualities and is filled with knowledge and bliss, he associates with the guṇas of prakṛti according to his beginningless imprints in the form of karma, arranged in that manner by the will of the Lord. His association is of many types. He overcomes this association by discriminating knowledge, culminating in bhakti to the Lord. Gaining that, the jīva attains his svarūpa, takes shelter of the Lord and remains with the Lord forever in bliss. This has just been stated (in the last verse of the last chapter). Detachment which causes steadiness in that discriminating knowledge about the jīva; the jīva’s position as an aṁśa of the worshipful Lord; and the Lord’s supreme position over all others are described in this fifteenth chapter for use in the above mentioned objectives. [Note: They are useful for discriminating prakṛti, jīva and the Lord, for inspiring bhakti, realizing ones svarūpa and surrendering fully to the Lord.] In three verses the Lord describes the world of saṁsāra as a tree and detachment as a sword, in order to illustrate the power of detachment to cut saṁsāra composed of variegated guṇas. They say this aśvattha tree of saṁsāra has its branches down and root upwards. Upwards, in Satya-loka at the top of the universe, lies the root of the tree, in the form of four-headed Brahmā composed of mahat tattva, which is the first sprout coming from the seed of pradhāna. The tree has branches, so-called because of spreading out in all directions, going downwards below Satya-loka, in svar, bhuvar and bhū lokas, in the form of devas, gandharvas, kinnaras, asuras, yakṣas, rākṣasas, men, animals, birds, insects, fish and trees. The aṣvattha tree (saṁsāra) is considered the best of trees because of having the fruits of artha, dharma, karma and mokṣa. This tree is eternal (avyayam) in the sense of being continuous, because it does not disappear except through the discriminating knowledge mentioned in the Gītā. The śrutis also describe this tree: ūrdhva-mūlo’vāk-śākha eṣo’śvatthaḥ sanātanaḥ This aśvattha tree, with its root upwards and branches downwards is eternal. Kaṭha Upaniṣad 6.1 ūrdhva-mūlam arvāk-śākhaṁ vṛkṣaṁ yo veda samprati na sa jātu janaḥ śraddadhyat mṛtyur mā mārayad itiḥ He who knows now this tree with root upward and branches downward will not believe that death will kill him. (Taittirīya Āraṇyaka 1.11.5) The statements of the śruti which propound performance of kāmya karma (chandāṁsi) are called the leaves of the tree of saṁsāra, because the verses increase the very cause of saṁsāra—the vāsanās or impressions (as the leaves nourish the tree). Śruti verses such as the following are indicated. vāyavyaṁ śvetam ālabheta bhūti-kāma Desiring wealth and power one should sacrifice a white horse to Vāyu. (Taittirīya Saṁhitā 2.1.1.1) aindram ekādaśaka-pālaṁ nirvapet prajā-kāmaḥ Desiring offspring one should offer eleven oblations to Indra. (Baudhāyana Śrauta Sūtras 13.2.120.7) A tree grows and flourishes by the leaves. He alone who understands this aśvattha tree as described above knows the Vedas. The Veda describes this world as a tree, with the intention of showing that it should be cut down. One who knows how to cut down this tree of saṁsāra is called a knower of the meaning of the Vedas.

Bhūrijana Dāsa Gauḍīya
Commentary

Just as the banyan tree of the material world is up‑side down (the roots are upwards and the branches downwards) because it is just a reflection of the real tree which is situated in the spiritual world and this tree is situated on the desire of the living entity, just as the reflection of the tree is situated on water. One's material position is situated upon his desire. Just as a banyan tree is very intricate, very complicated, in the same way, this material world is very, very complicated. The closer one gets to the leaves (of the reflected tree) the further away one gets from the spiritual world, even though it seems superficially that it is very high in the tree, it is actually very low because it is a reflection. In his transmigration, the living entity, trying to taste the fruits of the tree, is moving from branch to branch, higher and higher, lower and lower, and the modes of material nature are nourishing his position. He is trying to enjoy but what he really wants is to get out, to get into the reality where the fruits are real, where the enjoyement is real, but he stuck on the tree of the material world, going from branch to branch, thinking that the next branch will be the one which will give him the fruit that he is looking for, that will satisfy him. TEXT 2

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

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

TRANSLATION

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

Depending upon where the person is situated on the tree, he has different types of sense objects and according to the different combinations of the three modes of material nature, that influence a particular part of the tree ‑ the sense objects or the twigs will be a certain variety. Travelling from branch to branch, thinking that he is making progress, but actually he is simply entangled in this incredible complex net work of the tree of the material world.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Material world is an upside down banyan tree

One who knows this tree is a true knower of the Vedas – This is explained in the purport as follows:
After discussing Bhakti-yoga one may question: “What about the Vedas?”
Chapter 15 describes the purpose of Vedic study is to understand Krishna
Therefore one who is in Krishna consciousness engaged in devotional service, already knows the Vedas
Focus of Learning

(a) Entire material world is compared to a banyan tree – Because:

For one engaged in fruitive acts, there is no end to this banyan tree which is very very deep rooted
One wanders from branch to branch with no end

(b) Purpose of Vedic Hymns – To elevate oneself gradually

(c) Why understand this tree of illusion

One who understands this indestructible tree of illusion, can get out of it by the sword of detachment

(d) Process of extrication from material world

Devotional service is the best way as explained by all the chapters
Basic principle of devotional service
Detachment from material activities – This process is explained at the beginning of
Process of attachment by transcendental service

(e) Chapter 15 refutes impersonalism which says that ‘spiritual world consists of undifferentiated

Brahman only’

Upside down tree indicates that it is a reflection on the bank of a river
This indicates the presence of a real tree which is the spiritual world
Reflection is a replica of original, which implies material world is a replica of the spiritual world
This shows that the spiritual world is full of variety and not just undifferentiated Brahman Brahman is the centre of all manifestations, this material world is a manifestation of the centre by 180 degrees and the other 180 degrees constitute the spiritual world

(f) What it means “to know the Vedas”

It means that one knows how to cut off the attachment to this material world
One who is attracted by ritualistic Vedic formulas, is just attracted by the beautiful green leaves of the banyan tree and does not know the purpose of Vedas

PRACTICAL APPLICATION OF SECTION I

One can be free from entanglement within material world by

cultivating a transcendental desire to enter into spiritual world

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.1 Urdhva-mulam, that which has its roots upwards:- Brahman, possessed of the unmanifest power in the form of Maya, is referred to by the word 'upward' because of Its subtleness in point of time by virtue of Its being the Cause, and also because of Its eternality and vastness; and That is the root (mulam) of this world. The Tree of the World which is such, is urdhva-mulam. This accords with the Upanisadic text, 'This has its roots above and branches below' (Ka. 2.6.1). In the Purana also we have: It sprouts from the Root in the form of the Unmanifest; it grows through the sturdiness of that very One. And it has abundance of intelligence as its trunk, and the appertures of the organs as the hollows. The great elements are its boughs [A.G. takes the word visakha (boughs) in the sense of stambha, perhaps meaning the aerial roots.-Tr.]; so also, it has the objects of perception as its leaves. It has virtue and vice as its beautiful flowers, and happiness and sorrow are the fruits it bears. This eternal Tree presided over by Brahman is a means of livelihood to all creatures. And this verily is the resort of Brahman [Or, etat brahma-vanam means: This Tree has Brahman as its object of adoration, its support. For, the world has nothing but Brahman as its support.] in it Brahman dwells for ever. Having felled and split this Tree with the great sword of Knowledge, and then attaining the bliss of the Self, one does not return from that (bliss).' (Cf. Mbh. As. 47.12-15.) That Tree which has its roots upwards and is constituted by the enchantment of mundane existence, and adhah-sakham, which has the branches downwards-mahat, [See under 7.4.-Tr.] egoism, subtle elements, etc. are its branches (sakhah), as it were, extending downwards (adhah); so, it has its branches downwards-; that Tree with its branches downwards, which does not (a) last (stha) even for the morrow (svah), is asvatthah (lit. Peepul tree). Ahuh, they say; that the asvatthah, Peepul Tree, undergoing destruction every moment; is avyayam, imperishable, and constituted by the enchantments of mundane existence. Having been in existence from time without beginning, that Tree of the World is imperishable. It is, indeed, will known as the sustainer of the beginningless and ceaseless series of bodies etc. They call that the imperishable. Of that very Tree of the World here is another alification: Yasya, that Tree of the World of which; chandamsi-chandas being derived in the sense of covering (protecting)-, the Vedas in the form of Rk, Yajus and Sama; are the parnani, leaves, as it were. As leaves serve as protectors of a tree, so the Vedas serve as the protectors of the world; for they reveal what are virtue and vice as also their causes and results. Yah, he who; veda, knows; tam, that-the Tree of the World along with its root, as has been explained; sah, he; is a vedavit, knower of the Vedas, i.e. versed in the meaning of the Vedas. Since, apart from this Tree of the World along with its root, not even an iota of any other thing remains to be known, therefore he who knows the purport of the Vedas is omniscient. In this way the Lord euligizes the knowledge of the Tree together with its root. An imagery of the other parts of that very Tree of the World is being presented:
Śrī Rāmānujācārya Classical
Translation
15.1 The Lord said The Vedas speak of the imperishable 'Asvattha tree' called Samsara, which has its 'roots above and branches below', in such passages as the following: This Asvattha tree with its roots above and branches below is eternal' (Ka. U., 6.1), and 'He who knows the tree with its roots above and branches below' (Tai. A., 1.11.5). It has its roots above since it has its roots in Brahma (the Creator otherwise known as Hiranyagarbha) who is seated above the seven worlds. It has 'branches below' ending with denizens like men, animals, beasts, worms, insects, birds and immovables. It is 'immutable' since it cannot be felled, being of the form of a continual flow. It can be felled only at the dawn of perfect knowledge which causes detachment. They say that the leaves of this Asvattha tree constitute the Vedas. 'The Vedas are said to be the leaves', since this tree of Samsara increases by actions prompted by worldly desires as taught in certain Srutis as, 'He who desires prosperity should sacrifice a white animal to Vayu' (Taitt. Sam., 2.1.1) and 'The desirer of offspring shall offer to Indra and Agni a sacrifice with eleven cups of rice-cakes' (Ibid., 2.2.1). Indeed the tree flourishes with the help of leaves. He who knows the Asvattha of such a nature 'knows the Vedas'. The Vedas also set forth the means of felling this tree of Samsara. He who understands this is called the knower of the Vedas, since knowledge of the nature of the tree to be cut off is helpful to the knowledge concerning the means of felling the tree. This tree spreads downward with men etc., who are the products of their Karma, as branches. It again spreads above into Gandharvas, Yaksas, gods, etc. They are nourished by the Gunas of Sattva etc. They have tender shoots augmented by sense-objects. How does this happen? Sri Krsna explains:
Śrī Abhinavagupta Classical
Translation
15.1 See Comment under 15.2
Swami Sivananda Classical
Translation
15.1 The Blessed Lord said They (the wise) speak of the indestructible peepul tree having its root above and branches below, whose leaves are the metres or hymns: he who knows it is a knower of the Vedas.
Commentary

15.1 ऊर्ध्वमूलम् rooted above? अधःशाखम् branches below? अश्वत्थम् the Asvattha? प्राहुः they speak of? अव्ययम् indestructible? छन्दांसि metres or hymns? यस्य of which? पर्णानि leaves? यः who? तम् that? वेद knows? सः he? वेदवित् is the knower of the Vedas.Commentary The description of the universe as a peepul tree is only metaphorical. This peepul is said to be eternal because it cannot be cut except by the axe of knowledge.All persons depend upon the Lord for the fruits of their actions? because He alone knows the right relation between the actions and their fruits. He alone is the dispenser of the fruits of actions of human beings. The wise persons also depend upon the Lord for the fruit of their knowledge. The Lord alone removes the veil of ignorance through His grace and mercy. The inclination for Advaita Vedantic Sadhana arises through the Lords grace. The desire for the realisation of the Oneness is produced in the minds of wise men by the grace of the Lord? which is the antidote to all fears. (Avadhuta Gita? I.1)Those who serve the Lord with unswerving or singleminded devotion go beyond the three alities of Nature through His grace. They attain knowledge of the Self through the grace of the Lord and get release from the round of birth and death. Those who have a right understanding of the real nature of Brahman or the Supreme Being also get emancipation easily.The Lord teaches Arjuna in this discourse about the real nature of Brahman or the Supreme Self and the path that leads the soul to union with Him. The Lord describes the nature of Samsara or worldly life as a peepul tree in order to create nonattachment or dispassion? because he who is endowed with true and lasting dispassion alone is fit for attaining the knowledge of the Self. Samsara is compared to a tree. because it can be cut off like a tree.All the other trees have their roots below? but this peculiar? strange and most wonderful tree of Samsara (Maya) has its root above? in Brahman. This peepul tree is different from all other trees. Brahman is the resting place or support of everything. It is eternal. It is great. It is the most high. It is the Supreme Being. It is supreme over all things. It is the source of everything. Therefore it is said that It is the One above. This One above is the root of this tree of Samsara. Brahan Who is superior to all is Urdhva. That which has Brahman as its cause is Urdhvamulam.In the Puranas it is said The tree of the Unmanifest has sprung from Brahman. Buddhi is its trunk? the senseopenings are its hollows? the great elements its boughs? the senseobjects its leaves and branches? Dharma and Adhrama (virtue and vice) its beautiful flowers? pleasure and pain its fruits. Having cut asunder this tree with the powerful sword of the knowledge of the Self? and then having attained to the eternal bliss of Brahman? no one comes back from there again.Brahman is the root of this tree. It is the upper part of this tree and so It is called Urdhva. In reality there are no distinctions such as upward? downward or middle in the One Which is the indivisible unity.The name Asvattha is usually derived from Asvattha which means not standing or enduring or remaining till tomorrow. A means not Sva means tomorrow Ttha means remaining. This is ite an appropriate word for this worldtree which is ever changing and passing away.In the Katha Upanishad also there is a mention about this Asvattha tree (II.6.1). The Gita is an essence of the Upanishads only.Samsara is generally understood by the common people as meaning remaining surrounded by ones wife and children and doing ones daily duties. This is a restricted or narrow meaning. Samsara means the whole worldprocess or the cosmic manifestation or the everchanging phenomenal world. Hiranyagarbha? the individual souls? the cosmic intelligence? egoism? the rootelements? etc.? represent the brancehs of this tree of Samsara. They extend downwards. They evolve into grosser and grosser states. Therefore it is said that the tree has its branches below. Egoism is the sprout which goes downwards in three directions? viz.? the three alities of Nature.Mind is the offshoot. Then come the five elements? viz.? earth? water? fire? air and ether? and the five organs of knowledge. Then comes sound which stimulates the ears to hear sweet music. Then comes touch which stimulates the skin to enjoy soft things. Then comes form which stimultaes the eye to behold beautiful objects. Then comes taste which stimulates the tongue to enjoy palatable things. Then comes smell which stimulates the nose to enjoy fragrant and scented objects.From the roots of actions with expectation of fruits a new branch of rirth comes up. The mineral kingdom? the vegetable kingdom? the animal kingdom and the human kingdom are all branches of this tree of Samsara. Man does good and evil actions with the help of the body and takes births to experience the fruits thereof. The human body is the water for this tree of Samsara.The body itself is the peepul tree. The root is the cerrospinal nervous system (brain). The various nerves are the branches that ramify downwards to the various organs distributed over the body.Avyaya Eternal? because this tree rests on an unbroken seires of births without beginning and end it is thus eternal. It can be cut down by the sword of knowledge of Brahman. Just as the leaves of a tree protect it? so also the Vedas protect this tree of Samsara? treating of virtue and vice? with their causes and fruits.He who knows this tree of Samsara and its roots as described above is a knower of the Vedas. He is a knower of the teachings of the Vedas. Not even an iota remains to be known beyond this tree of Samsara and its root. He who knows it is omniscient. The Lord has eulogised the knowledge of the tree of Samsara and its root in order to encourage aspirants to acire this knowledge.

Swami Gambhīrānanda Classical
Translation
15.1 The Blessed Lord said They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.
Shri Purohit Swami Classical
Translation
15.1 "Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, but having its seed above in the Highest and its ramifications on this earth below. The scriptures are its leaves, and he who understands this, knows.
Related values & verses
Related values
Kshama (Forgiveness / Patience)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)
Related verses
BG 15.2 BG 15.3 BG 10.8 SB 11.12.22 SB 10.2.27 SB 5.14.1 CC Madhya 20.271 CC Ādi 1.3 CC Madhya 19.138 Kaṭha Upaniṣad 2.3.1Śvetāśvatara Upaniṣad 3.9
Related lectures
Personal Guidance
There is an aśvattha tree with roots up and branches down — its leaves are the Vedic hymns; one who knows this tree knows the Vedas.
Practical Applications
  • Recognize material existence as the inverted tree — rooted in the Lord, branching downward.
  • Use this image to disorient ordinary perception.
  • Don't take the visible world at face value.
Reflection Questions
  • Where does the tree-image disrupt my settled view?
  • What new orientation does it suggest?
Analogy

Imagine a tree whose taproot grows up into the sun and whose leafy branches sway downward — a reflection of a tree, glimpsed in a still pond. What you see in this world is the reflection; the real tree stands above. The Vedic hymns flutter like its leaves: green only because they are fed by a sap descending from the unseen root, Kṛṣṇa Himself.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.2

↗
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवाला: । अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥ २ ॥
adhaś cordhvaṁ prasṛtās tasya śākhā
[adhash chordhvam prasritaas tasya shaakhaa]
guṇa-pravṛddhā viṣaya-pravālāḥ
[guna-pravriddhaa vishaya-pravaalaah]
adhaś ca mūlāny anusantatāni
[adhash cha moolaany anusantataani]
karmānubandhīni manuṣya-loke
[karmaanubandheeni manushya-loke]
Word-for-word
adhaḥ — downward ca — and ūrdhvam — upward prasṛtāḥ — extended tasya — its śākhāḥ — branches guṇa — by the modes of material nature pravṛddhāḥ — developed viṣaya — sense objects pravālāḥ — twigs adhaḥ — downward ca — and mūlāni — roots anusantatāni — extended karma — to work anubandhīni — bound manuṣya - loke — in the world of human society .
Blended reading (Sanskrit + English inline)
adhaś cordhvaṁ prasṛtās tasya śākhā
adhaḥ
downward
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś ca mūlāny anusantatāni
ca
and
ūrdhvam
upward
prasṛtāḥ
extended
tasya
its
śākhāḥ
branches
guṇa
by the modes of material nature
pravṛddhāḥ
developed
viṣaya
sense objects
pravālāḥ
twigs
adhaḥ
downward
ca
and
mūlāni
roots
anusantatāni
extended
karmānubandhīni manuṣya-loke
karma
to work
anubandhīni
bound
manuṣya - loke
in the world of human society .
Important Words
  • guṇa — the modes of material nature
    The sap of the tree. Sattva, rajas, and tamas swell every branch; no leaf opens without their feeding. The tree's vigor is not its own — it is the guṇas in motion, which is why pruning at the level of leaves never weakens the tree.
  • viṣaya — sense objects
    Pravālāḥ — the soft new shoots. Sense-objects look like the freshest, greenest part of the tree, but they are only twigs. The verse quietly demotes what the senses worship: the gleaming object is not the source, only the tip.
  • karma — to work (fruitive activity)
    Anubandhīni — 'binding behind.' Karma is here a secondary root: not the tree's origin, but the rope by which the tree ties itself to human society. Each fruitive act drops another tendril into the soil of manuṣya-loka.
  • manuṣya - loke — in the world of human society
    The human realm is named as the soil where karma's downward roots take hold. This is the realm of choice, and therefore the realm where the tree can be both fed and felled — the cutting Kṛṣṇa prescribes is uniquely possible from here.
  • anubandhīni — bound
    From anu + bandh — to bind along, bind in sequence. Not one knot but a chain of them, each karma tying to the next. The grammar quietly tells you why a single resolution never frees: the binding is serial.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The metaphor is unpacked: branches grow in every direction because the three guṇas keep feeding them, and each twig is a sense-object that lures the jīva. A second tier of aerial roots drops back into human birth, knotting fresh karma — saṁsāra renews itself like a banyan.
Further notes (विवरण · Vivaraṇa)
Pravāla ('coral, fresh shoot') is striking: the most attractive parts of the tree are precisely the sense-objects that cause bondage. The 'downward roots' express the doctrine that human birth is itself karmically generative — only here can fresh karma be sown, even as devas merely consume past karma. Mythic banyan-tree biology (banyans drop prop-roots from branches) makes the image botanically exact.
Prose order (अन्वय · Anvaya)
तस्य शाखाः गुण-प्रवृद्धाः विषय-प्रवालाः अधः च ऊर्ध्वं च प्रसृताः; मूलानि (अपि) अधः अनुसन्ततानि मनुष्य-लोके कर्म-अनुबन्धीनि (सन्ति) ।
tasya śākhāḥ guṇa-pravṛddhāḥ viṣaya-pravālāḥ adhaḥ ca ūrdhvaṃ ca prasṛtāḥ; mūlāni (api) adhaḥ anusantatāni manuṣya-loke karma-anubandhīni (santi) |
Its branches, swollen by the three guṇas and with sense-objects as their fresh shoots, spread both downward and upward; and its secondary roots, extended downward, bind karma in the human world.
Word split (पदच्छेद · Padaccheda)
अधः च ऊर्ध्वं प्रसृताः तस्य शाखाः गुण-प्रवृद्धाः विषय-प्रवालाः । अधः च मूलानि अनुसन्ततानि कर्म-अनुबन्धीनि मनुष्य-लोके ॥
adhaḥ ca ūrdhvaṃ prasṛtāḥ tasya śākhāḥ guṇa-pravṛddhāḥ viṣaya-pravālāḥ | adhaḥ ca mūlāni anusantatāni karma-anubandhīni manuṣya-loke ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
अधः adhaḥ अधस् ind. (indeclinable) downward
च ca ind. (indeclinable), copulative and
ऊर्ध्वम् ūrdhvam ऊर्ध्व ind. (indeclinable) / acc.sg. (accusative singular)n. (adverbial) upward
प्रसृताः prasṛtāḥ प्र + √सृ p.p.p. (past passive participle) nom.pl. (nominative plural)f. spread out, extended
तस्य tasya तद् dem. (demonstrative)pron. (pronoun) gen.sg. (genitive singular)m. of that (tree)
शाखाः śākhāḥ शाखा (f.) nom.pl. (nominative plural) branches
गुण-प्रवृद्धाः guṇa-pravṛddhāḥ गुण (m.) + प्र + √वृध् p.p.p. (past passive participle) nom.pl. (nominative plural)f., tatpuruṣa cpd. (compound) nourished/swollen by the guṇas
विषय-प्रवालाः viṣaya-pravālāḥ विषय (m.) + प्रवाल (m.) nom.pl. (nominative plural)f., bahuvrīhi cpd. (compound) having sense-objects as their tender shoots
मूलानि mūlāni मूल (n.) nom.pl. (nominative plural) (secondary) roots
अनुसन्ततानि anusantatāni अनु + सम् + √तन् p.p.p. (past passive participle) nom.pl. (nominative plural)n. stretched out, extending
कर्म-अनुबन्धीनि karma-anubandhīni कर्मन् (n.) + अनुबन्धिन् adj. nom.pl. (nominative plural)n., tatpuruṣa cpd. (compound) binding to (further) karma
मनुष्य-लोके manuṣya-loke मनुष्य (m.) + लोक (m.) loc.sg. (locative singular), tatpuruṣa cpd. (compound) in the world of human beings
Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
2. The branches, nourished by the guṇas, with sense objects for twigs, spread up and down. Secondary roots spread out everywhere in the world of men, and are causes of continued action. 3-4. The real form of this tree, its end, its beginning, and its shelter, cannot be perceived in this world. Cutting down this tree which has roots sprouting everywhere, using the axe of detachment, a person should search out the treasure, attaining which he does not return again. He should seek refuge in that original person from whom the ancient actions of saṁsāra have originated.
Commentary

The branches of this tree spread down (adhaḥ) in the form of animals and others, and upward in the form of the birth of devatās and other elevated beings. These branches increase and increase by the watering process in the form of actions of the three guṇas (guṇa-pravṛddhā). The small twigs on the branches are the sense objects such as sound (viṣaya-pravālāḥ). Moreover, it can be inferred that, at the base of the tree, unknown to all people, is some great treasure. There are external roots from the branches of the aśvattha, meaning in this case a banyan tree, [Note: The aśvattha tree does not have these secondary roots from the branches.] which is dependent for support on both the main root and the external roots. These secondary roots, the cause of continued action, spread out everywhere (anusantantāni) below Brahmaloka (adhaḥ), in the planet of humans. Karma anubandhīni means that after enjoying the results of ones actions in one life, those actions become stimulus for actions in another human birth.

Moreover, the real form of the tree cannot be perceived in the world of men. This is because of the great variety of opinions such as “The world is real. The world is false. The world is eternal.” One cannot understand its end (na antaḥ), and because it seems unlimited, one cannot understand its beginning as well. Because it seems to have no beginning, one cannot understand its shelter (sampratiṣṭhā) or support. One cannot understand what it is, because of lack of real knowledge. In any case, knowing that detachment is the weapon to cut down the tree, which is the only cause of the suffering of all jīvas, one should cut down the tree with that detachment, and should look for the treasure situated at the base of the root. The word asaṅgaḥ here means detachment, or complete renunciation. Having cut the tree down with the axe (śastreṇa) of complete detachment, separating it from oneself, one should then search (parimārgitavyam) for the object (tat-padam), Brahman, the great treasure, existing at the root. What type of thing is that? One should look for that object which having attained (yasmin gataḥ), one does not return. He then explains the method of searching. I worship (prapadye) that original person from whom the long standing (purāṇī) action of saṁsāra (pravṛttiḥ) has spread out: one should search by the process of bhakti.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
2. The branches, nourished by the guṇas, with sense objects for shoots, spread up and down. Secondary roots spread out everywhere in the world of men and are causes of continued action. 3-4. The real form of this tree, its termination, its origin, and its shelter, cannot be perceived in this world. Cutting down this tree which has roots sprouting everywhere with the axe of detachment, one should search out the base, attaining which one does not return again, by taking refuge in that original person, Kṛṣṇa, from whom the universe has come long ago.
Commentary

Moreover, the branches of the tree (material bodies) are spread down and up. They spread downwards by jīvas’ committing sinful acts and being born in the bodies of men and animals, and they spread upwards by jīvas’ performance of pious acts and being born as devas and gandharvas. By the actions of the three guṇas, like sprinkling water, the branches (bodies) take a gross form. The tree has shoots or buds (pravālāḥ) in the form of sense objects (viṣaya) such as sound and touch. The sense objects such as sound are considered to be shoots because of being joined to the tips of the branches, which are the senses, and because of being the abodes of enjoyment. [Note: The branches (bodies) have tips (senses) which have shoots (sense objects), which are sources of enjoyment (rāga). The word rāga also means color. Just as the new leaves give color and beauty to the tree, the sense objects give enjoyment to the senses and body. Madhusūdana Sarasvatī gives the same analogy using senses and rāga.] The tree has secondary roots spreading down and up (“up” is indicated by the word ca). [Note: These are the roots descending from the branches of the banyan tree.] These secondary roots are the impressions caused by attachment and repulsion born from enjoyment of various sense objects. The impressions are said to be roots because they are causes of man’s tendency to act according to dharma or adharma. The main root (cause of the universe) is four-headed Brahmā and the secondary roots (which cause actions and particular bodies) are the various impressions. These are compared to the tangled roots emanating from the banyan tree. What type of roots are these? They give rise to the bondage of karma. With the depletion of the enjoyment of results of previous karma (and fall of the jīva from a heavenly planet), they give rise to karma on the earth planet (karma anubandhīni). It is well known that this earth planet is the place for accruing karma. Bg 15.3, Bg 15.4, Bg 15.3-4 Na æPaMaSYaeh TaQaaePal/>YaTae NaaNTaae Na caidNaR c SaMPa[iTaṣa ) AṅTQaMaeNa& Sauivæ!MaUl/‚ MaSa(r)Xaṣe<a d*!eNa i^tva )) 3 )) TaTa" Pad& TaTPairMaaiGaRTaVYa& YaiSMaNGaTaa Na iNavTaRiNTa >aUYa" ) TaMaev caÛ& Pauṛz& Pa[PaÛe YaTa" Pa[v*ita" Pa[Sa*Taa Paura<aq )) 4 )) na rūpam asyeha tathopalabhyate nānto na cādir na ca sampratiṣṭhā aśvattham enaṁ su-virūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ tam eva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī na—not; rūpam—the form; asya—of this tree; iha—in this world; tathā—also; upalabhyate—can be perceived; na—never; antaḥ—end; na—never; ca—also; ādiḥ—beginning; na—never; ca—also; sampratiṣṭhā—the foundation; aśvattham—banyan tree; enam—this; su-virūḍha—strongly; mūlam—rooted; asaṅga-śastreṇa—by the weapon of detachment; dṛḍhena—strong; chittvā—cutting; tataḥ—thereafter; padam—situation; tat—that; parimārgitavyam—has to be searched out; yasmin—where; gatāḥ—going; na—never; nivartanti—they come back; bhūyaḥ—again; tam—to Him; eva—certainly; ca—also; ādyam—original; puruṣam—the Personality of Godhead; prapadye—surrender; yataḥ—from whom; pravṛttiḥ—the beginning; prasṛtā—extended; purāṇi—very old.

The form of this tree as described by Me with root upward and branches downwards is not perceived in the world of men. Its destruction is not perceived: it is not understood how to destroy the network of desires. Its origin is also not perceived: from what and why it has appeared in this manner is not understood. Its shelter is not perceived. Of what does it take shelter to remain standing? Rather, all that is understood is “I am a human, the son of Yajñadatta, the father of Devadatta. I do my actions according to that identity, and experience happiness and suffering. I am living in this province, in this village.” Because this aśvattha is not understood and is the cause of useless vows and actions, one should cut it down with the strong axe of detachment (asaṅga śastreṇa), sharpened by repeated discrimination (dṛḍhena)— with knowledge of things as they are, gained from association with devotees. Separating the tree from oneself, one should seek out the base (parimārgitavyam). The ending of the sentence is the next verse. Saṅga means desire for sense objects, and asaṅga means the opposite, detachment from sense objects. This is the weapon, because it can destroy the desires. The tree is tightly rooted (suvirūḍha), as previously described. [Note: The main root is Brahmā and the tangle of secondary roots are the countless impressions which lead to bondage of karma.] One should seek out that padam, which is situated above the root, (which is above everything else). One should seek it out by sādhana such as hearing, obtained from My devotees. What type of padam is that? Having attained it by sādhanas, people do not leave, they do not fall, in the manner of falling from svarga. The method of searching out the base is described. I surrender to that person who is the cause of all (adyam), from whom the universe has appeared long ago. What is explained here as the method of searching and attaining is hearing and other processes, along with surrender. The person who is the cause of the universe, surrendering to whom saṁsāra is destroyed, is Myself, Kṛṣṇa. ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. BG 10.8 daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. BG 7.14 The Lord will also say : na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama The sun, moon and fire do not light up My supreme form. Having attained this beautiful form of Mine, they do not return. BG 15.6

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Material world is a tree nourished by three modes and fruitive acts

Different species manifest according to the proportions of modes (purport)
When less water – tract is barren
When more water – tract is green

PLEASE NOTE: The Remaining points of the purport are covered after Text 15.4 as a part of the Summarized

Themes 15A & 15B

Texts 15.3* – 15.4*

COMMON THEME: The real form of this tree cannot be perceived in this world. Use the axe of ‘detachment’

This tree is not real, but a reflection of the real tree
Impossible to fully understand the real tree
Solution – But we can cut down this tree with determination with the axe of detachment
Desired destination – Then one must go beyond the tree and surrender to the Supreme Person (surrendering process is explained in Text 15.5) from whom entirety has sprout

Focus of Learning

(a) Why real form cannot be understood

Because root is up and extension is at the other end
When we are entangled in material expansion one cannot see how far the tree extends and where is the beginning

(b) Finding out the cause – Father’s father’s father’s… to Brahmaloka to Garbodaksayi Vishnu to

Krishna

Krishna is the end of research work
How to search out that origin? – From association of persons in knowledge of Supreme Personality of Godhead

(c) Benefits of this knowledge

One should gradually become detached from false reflection
Cut of this connection
Actually become situated in the real tree

(d) Importance of the word “Asanga”

Attachment for sense enjoyment and lording over material nature is very strong
Therefore learn detachment by:
Discussion of sastras
Hear from those actually in knowledge – sadhus
Result of such discussion – One comes to Supreme Personality of Godhead and finally surrenders
Surrender / Devotional service results in automatic detachment

SUMMARISED THEME 15B

THE ONLY WAY OUT OF THE TREE IS DETACHMENT – HOW?

A) Find one in knowledge (15.4)

Hear properly from him,
About the relationship between the Lord and the living entity

B) Surrender to the Lord (15.5)

Through the spiritual master
No false prestige that he is lord of material nature
No in illusion
Gives up false association
Free from dualities

C) Attain the eternal abode (15.6)

SUMMARISED THEME 15A

THE BANYAN TREE
The material world: A perverted relflection of the spiritual world

(a) Reflecting medium – Original tree of spiritual world is reflected on “Desire” / analogous to

“Water” – “Desire” is the cause of things being situated in this reflected material light

(b) Roots

The real root of this material existence grows upward
This means that it begins from the total material substance, from the topmost planet of the universe, Brahmaloka
The secondary roots are in the human planetary systems (Bhuloka) and grow downward and spread in all directions
They are bound to the fruitive actions of human society
Subsidiary roots are attachments and aversions, which are by products of different varieties of suffering and sense enjoyment
Tendencies towards piety and impiety are considered to develop from these secondary roots

(c) Branches – Upper and lower planets

(d) Leaves – Vedic Hymns

(e) Twigs – Sense objects

(f) Tips of branches – Senses

(g) Fruits – Dharma, Artha, Kaama, Moksha

(h) Nourishment – The three modes of material nature

(i) The living entities involvement in this tree

Hops from one branch to another trying to taste the fruit
Can’t see how far the tree extends or where it ends
Although living entities are the eternal fragmental parts of Krishna, they are struggling with the senses (15.7)
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.2 Sakhah, the branches, as it were; tasya, of that Tree; prasrtah, extending; adhah, downwards, from the human beings to the immobile (trees etc.); ca, and; urdhvam, upwards, upto Brahma-beginning from the Creator of the Cusmos to Dharma (Death) [According to A.G. 'human beings' stands for the world of human beings, and 'Brahma ' for the 'world of Brahma' (Satva-loka). So Dharma may mean the 'world of Death' (pitr-loka).-Tr.], which, 'in accordance with their work and in conformity with their knowledge' (Ka. 2.2.7), are the results of knowledge and actions; are guna-pravrddhah, strengthened, made stout, by the alities sattva, rajas and tamas, which are their materials; and visaya-pravalah, have the sense-objects as their shoots. The sense-objects (sound etc.) sprout, as it were, like new leaves from the branches (bodies etc.) which are the results of actions. Thery the branches are said to have sense-objects as their shoots. The supreme Root, the material cause of the Tree of the World, has been stated earlier. And now, the latent impressions of attraction, repulsion, etc. born of the results of action are the subsidiary roots, as it were, which grow later on and become the cause of involvement in righteousness and and unrighteousness. And those mulani, roots; karma-anubandhini, which are followed by actions; anu-santatani, spread, enter; adhah, downwards, as compared with the world of gods; manusya-loke, into the world of human beings particularly-for it is well known that (only) here men have competence for rites and duties. They (these roots) are said to be karma-anubandhini since actions (karma) that are characterized as righteous and unrighteous follow as their product (anubandha), (i.e.) succeed the rise of those (attraction, repulsion, etc.).
Śrī Rāmānujācārya Classical
Translation
15.2 The 'secondary roots' of this tree having the main roots in the world of Brahman and its crest in men ramify below in the world of men. They bind them according to their Karma. The meaning is that the effects of acts causing bondag become roots in the world of men. For, the effect of actions done in the human state brings about the further condition of men, beasts etc., down below, and of divinities etc., up above.
Śrī Abhinavagupta Classical
Translation
15.1-2 Urdhva-mulam etc. Adhas ca etc. In other scriptural texts it is delcared 'All is the holy Fig-tree; that alone is to be meditated upon'. The present verse tells us this : What is intended by that declaration is only the religious meditation of the Brahman, the Bhagavat. Root : the one with a highly tranil nature. That is high (above) : Becasue it can be attained by him alone who has withdrawn himself from every other [lower] thing. The [Vedic] hymns are the leaves [of it] etc. : Just as the girth, height, the fruits and the taste etc. of a tree are indicated by its leaves, in the same fashion the idea of the Brahman-being is through the scriptures that are included in the 'Vedic hymns'. This is what is narrated here. With Strands : i.e., with the Sattva etc. Well developed : i.e., starting from gods down to the stationary ones. Of this tree, the roots, that are below, are the good and bad actions.
Swami Sivananda Classical
Translation
15.2 Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below, in the world of men, stretch forth the roots, originating action.
Commentary

15.2 अधः below? च and? ऊर्ध्वम् above? प्रसृताः spread? तस्य its? शाखाः branches? गुणप्रवृद्धाः nourished by the Gunas? विषयप्रवालाः senseobjects (are) its buds? अधः below? च and? मूलानि the roots? अनुसन्ततानि are stretched forth? कर्मानुबन्धीनि originating action? मनुष्यलोके in the world of men.Commentary The countless objects? large and small? which life needs are all products of the five elements through the activity of the alities. This tree of Samsara is nourished by the three alities of Nature. The senseobjects are its buds and the roots which grow downwards are the bonds of Karma for those who lead a life of passion and attachment in this world? who are under the sway of likes and dislikes. The sprouts of this marvellous tree are the charming objects of the senses with their characteristics of sound? touch? colour? taste and smell. The roots? the Karmic tendencies from the past lives? grow downwards to generate the bonds of Karma in the world of men. These roots strengthen the bondage by further actions.The primal root is ignorance from which arises the eightfold Nature -- the five elements? mind? intellect and egoism. From the stem of the tree spring four branches called Svedaja? Andaja?,Jarayuja and Udbhijja. Eightyfour lakhs (eight million and four hundred thousand) of species came into being.One branch shoots straight upwards. This is the branch of Dharma which yields the fruit of enjoyment in heaven. Another branch is the branch of dispassion which yields the fruit of Selfrealisation. The sun? the planets? the manes and the sages have also come out of this wonderful tree. Above them are the branches of the worlds of Indra and the gods. Still higher are those of the sages and the men of austerities and penance. Still higher is the Satyaloka where Hiranyagarbha dwells.From man down to the immovable objects below and from him up to the realm of the Creator above? whatever regions are attained in accordance with the nature of knowledge or action? they are the ramifying branches of the tree of Samsara. They are nurtured and fattened by the three Gunas which form their material base.The senseobjects such as sound? touch? colour? taste and smell represent the buds that sprout from the branches of the physical bodies which are the products of actions.The highest root of this wondeful tree is Brahman. The secondary roots are the latent impressions (Samskaras) of likes and dislikes? which spread in this world of men and impel them to perform virtuus and vicious actions and bind them fast to actions.Now listen to the way by which this tree can be cut off. Only he who thus cuts his bondage to this tree of Samsara can be happy even in this world. He has the highest wisdom because he stands as a spectator of this tree and knows it as it is? without being tied to it.

Swami Gambhīrānanda Classical
Translation
15.2 The branches of that (Tree), extending down-wards and upwards, are strengthened by the alities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world [According to A.G. and M.S. manusya-loke means a body distinguished by Brahminhood etc.].
Shri Purohit Swami Classical
Translation
15.2 Its branches shoot upwards and downwards, deriving their nourishment from the Qualities; its buds are the objects of sense; and its roots, which follow the Law causing man's regeneration and degeneration, pierce downwards into the soil.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 15.1 BG 14.5 BG 3.39 SB 11.22.10 SB 3.25.15 SB 5.14.2 CC Madhya 20.118 CC Madhya 19.151 CC Madhya 22.24 Kaṭha Upaniṣad 1.3.10Śvetāśvatara Upaniṣad 4.5
Related lectures
Personal Guidance
The tree's branches extend down and up, nourished by the modes; the twigs are sense-objects; the secondary roots bind man to fruitive activity.
Practical Applications
  • See your own attachments as branches of this universal tree.
  • Recognize sense-objects as twigs, not trunk.
  • Don't waste effort on twigs.
Reflection Questions
  • What twig of mine has stolen the attention belonging to the trunk?
  • How would I redirect?
Analogy

A vine in a damp jungle sends roots out of every joint — some climbing toward light, some plunging downward into rotting wood, drawing nourishment from whatever it touches. The three guṇas are the rain, the sense-objects the green tips probing outward, and karma the secondary aerial roots that lash the climber to the trunks of countless future bodies. Each new desire drops another rootlet into the human world.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.3-4

↗
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूल- मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥ तत: पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूय: । तमेव चाद्यं पुरुषं प्रपद्ये यत: प्रवृत्ति: प्रसृता पुराणी ॥ ४ ॥
na rūpam asyeha tathopalabhyate
[na roopam asyeha tathopalabhyate]
nānto na cādir na ca sampratiṣṭhā
[naanto na chaadir na cha sampratishthaa]
aśvattham enaṁ su-virūḍha-mūlam
[ashvattham enam su-viroodha-moolam]
asaṅga-śastreṇa dṛḍhena chittvā
[asanga-shastrena dridhena chittvaa]
tataḥ padaṁ tat parimārgitavyaṁ
[tatah padam tat parimaargitavyam]
yasmin gatā na nivartanti bhūyaḥ
[yasmin gataa na nivartanti bhooyah]
tam eva cādyaṁ puruṣaṁ prapadye
[tam eva chaadyam purusham prapadye]
yataḥ pravṛttiḥ prasṛtā purāṇī
[yatah pravrittih prasritaa puraanee]
Word-for-word
na — not rūpam — the form asya — of this tree iha — in this world tathā — also upalabhyate — can be perceived na — never antaḥ — end na — never ca — also ādiḥ — beginning na — never ca — also sampratiṣṭhā — the foundation aśvattham — banyan tree enam — this su - virūḍha — strongly mūlam — rooted asaṅga - śastreṇa — by the weapon of detachment dṛḍhena — strong chittvā — cutting tataḥ — thereafter padam — situation tat — that parimārgitavyam — has to be searched out yasmin — where gatāḥ — going na — never nivartanti — they come back bhūyaḥ — again tam — to Him eva — certainly ca — also ādyam — original puruṣam — the Personality of Godhead prapadye — surrender yataḥ — from whom pravṛttiḥ — the beginning prasṛtā — extended purāṇi — very old .
Blended reading (Sanskrit + English inline)
na rūpam asyeha tathopalabhyate
na
not
rūpam
the form
asya
of this tree
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī
iha
in this world
tathā
also
upalabhyate
can be perceived
na
never
antaḥ
end
na
never
ca
also
ādiḥ
beginning
na
never
ca
also
sampratiṣṭhā
the foundation
aśvattham
banyan tree
enam
this
su - virūḍha
strongly
mūlam
rooted
asaṅga - śastreṇa
by the weapon of detachment
dṛḍhena
strong
chittvā
cutting
tataḥ
thereafter
padam
situation
tat
that
parimārgitavyam
has to be searched out
yasmin
where
gatāḥ
going
na
never
nivartanti
they come back
bhūyaḥ
again
tam
to Him
eva
certainly
ca
also
ādyam
original
puruṣam
the Personality of Godhead
prapadye
surrender
yataḥ
from whom
pravṛttiḥ
the beginning
prasṛtā
extended
purāṇi
very old .
Important Words
  • asaṅga - śastreṇa — by the weapon of detachment
    Śastra — a weapon, an axe. Not a mood, not a philosophy: a tool you take up and swing. The verse makes detachment instrumental, not emotional. You do not 'feel detached' to cut the tree; you cut, and detachment is what the act is called.
  • dṛḍhena — strong
    The weapon must be firm. Half-hearted asaṅga bounces off a tree whose roots have grown for lifetimes. Kṛṣṇa specifies the grip before the swing — a soft renunciation, again and again retracted, will never reach the heartwood.
  • padam — situation, abode
    Pada — a 'step' or 'standing-place,' here the destination. The seeker is told both to cut something and to *go somewhere* — felling is negative, padam is positive. Renunciation without a destination is only homelessness.
  • prapadye — I surrender
    Pra + pad — to fall forward, to step into. The first-person form is striking: Kṛṣṇa puts the seeker's own words into the verse. This is the seed-mantra of śaraṇāgati and the doctrinal anchor of the Gauḍīya tradition's whole concept of surrender.
  • ādyam — original
    Ādi — the first, the source. The Person at whose feet one falls is not one option among many divinities but the original one, from whom all subsequent extension (pravṛttiḥ prasṛtā purāṇī) has flowed.
  • puruṣam — the Personality of Godhead
    Not Brahman as principle, but Puruṣa as person. The chapter, building toward Puruṣottama (15.18), already insists here: the goal of detachment-and-surrender is a *someone*, not a state.
The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
From inside saṁsāra the tree cannot be measured — no top, no bottom, no footing visible. The remedy is surgical: a single decisive cut with the axe of asaṅga, detachment. Only then can one seek 'that place from which there is no return,' surrendering to the ādya-puruṣa from whom the whole ancient process flows.
Further notes (विवरण · Vivaraṇa)
The pair functions as one teaching: diagnosis (3) and prescription (4). Asaṅga-śastra recalls Yājñavalkya's vairāgya; the gerundive parimārgitavyam stresses obligation, not option. Note the speaker-shift to first-person 'prapadye' in 4d: the verse models the very surrender it recommends — a mantra the sādhaka is to utter. Pravṛtti and nivṛtti, the two great paths of Vedānta, are subtly evoked: cut pravṛtti, follow nivṛtti, then re-anchor in the Source of pravṛtti itself.
Prose order (अन्वय · Anvaya)
अस्य (अश्वत्थस्य) रूपम् इह तथा न उपलभ्यते, (अस्य) न अन्तः न आदिः न च सम्प्रतिष्ठा (उपलभ्यते) । एनं सु-विरूढ-मूलम् अश्वत्थं दृढेन असङ्ग-शस्त्रेण छित्त्वा, ततः तत् पदं परिमार्गितव्यं यस्मिन् गताः भूयः न निवर्तन्ति, (साधकः ब्रूयात्) — 'यतः पुराणी प्रवृत्तिः प्रसृता तम् एव आद्यं पुरुषं च प्रपद्ये' ।
asya (aśvatthasya) rūpam iha tathā na upalabhyate, (asya) na antaḥ na ādiḥ na ca sampratiṣṭhā (upalabhyate) | enaṃ su-virūḍha-mūlam aśvatthaṃ dṛḍhena asaṅga-śastreṇa chittvā, tataḥ tat padaṃ parimārgitavyaṃ yasmin gatāḥ bhūyaḥ na nivartanti, (sādhakaḥ brūyāt) — 'yataḥ purāṇī pravṛttiḥ prasṛtā tam eva ādyaṃ puruṣaṃ ca prapadye' |
Its true form is not perceived here in that way; no end, beginning, or foundation of it is grasped. Having cut down this firmly-rooted aśvattha with the unyielding weapon of non-attachment, one must then seek out that abode going to which one does not return again, (saying:) 'I take refuge in that primeval Person from whom the ancient cosmic activity has streamed forth.'
Word split (पदच्छेद · Padaccheda)
न रूपम् अस्य इह तथा उपलभ्यते न अन्तः न च आदिः न च सम्प्रतिष्ठा । अश्वत्थम् एनं सु-विरूढ-मूलम् असङ्ग-शस्त्रेण दृढेन छित्त्वा ॥ ततः पदं तत् परिमार्गितव्यं यस्मिन् गताः न निवर्तन्ति भूयः । तम् एव च आद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥
na rūpam asya iha tathā upalabhyate na antaḥ na ca ādiḥ na ca sampratiṣṭhā | aśvattham enaṃ su-virūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā || tataḥ padaṃ tat parimārgitavyaṃ yasmin gatāḥ na nivartanti bhūyaḥ | tam eva ca ādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
रूपम् rūpam रूप (n.) nom.sg. (nominative singular) form, real shape
अस्य asya इदम् dem. (demonstrative)pron. (pronoun) gen.sg. (genitive singular)m./n. of this (tree)
इह iha ind. (indeclinable) here, in this world
तथा tathā ind. (indeclinable) thus, in that (described) way
उपलभ्यते upalabhyate उप + √लभ् pass. (passive) pres. (present) 3sg. is perceived / grasped
अन्तः antaḥ अन्त (m.) nom.sg. (nominative singular) end
आदिः ādiḥ आदि (m.) nom.sg. (nominative singular) beginning
सम्प्रतिष्ठा sampratiṣṭhā सम्प्रतिष्ठा (f.) nom.sg. (nominative singular) foundation, resting-place
एनम् enam एनद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)m. (enclitic 'this') this (very tree)
सु-विरूढ-मूलम् su-virūḍha-mūlam सु (ind. (indeclinable)) + वि + √रुह् p.p.p. (past passive participle) + मूल (n.) acc.sg. (accusative singular)m., bahuvrīhi cpd. (compound) whose root is very firmly grown
असङ्ग-शस्त्रेण asaṅga-śastreṇa अ-सङ्ग (m.) + शस्त्र (n.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound) with the weapon of non-attachment
दृढेन dṛḍhena दृढ adj. ins.sg. (instrumental singular)n. firm, unyielding
छित्त्वा chittvā √छिद् abs. (absolutive) having cut down
ततः tataḥ ind. (indeclinable) thereafter
पदम् padam पद (n.) acc.sg. (accusative singular) abode, station
परिमार्गितव्यम् parimārgitavyam परि + √मार्ग् gerundive (kṛtya) acc.sg. (accusative singular)n. is to be sought out
यस्मिन् yasmin यद् rel.pron. (pronoun) loc.sg. (locative singular)n. in which
गताः gatāḥ √गम् p.p.p. (past passive participle) nom.pl. (nominative plural)m. those who have gone
निवर्तन्ति nivartanti नि + √वृत् pres. (present) 3pl.par. (parasmaipada / active voice) return
भूयः bhūyaḥ ind. (indeclinable), compar. (comparative) again
आद्यम् ādyam आद्य adj. acc.sg. (accusative singular)m. primeval, first
पुरुषम् puruṣam पुरुष (m.) acc.sg. (accusative singular) Person
प्रपद्ये prapadye प्र + √पद् pres. (present) 1sg.ātm. (ātmanepada / middle voice) I take refuge in
यतः yataḥ ind. (indeclinable), abl. of relative from whom
प्रवृत्तिः pravṛttiḥ प्र + √वृत् kṛt-suffix -क्तिन् (f.) nom.sg. (nominative singular) cosmic activity, going-forth
प्रसृता prasṛtā प्र + √सृ p.p.p. (past passive participle) nom.sg. (nominative singular)f. has streamed forth
पुराणी purāṇī पुराण adj. nom.sg. (nominative singular)f. ancient, primeval
Purport

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. When entangled with the material expansions of the tree, one cannot see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. “I am the son of my father, my father is the son of such-and-such a person, etc.” By searching in this way, one comes to Brahmā, who is generated by the Garbhodaka-śāyī Viṣṇu. Finally, in this way, when one reaches the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree. The word asaṅga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence having gone one never returns to this false reflected tree is given here. The Supreme Personality of Godhead, Kṛṣṇa, is the original root from whom everything has emanated. To gain the favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of the extension of the material world. This has already been explained by the Lord Himself. Ahaṁ sarvasya prabhavaḥ: “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 Kṛṣṇa. As soon as one surrenders unto Kṛṣṇa, one becomes detached automatically from this material extension.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Commentary

If one is within the complex of this banyan tree, which is so vast and complicated, one cannot actually understand what the totality of this tree looks like. One has to stop being attached from going from branch to branch and to enjoy the fruits of this tree according to the modes of material nature. That detachment is necessary. What is the complete process of this yoga of going to the spiritual world, not even stopping in the Brahman, but actually surrender to Krsna in the spiritual world? ‑ this process is described in next text.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.3 But, asya, its-of this Tree of the World which has been described; rupam, form, as it has been presented; na, is not at all; upalabhyate, perceived; iha, here; tatha, in that way. For, being like a dream, water in a mirage, jugglery, an imaginary city seen in the sky, it is by nature destroyed no sooner than it is seen. Therefore, na, there exists neither; its antah, end, limit, termination; so also, neither; its beginning. It is not comprehended by anyone that it comes into existence beginning from any definite point. Its sampratistha, continuance, the middle state, too, is not perceived by anyone. Chittva, after felling, uprooting, together with its seeds; enam, this, above described; asvattham, Peepul, the Tree of the World; suvirudha-mulam, whose roots (mula) are well (su) developed (virudham); drdhena, with the strong-hardened by a resolute mind directed towards the supreme Self, and sharpened on the stone of repeated practice of discrimination; asanga-sastrena, sword of detachment-detachment means turn ing away from the desire for progeny, wealth and the worlds; with that sword of detachment-.
Śrī Rāmānujācārya Classical
Translation
15.3 - 15.4 The form of this tree, having its origin above, i.e., in the four-faced Brahma and branches below in the sense that man forms the crest through continual lineage therefrom, and also having its branches extended above and below by actions done in the human state and forming secondary roots - that form of the tree is not understood by people immersed in Samsara. Only this much is perceived: 'I am a man, the son of Devadatta, the father of Yajnadatta; I have property appropriate to these conditions'. Likewise, it is not understood that its destruction can be brought about by detachment from enjoyments which are based on Gunas. Similarly it is not perceived that attachment to the Gunas alone is the beginning of this (tree). Again, it is not perceived that the basis of this tree is founded on ignorance which is the misconception of self as non-self. Ignorance alone is the basis of this tree, since in it alone the tree is fixed. This Asvattha, described above, firm-rooted, i.e., the roots of which are firm and manifold, is to be cut off by the strong axe of detachment, namely, detachment from the sense objects composed of the three Gunas. This can be forged through perfect knowledge. As one gains detachment from sense-objects, one should seek and find out the goal from which nobody ever returns. How does this attachment to sense-objects, which consists of the Gunas and erroneous knowledge forming its cause, cease to exist? Sri Krsna now answers: One should seek 'refuge (Prapadyet) in the Primal Person' alone in order to overcome this ignorance. One should seek refuge (Prapadyeta) in Him who is primal, namely, the beginning of all entities, as stated in the following text: 'With Me as the Lord, the Prakrti gives birth to all that which moves, and that which does not move' (9.10), 'I am the origin of all; from Me proceed everything' (10.8), and 'There is nothing higher than Me, O Arjuna' (7.7). From Me, the creator of everything, has streamed forth this ancient activity, continuing from time immermorial, of attachment to sense-objects consisting of Gunas. This has been declared already by Me: 'For this divine Maya of Mine consisting of the Gunas is hard to break through. But those who take refuge in me alone shall pass beyond this Maya' (7.14). Or a variant of this stanza is 'prapadya iyatah pravrttih' (in place of 'prapadyet yatah pravrittih'). This gives the sense that this discipline of taking refuge in the Supreme Person for dispelling of ignorance has continued from a distant past. The tendencies of ancient persons seeking liberation are also ancient. The purport is this: The ancient liberation-seekers, taking refuge in Me alone, were released from bondage. [This can be taken to mean that Prapatti or taking refuge in the Lord had originated in the Bhakti tradition of the Sri-Vaisnavites from ancient sages i.e., from the Alvars who preceded Ramanuja by several centuries. It is not a creation of Ramanuja].
Śrī Abhinavagupta Classical
Translation
15.3 See Comment under 15.5
Swami Sivananda Classical
Translation
15.3 Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place: having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment.
Commentary

15.3 न not? रूपम् form? अस्य its? इह here? तथा as such? उपलभ्यते is perceived? न not? अन्तः (its) end? न not? च and? आदिः (its) origin? न not? च and? संप्रतिष्ठा foundation or resting place? अश्वत्थम् Asvattha? एनम् this? सुविरूढमूलम् firmrooted? असङ्गशस्त्रेण with the axe of nonattachment? दृढेन strong? छित्त्वा having cut asunder.Commentary The idea is continued in the next verse.So long as one is under the sway of ignorance? he cannot understand the form of this tree? its end? origin and foundation (middle). O Arjuna Thou mayest perhaps consider that such a huge tree cannot be uprooted by any means whatever. It is not so. However firmly rooted it may be? it can be cut by the powerful axe of nnattachment or dispassion within the twinkling of an eye.After cutting this tree you will have to look within? meditate on the Self and behold the Supreme.Tatha As such As described above. Is it necessary to pull down castles in the air or to break the horns of a hare or to pluck a flower growing in the sky or to get butter from the milk of a tortoise or oil from stone Similarly? O Arjuna? there is no reality in this tree. Therefore why should you entertain any fear as to whether it may be uprooted or not Its form as such is not perceived by anybody here it is like a dream or a mirage or an imaginary city in the sky formed by the clouds or caused by a juggler. It appears and disappears. This tree has DrishtaNashtaSvarupa like the mirage. That object which is destroyed when one beholds it is DrishtaNashta. Nobody has perceived the end? the origin or the foundation of this illusory tree. No one can say that it has arisen from such and such a place or point.Samsara or the peepul tree is inveterately deeprooted. You will have to struggle hard to uproot it with its seed or the selfreproducing deep root.Asanga Dispassion? freedom from attachment to children? wealth and the world.Dridhena Strong. You will have to cut the tree with a strong axe which is sharpened again and again on the whetstone of the practice of discrimination. Further your mind should be turned towards the Supreme Being with the strong determination that you can attain eternal bliss only in Him and that He is the ony Reality.The desire for sensual pleasure is Sanga. Its opposite (dispassion) is Asanga. Renunciation of the three kinds of Eshanas (desires)? viz.? children? wealth and the world (PutraVittaLokeshana) is Asanga. Just as the axe cuts the tree? so also dispassion cuts this tree of Samsara. Hence dispassion is termed an axe. Cutting the tree of Samsara is annihilation of egoism? ignorance? latent tendencies? and renunciation of the fruits of all actions? through the practice of dispassion? control of the mind and the senses? etc. (Cf.VII.14)

Swami Gambhīrānanda Classical
Translation
15.3 Its form is not perceived here in that way; nor its end, nor beginning, nor continuance, After felling this Peepul whose roots are well developed, with the strong sword of detachment-;
Shri Purohit Swami Classical
Translation
15.3 In this world its true form is not known, neither its origin nor its end, and its strength is not understood., until the tree with its roots striking deep into the earth is hewn down by the sharp axe of non-attachment.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 15.5 BG 15.6 BG 8.21 SB 3.25.20 SB 11.12.1 SB 5.5.5 CC Madhya 19.151 CC Madhya 22.94 CC Madhya 24.200 Kaṭha Upaniṣad 2.3.1BRS 1.2.255
Related lectures
Personal Guidance
Analogy

A vast banyan grows over a temple courtyard for centuries, swallowing walls, sending down aerial roots until no one can tell where the tree begins or ends. You cannot map it; you can only fell it. Kṛṣṇa hands the seeker a single, sharp axe — asaṅga, detachment — and tells him to swing while looking past the tree at the open sky beyond, where the original Person waits to be reached by surrender alone.

Stories
Bharata Mahārāja and the deer

The great king Bharata renounced empire and family to meditate in the forest — yet a single attachment, his pity for an orphaned fawn, took root and grew. He thought of the deer at the moment of death and was reborn as a deer himself, his austerities producing only a fragrant memory.

In his next human birth as Jaḍa Bharata, he refused to let any tendril of saṅga take hold again — silent, motionless, indifferent, accepting beatings rather than reattaching. Only when the tree of attachment was severed at every secondary root did he attain the place of no return.

The Bhāgavatam tells this story precisely as a commentary on cutting the aśvattha: one missed tendril is enough to regrow the whole tree.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.5

↗
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामा: । द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै- र्गच्छन्त्यमूढा: पदमव्ययं तत् ॥ ५ ॥
nirmāna-mohā jita-saṅga-doṣā
[nirmaana-mohaa jita-sanga-doshaa]
adhyātma-nityā vinivṛtta-kāmāḥ
[adhyaatma-nityaa vinivritta-kaamaah]
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
[dvandvair vimuktaah sukha-duhkha-samjnair]
gacchanty amūḍhāḥ padam avyayaṁ tat
[gachchanty amoodhaah padam avyayam tat]
Word-for-word
niḥ — without māna — false prestige mohāḥ — and illusion jita — having conquered saṅga — of association doṣāḥ — the faults adhyātma — in spiritual knowledge nityāḥ — in eternity vinivṛtta — disassociated kāmāḥ — from lust dvandvaiḥ — from the dualities vimuktāḥ — liberated sukha - duḥkha — happiness and distress saṁjñaiḥ — named gacchanti — attain amūḍhāḥ — unbewildered padam — situation avyayam — eternal tat — that .
Blended reading (Sanskrit + English inline)
nirmāna-mohā jita-saṅga-doṣā
niḥ
without
māna
false prestige
mohāḥ
and illusion
jita
having conquered
saṅga
of association
doṣāḥ
the faults
adhyātma-nityā vinivṛtta-kāmāḥ
adhyātma
in spiritual knowledge
nityāḥ
in eternity
vinivṛtta
disassociated
kāmāḥ
from lust
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
dvandvaiḥ
from the dualities
vimuktāḥ
liberated
sukha - duḥkha
happiness and distress
saṁjñaiḥ
named
gacchanty amūḍhāḥ padam avyayaṁ tat
gacchanti
attain
amūḍhāḥ
unbewildered
padam
situation
avyayam
eternal
tat
that .
Important Words
  • māna — false prestige
    The first thing the verse names — and the first thing renunciants underestimate. A sannyāsī can shed wealth and family and still bear the heavier load of being known as a sannyāsī. Māna outlives almost every other attachment.
  • saṅga — association
    The hinge word of the chapter's earlier verses returns here. Not all saṅga, but saṅga-doṣāḥ — the *fault* of company — must be conquered. The seeker is not asked to become inhuman, only to be done with the wrong companions.
  • kāmāḥ — from lust
    Vinivṛtta-kāmāḥ — 'with lusts turned all the way back.' Not suppressed, not redirected: turned around so completely they no longer face outward. The grammar describes a 180-degree rotation of the desiring faculty.
  • dvandvaiḥ — from the dualities
    The pairs — heat and cold, praise and blame, gain and loss. The seeker is liberated *from* them (vimuktāḥ), not equalized within them. The duality itself loses its grip on his nervous system.
  • amūḍhāḥ — unbewildered
    A-mūḍha — not stupefied. The list's climax: even after the four prior conditions are met, the soul must still see clearly. Many renunciants achieve detachment and then sit confused; this verse forbids that outcome.
  • padam — situation
    Padam avyayam — 'the imperishable abode.' The same word reappears from 15.3-4. Kṛṣṇa is now naming the destination he earlier asked Arjuna to search for, and listing exactly who walks in.
Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
A portrait of the qualified seeker. Five compounds list five disqualifying diseases overcome — pride, delusion, attachment, desire, the see-saw of pleasure and pain. Only the amūḍha, the unbewildered one, walks past these thresholds to the avyaya-pada.
Further notes (विवरण · Vivaraṇa)
Five bahuvrīhi compounds form a graded checklist matching earlier chapters: nirmāna-moha picks up 13.7-11's jñāna-list, jita-saṅga answers 2.62's saṅgāt-saṁjāyate-kāmaḥ, vinivṛtta-kāma echoes 2.55's prajahāti-kāmān, dvandva-vimukta returns to 5.3's vimukta-dvandva. The verse thus consolidates the chapter's prerequisites for entering the puruṣottama-dhāma described next in 15.6.
Prose order (अन्वय · Anvaya)
निर्-मान-मोहाः, जित-सङ्ग-दोषाः, अध्यात्म-नित्याः, विनिवृत्त-कामाः, सुख-दुःख-संज्ञैः द्वन्द्वैः विमुक्ताः, अमूढाः (जनाः) तत् अव्ययं पदं गच्छन्ति ।
nir-māna-mohāḥ, jita-saṅga-doṣāḥ, adhyātma-nityāḥ, vinivṛtta-kāmāḥ, sukha-duḥkha-saṃjñaiḥ dvandvaiḥ vimuktāḥ, amūḍhāḥ (janāḥ) tat avyayaṃ padaṃ gacchanti |
Those free from pride and delusion, who have conquered the fault of attachment, who are constantly fixed in the Self, whose desires have ceased, and who are liberated from the dualities known as pleasure and pain — those undeluded ones reach that imperishable abode.
Word split (पदच्छेद · Padaccheda)
निर्-मान-मोहाः जित-सङ्ग-दोषाः अध्यात्म-नित्याः विनिवृत्त-कामाः । द्वन्द्वैः विमुक्ताः सुख-दुःख-संज्ञैः गच्छन्ति अमूढाः पदम् अव्ययं तत् ॥
nir-māna-mohāḥ jita-saṅga-doṣāḥ adhyātma-nityāḥ vinivṛtta-kāmāḥ | dvandvaiḥ vimuktāḥ sukha-duḥkha-saṃjñaiḥ gacchanti amūḍhāḥ padam avyayaṃ tat ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
निर्-मान-मोहाः nir-māna-mohāḥ निस् (ind. (indeclinable)) + मान (m.) + मोह (m.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) free from pride and delusion
जित-सङ्ग-दोषाः jita-saṅga-doṣāḥ जित (p.p.p. (past passive participle)) + सङ्ग (m.) + दोष (m.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) in whom the fault of attachment is conquered
अध्यात्म-नित्याः adhyātma-nityāḥ अध्यात्म (n.) + नित्य adj. nom.pl. (nominative plural)m., tatpuruṣa cpd. (compound) ever devoted to the Self / spiritual reality
विनिवृत्त-कामाः vinivṛtta-kāmāḥ वि + नि + √वृत् p.p.p. (past passive participle) + काम (m.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) whose desires have utterly ceased
द्वन्द्वैः dvandvaiḥ द्वन्द्व (n.) ins.pl. (instrumental plural) from the pairs (of opposites)
विमुक्ताः vimuktāḥ वि + √मुच् p.p.p. (past passive participle) nom.pl. (nominative plural)m. liberated
सुख-दुःख-संज्ञैः sukha-duḥkha-saṃjñaiḥ सुख (n.) + दुःख (n.) + संज्ञा (f.) ins.pl. (instrumental plural)n., bahuvrīhi cpd. (compound) known/named as pleasure and pain
गच्छन्ति gacchanti √गम् pres. (present) 3pl.par. (parasmaipada / active voice) they go, reach
अमूढाः amūḍhāḥ अ-मूढ (p.p.p. (past passive participle) with neg.) nom.pl. (nominative plural)m. undeluded
पदम् padam पद (n.) acc.sg. (accusative singular) abode
अव्ययम् avyayam अ-व्यय adj. acc.sg. (accusative singular)n. imperishable
तत् tat तद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)n. that
Purport

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

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
5. Those who are free from the delusion of pride, who are devoid of attachment, who are absorbed in reflecting on Paramātmā, who have renounced material desire, who are free of dualities of happiness and distress, and who are without bewilderment, attain that indestructible goal.
Commentary

Performing bhakti, what qualities do the people attain, so they can attain that goal? This verse explains. Adhyātma-nitya means “those who make a rule of constantly considering about adhyātma; those who are absorbed in reflecting on Paramātmā.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
5. Those who are free from the delusion of pride, devoid of attachment, who are absorbed in reflecting on paramātmā, who have renounced material desire, who are free of dualities of happiness and distress, and who are without bewilderment, attain that indestructible goal.
Commentary

What type of people attain the goal, having surrendered to the Lord? They should be without pride (nirmāna) which is generated from respectful treatment. They should be free of absorption in what is false (nirmoha). They should be free of affection for wife and others (jita saṅga doṣā). They should daily consider the nature of their own ātmā and paramātmā (adhyātma nityā). (They should be free of material desires.) They should be tolerant of or free of disturbance (vimuktāḥ) from opposites such as heat and cold which are the cause of the dualities of happiness and distress. They should be knowledgeable of the process of surrender (amūḍhāḥ).

Bhūrijana Dāsa Gauḍīya
Commentary

There is the material world, the banyan tree ‑ we have to get out. This is almost an introduction of this Chapter and a continuation from the previous chapters. Now Krsna explains further, the goal of this Yoga, because the living entity is eternal, although he is on this temporary tree, and he should be...

PURUSOTTAMA‑YOGA (6‑20)

[B. TRANSMIGRATIONS (15. 6‑11) 1. The goal is to return to the spiritual world, and those who achieve it, never return to this material world. (6) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

The surrendering process is explained here

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.5 Amudhah, the wise ones, who are devoid of delusion; who are nirmana-mohah, free from (nir) pride (mana) and non-discrimination (moha); jita-sanga-dosah, who have conered (jita) the evil (dosa) of association (sanga)-association itself being the evil; those who have conered that; adhyatma-nityah, who are ever devoted to spirituality, ever engaged in reflecting on the nature of the supreme Self; engrossed in that; [Engrossed in hearing, reflecting and meditating on the Self.] vinivrtta-kamah, who are completely (vi) free from (nivrtta) desires (kamah), whose desires have completely gone away without trace (ni), the men of self-control, the monks; vimuktah, who are free from, have got rid of; dvandvaih, the dualities-likes, dislikes, etc.; sukha-duhkha-sanjnaih, called happiness and sorrow; gacchanti, reach; tat, that; avyayam, undecaying; padam, State, as has been described above. The very State is being elaborated again:
Śrī Rāmānujācārya Classical
Translation
15.5 Thus, when they have taken refute in Me, become free from 'perverse notions conerning the self', namely, become free from the delusion in the form of misconceiving the non-self (body) as the self; 'victorious over the evil of attachment', namely, victorious over the evil known as attachment to sense-objects consisting of the Gunas; 'ever devoted to self', namely completely absorbed in the knowledge of the self which is called Adhyatma or knowledge about the self; when they have 'turned away from desires' other than this self-knowledge; when they are liberated from 'dualities called pleasure and pain' - such 'undeluded souls', namely, those who are able to discern the natures of self and non-self, attain to that 'imperishable status'. They attain the self as It is, in the form of infinite knowledge. Conseently for those who seek refuge in Me, all actions become easy of performance till perfection is attained by My grace.
Śrī Abhinavagupta Classical
Translation
15.3-5 Na rupam., upto avyayam tat. Cutting this [tree] etc. Here the action [of cutting] mentioned with regard to the alified one [viz৷৷ the tree] appropriates for itself, the place (or word) of alification [viz. the root below], just as in the case of the injunction : 'Let the man-with-stick recite the Praisa hymns. By this way [we get the meaning] : 'Let him cut off the roots tha are grown below. That Abode : The absolutely Tranil One. The changeless Abode is nothing but That.
Swami Sivananda Classical
Translation
15.5 Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.
Commentary

15.5 निर्मानमोहाः free from pride and delusion? जितसङ्गदोषाः victorious over the evil of attachment? अध्यात्मनित्याः dwelling constantly in the Self? विनिवृत्तकामाः (their) desires having completely turned away? द्वन्द्वैः from the pairs of opposites? विमुक्ताः freed? सुखदुःखसंज्ञैः known as pleasure and pain? गच्छन्ति reach? अमूढाः the undeluded? पदम् goal? अव्ययम् eternal? तत् That.Commentary Wherever there is pride there is stiff egoism. Absence of discrimination between the Real and the unreal is Moha. Perversion is Moha. Infatuation is Moha. Those who are free from likes and dislikes even when they attain pleasant or unpleasant objects have triumphed over the,evil of attachment. Kartritva Abhimana or the idea I am the doer is Sanga. Likes and dislikes are the Doshas or the evils. Heat and cold? pleasure and pain? honour and dishonour? censure and praise? etc.? are the pairs of opposites. Only those who have destroyed ignorance and who have attained the knowledge of the Self reach the eternal goal.Adhyatmanityah Ever engaged in the contemplation of the nature of Brahman or the Supreme Being.Vinivrittakamah All the desires vanish in toto without leaving any trace or taint behind. They who have reached this stage become Yatis or Sannyasins. In the fire of wisdom all desires are burnt. As the birds fly away from a tree which has caught fire? so do desires go away from him.Tat That (the goal) described above.

Swami Gambhīrānanda Classical
Translation
15.5 The wise ones who are free from pride and non-discrimination, who have conered the evil of association, [Hatred and love arising from association with foes and friends.] who are ever devoted to spirituality, completely free from desires, free from the dualities called happiness and sorrow, reach that undecaying State.
Shri Purohit Swami Classical
Translation
15.5 The wise attain Eternity when, freed from pride and delusion, they have conquered their love for the things of sense; when, renouncing desire and fixing their gaze on the Self, they have ceased to be tossed to and fro by the opposing sensations, like pleasure and pain.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.71 BG 12.13 BG 13.8 SB 11.19.33 SB 3.25.21 SB 7.11.8 CC Madhya 22.78 CC Madhya 19.149 CC Antya 20.21 Īśa Upaniṣad 1 BRS 1.2.255
Related lectures
Personal Guidance
Free from pride and illusion, conquered the evil of association, established in eternal Self, free from desire, equal in dualities — such persons attain the eternal abode.
Practical Applications
  • Audit five conditions: no false prestige, no illusion, conquered bad association, no lust, equal in dualities.
  • Address the weakest condition.
  • Treat the list as cumulative, not optional.
Reflection Questions
  • Which condition is weakest in me?
  • What single discipline addresses it?
Analogy

A weary traveler, finally arrived at the gates of an eternal city, is asked to set down what he carries before entering. He empties his pockets — pride, illusion, the friends who pulled him aside, the cravings he could not name, the chronic ledger of pleasure and pain. Each thing put down is a clasp loosened. The gate opens only to those whose hands are empty enough to fold them.

Stories
Dhruva at the moment of departure

When the Lord's airplane came to take Dhruva to Vaikuṇṭha, his old fixations had no further grip. The boy who once climbed onto his stepmother's lap and was pushed off, who once wanted a kingdom greater than his father's, stood by the chariot of Viṣṇu purified of every one of those demands.

He placed his foot on his deceased mother's body in remembrance, then stepped into the airplane that goes to the place of no return — māna, moha, saṅga, kāma all set down at the threshold.

The Bhāgavatam's report of his ascent is a direct illustration of this verse: the eternal abode is entered, in literal procession, by one in whom the conditions Kṛṣṇa lists here had been met.

📝 My note

Source: vedabase.io

Section 2 (15.6–15.11)
TRANSMIGRATION
Section overview
Goal should be to leave material world and return to spiritual world
All living entities are eternally part and parcel of Krishna, yet they struggle from body to body in search of pleasure
Transcendentalists can see this clearly, but the blind materialists cannot see this

Bhagavad-gītā 15.6

↗
न तद्भ‍ासयते सूर्यो न शशाङ्को न पावक: । यद्ग‍त्वा न निवर्तन्ते तद्धाम परमं मम ॥ ६ ॥
na tad bhāsayate sūryo
[na tad bhaasayate sooryo]
na śaśāṅko na pāvakaḥ
[na shashaanko na paavakah]
yad gatvā na nivartante
[yad gatvaa na nivartante]
tad dhāma paramaṁ mama
[tad dhaama paramam mama]
Word-for-word
na — not tat — that bhāsayate — illuminates sūryaḥ — the sun na — nor śaśāṅkaḥ — the moon na — nor pāvakaḥ — fire, electricity yat — where gatvā — going na — never nivartante — they come back tat dhāma — that abode paramam — supreme mama — My .
Blended reading (Sanskrit + English inline)
na tad bhāsayate sūryo
na
not
tat
that
bhāsayate
illuminates
sūryaḥ
the sun
na śaśāṅko na pāvakaḥ
na
nor
śaśāṅkaḥ
the moon
na
nor
pāvakaḥ
fire, electricity
yad gatvā na nivartante
yat
where
gatvā
going
na
never
nivartante
they come back
tad dhāma paramaṁ mama
tat dhāma
that abode
paramam
supreme
mama
My .
Important Words
  • bhāsayate — illuminates
    Causative — 'causes to shine.' The verb is what every luminary in this world does to something else; here it is what nothing does to the dhāma. The supreme abode is bhāsa itself, not the lit object of bhāsa.
  • sūryaḥ — the sun
    The greatest light source in this universe is named first — and dismissed. If even sūrya cannot illumine that place, every smaller fire one has worshipped as 'light' is exposed as derivative.
  • pāvakaḥ — fire, electricity
    Pāvaka — 'the purifier,' a Vedic name for Agni. The traditional triad of celestial lights — sun, moon, fire — is exhausted, and still the dhāma is unlit by anything material. The verse closes off the entire inventory of physical luminosity.
  • tat dhāma — that abode
    Dhāman — not just 'place' but 'effulgence, splendor, settled abode.' The same word that names Kṛṣṇa's personal realm also names the radiance that defines it. In the spiritual world, locus and light are not distinguishable.
  • paramam — supreme
    Adjective sealing the noun: there are dhāmas and there is *the* dhāma. The previous verses' 'eternal padam' is now identified with Kṛṣṇa's own residence — His mama-dhāma, not a generic featureless brahman.
  • mama — My
    One syllable of intimate possession. The supreme abode belongs to a *someone* who calls it His. The impersonalist read of the verse cannot survive that pronoun.
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa locates the 'place of no return' as His own self-luminous dhāma. The three light-sources of saṁsāra — sun, moon, fire — are useless there because the abode shines by itself. To reach it is to step beyond the entire optics of the cosmos.
Further notes (विवरण · Vivaraṇa)
A near-quotation of Kaṭha 2.2.15 and Śvetāśvatara 6.14 (na tatra sūryo bhāti…), reworked with Kṛṣṇa's first-person 'mama paramaṁ dhāma.' The verse converts the upaniṣadic neuter Brahman-loka into a personal dhāma — preparing 15.7's announcement that the jīvas there are His very aṁśas. The sun/moon/fire triad also enumerates Vedic light-deities (Sūrya, Soma, Agni): the dhāma transcends ritual sources of illumination.
Prose order (अन्वय · Anvaya)
तत् (परमं धाम) सूर्यः न भासयते, न शशाङ्कः (भासयते), न पावकः (भासयते) । यत् गत्वा (जनाः) न निवर्तन्ते, तत् मम परमं धाम (अस्ति) ।
tat (paramaṃ dhāma) sūryaḥ na bhāsayate, na śaśāṅkaḥ (bhāsayate), na pāvakaḥ (bhāsayate) | yat gatvā (janāḥ) na nivartante, tat mama paramaṃ dhāma (asti) |
That (supreme abode) the sun does not illuminate, nor the moon, nor fire; having gone to which one does not return — that is My supreme abode.
Word split (पदच्छेद · Padaccheda)
न तत् भासयते सूर्यः न शशाङ्कः न पावकः । यत् गत्वा न निवर्तन्ते तत् धाम परमं मम ॥
na tat bhāsayate sūryaḥ na śaśāṅkaḥ na pāvakaḥ | yat gatvā na nivartante tat dhāma paramaṃ mama ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
तत् tat तद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)n. that (abode)
भासयते bhāsayate √भास् caus. (causative) pres. (present) 3sg.ātm. (ātmanepada / middle voice) illuminates
सूर्यः sūryaḥ सूर्य (m.) nom.sg. (nominative singular) the sun
शशाङ्कः śaśāṅkaḥ शशाङ्क (m.) nom.sg. (nominative singular) the moon ('marked with a hare')
पावकः pāvakaḥ पावक (m.) nom.sg. (nominative singular) fire ('the purifier')
यत् yat यद् rel.pron. (pronoun) acc.sg. (accusative singular)n. which
गत्वा gatvā √गम् abs. (absolutive) having gone
निवर्तन्ते nivartante नि + √वृत् pres. (present) 3pl.ātm. (ātmanepada / middle voice) they return
धाम dhāma धामन् (n.) nom.sg. (nominative singular) abode, dwelling
परमम् paramam परम adj. nom.sg. (nominative singular)n. supreme
मम mama अस्मद् gen.sg. (genitive singular) My
Purport

The spiritual world, the abode of the Supreme Personality of Godhead, Kṛṣṇa – which is known as Kṛṣṇaloka, Goloka Vṛndāvana – 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 Vaikuṇṭhas) constitutes the shining sky known as the brahma-jyotir. Actually, the effulgence is emanating from the planet of Kṛṣṇa, Goloka Vṛndāvana. Part of that shining effulgence is covered by the mahat-tattva, the material world. Other than this, the major portion of that shining sky is full of spiritual planets, which are called Vaikuṇṭhas, chief of which is Goloka Vṛndāvana. As long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life, the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes an associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge. One should be captivated by this information. He should desire to transfer himself to that eternal world and extricate himself from this false reflection of reality. For one who is too much attached to this material world, it is very difficult to cut that attachment, but if he takes to Kṛṣṇa consciousness there is a chance of gradually becoming detached. One has to associate himself with devotees, those who are in Kṛṣṇa consciousness. One should search out a society dedicated to Kṛṣṇa 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 paramaṁ mama are very important here. Actually every nook and corner is the property of the Supreme Lord, but the spiritual world is paramam, full of six opulences. The Kaṭha Upaniṣad (2.2.15) also confirms that in the spiritual world there is no need of sunshine, moonshine or stars ( na tatra sūryo bhāti na candra-tārakam ), 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
6. The sun, moon and fire do not illuminate this supreme light of Mine. Having attained this light one does not return.
Commentary

What are the qualities of that object which is attained? The words “Sun, moon and fire do not light it” means that it is self- revealing, self-dependent, self-sufficient, and devoid of miseries such as heat and cold (caused by the sun, moon and fire). tad dhāma paramaṁ mama means that light (dhāma) [Note: Dhāma can mean light, place and form.] which is non-material, beyond the material senses (paramam), which illuminates or reveals everything else, and which belongs to Me (mama). The Hari Vaṁśa says: tat paraṁ paramaṁ brahma sarvaṁ vibhajate jagat mamaiva tad ghanaṁ tejo jñātum arhasi bhārata That supreme Brahman lights up this whole universe. You should know that this intense light belongs to Me, O Bhārata. Hari Vaṁśa 2.114.12 The śruti says: na tatra sūryo bhāti na candra-tārakaṁ nemā vidyuto bhānti kuto’yam agniḥ tam eva bhāntam anubhāti sarvaṁ tasya bhāsā sarvam idaṁ vibhāti The sun does not shine there, nor do the moon or stars. Nor does lightning shine. How, then, can fire burn? When He shines, all of these shine. Through His light, all things shine. Kaṭha Upaniṣad 2.2.15

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
6. The sun, moon and fire do not light up My supreme form. Having attained this beautiful form of Mine, they do not return.
Commentary

The Lord, in describing the pada, indicates Himself. Having attained it, the surrendered persons do not return. That pada is My svarūpa, My form (dhāma), which is full of all excellences (paramam). Though the sun and moon and light illuminate everything, they do not illuminate that form. The śrutis say na tatra sūryo: there exists no sun there. (Kaṭha Upaniṣad 5.15) That form cannot be lit by the sun, but rather, that form, which the sun cannot reveal, illuminates the sun and all other luminaries. I, the husband of Lakṣmi, the form of knowledge which reveals itself, am to be known as the padam. I am attained by those who surrender. mam

Bhūrijana Dāsa Gauḍīya
Commentary

This has already been explained several times in previous chapters. Krsna is giving a glimpse of the spiritual world from where we belong and mostly has to do with eternity. But of course we know from other scriptures that the spiritual world is not only eternal, there much more details about it. This spiritual world is where the living entities came from and what are they doing now in the analogy of the tree? Is jumping from branch to branch, which means transmigrating. Now Krsna explains that we are actually eternal, we are not born when the body is born, we are not dying when the body dies.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

What are the characteristics of that Supreme Abode, which a detached surrendered soul will attain;

and if he goes there, does he ever come back?

That abode is not illuminated by sun, moon, fire or electricity
Once attained, one never returns to the material world

PRACTICAL APPLICATION OF SECTION II

Unless one attains the spiritual world, he must continually take

repeated births in many species of life, through process of transmigration

Focus of Learning

explained in six points

(a) Free from false prestige or pride – The first qualification

Conditioned soul is puffed up – Thinks himself to be the Lord (always expecting some honor), this makes it difficult for him to surrender
Solution – Cultivate knowledge to know that I am not the Lord but Supreme Personality of Godhead is the Lord
Freedom from pride begins the process of surrender

(b) Freedom from illusion – Pride is due to illusion

Illusion means one comes and goes from this world but still thinks to be the Lord and the proprietor
Thus makes things complicated and is always in trouble
The entire world is under this false impression of “created divisions of false proprietorship” (land, earth etc)

(c) Freedom from false associations

Possible when one is free from false proprietorship
“False associations” are caused by familial, social, national affection

(d) Understand the eternal – One should develop spiritual knowledge

Cultivate knowledge of what is actually his own and what is not
It leads to freedom from conceptions of duality

(e) Freedom from dualities

(f) Done with material lust and unbewildered

Unbewildered – When one becomes full in knowledge, it is possible to surrender to the Supreme Personality of Godhead

LINK BETWEEN TEXTS 15.6 & 15.7: QUESTION: Why a living entity will not be satisfied until he has

reached that Supreme abode. ANSWER: Because it is his constitutional position to be related with

Krishna as explained in Text 15.7

(a) Why there is no need of any light source

Because all planets are self-illuminous and their shining effulgence is called brahmajyoti
All effulgence comes from planet of Krishna – Goloka Vrindavana
One fourth of the spiritual sky is covered by mahat-tattva which constitutes the material world
Material world has only one self luminous planet – The Sun

(b) Two stages of living entities

Conditional stage – Living entity in dark material world
Considers himself to be the Lord of material world
Liberated stage
Reaches spiritual sky by cutting through the false perverted tree of material world and thus becomes liberated
Becomes an associate of the Lord – enjoy eternal life of full bliss and full knowledge
Never comes back

(c) Why this information of the Supreme abode is given to conditioned souls

One should be captivated by this information
Desire to transfer to the spiritual world and extricate from perverted reflection
If too much attached to material world – difficult to cut off this tree

(d) How Krishna consciousness helps

Helps by gradual detachment
Only way to get detached from attraction to material world
Not by wearing saffron cloth
Must become attached to devotional service of the Lord
What kind of devotional service
Serious practice of devotional service as explained in Chapter 12
How to work in Krishna consciousness – Associate with Krishna conscious devotees, search out such a society and learn devotional service
The only transcendental method is devotional service
Chapter 14 describes the contamination of all kinds of processes by material nature
Only devotional service is purely transcendental (14.26)

(e) Importance of “Paramam mama” – Refers to spiritual world

Every nook and corner is the Lord’s property
But spiritual world is ”Paramam mama” – full of six opulences
Ref. on spiritual world: Katha Upanisad
The whole spiritual sky is illuminated by internal potency
No need of sun, moon, stars

(f) Only way to achieve that abode – Surrender and no other means

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.6 Na suryah, niether the sun-though possessed of the power of illumining everything; so also, na sasankah, nor the moon; na pavakah, nor even fire; bhasayate, illumines; tat, That [-this (word) refers to the remote word dhama (Abode) at the end of the verse-], that Abode which is of the nature of light. That abode, the State of Visnu, gatva, reaching, attaining; yat, which; they na, do not; nivartante, return, and which the sun etc. do not illumine; tat, that; is mama, My, Visnu's; paramam, supreme; dhama, Abode, State. Objection: It has been said, 'reaching which they do not return'. Is it not well known that all goings end, verily, in returning, and unions are followed by separations? How is it said that there is no return for those who come to that Abode? Reply: As to that, listen to the reason:
Śrī Rāmānujācārya Classical
Translation
15.6 The sun cannot illumine the light of the self, nor moon, nor fire. For, knowledge is indeed that which illumines them all. External lights, however, are helpful only in removing the darkness which hinders the contact between the senses and the objects. It is the intelligence of the self that reveals such external lights. What reveals this (i.e., the self) is Yoga (i.e., meditation) only. Beginningless Karma is the hindrance. It has been taught that the way for the erasing of Karma is self-surrender to the Lord through detachment etc. That supreme light, reaching which they do not return any more is the self, which is My glory (Vibhuti) and therefore belongs to Me and is a part of Myself. Such is the meaning. The supremacy of this light (i.e., individual self) consists in its capacity to illumine the light of knowledge. Knowledge alone can illuminate all things (including the light of the sun which sheds only physical light on objects.).
Śrī Abhinavagupta Classical
Translation
15.6 Na tat etc. There is no scope for the sun etc., in [illumining] That. For, they are conditioned by time etc., because they are objects of knowledge, [and] because they are the helpers of the sense organs. On the other hand, That [Absolute] is unrestricted by space, time etc. It is the knower, the one inducer of the sense organs and also the one transcending them.
Swami Sivananda Classical
Translation
15.6 Neither doth the sun illumine there nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.
Commentary

15.6 न not? तत् that? भासयते illumines? सूर्यः the sun? न not? शशाङ्कः the moon? न not? पावकः fire? यत् to which? गत्वा having gone? न not? निवर्तन्ते (they) return? तत् that? धाम Abode? परमम् Supreme? मम My.Commentary That supreme abode is selfillumined for Brahman is selfluminous. It existed before the sun? the moon and the fire came into existence during creation. It remains even after they dissolve into the Unmanifested during the dissolution of the world.This verse is taken from the Kathopanishad The sun does not shine there? nor do the moon and the stars? nor does this lightning shine and much less this fire. When It shines? everything shines after It? by Its light? all these shine (Chap.II?5.15). The same idea occurs in the Svetasvatara Upanishad (6.14) and the Mundaka Upanishad (II.2.10). The sun? the moon? etc.? derive their light from Para Brahman. Nothing else is needed for illuminating the Supreme Being because It is selfluminous.Dhama paramam Supreme abode or superexcellent seat or Para Brahman.Though the sun is endowed with the power of illumining all? it cannot illumine the Supreme Being.यत् धाम वैष्णवं पदं गत्वा प्राप्य न निवर्तन्ते यत् च सूर्यादिभिः न भासयते तत् धाम पदं परमं मम विष्णोः।That abode? to which having gone? none returns? and which the sun? moon? stars? lightning and fire do not illumine? is the highest abode of Vishnu.(Cf.VIII.21)

Swami Gambhīrānanda Classical
Translation
15.6 Neither the sun nor the moon nor fire illumines That. That is My supreme Abode, reaching which they do not return.
Shri Purohit Swami Classical
Translation
15.6 Neither sun, moon, nor fire shines there. Those who go thither never come back. For, O Arjuna, that is my Celestial Home!
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 8.21 BG 13.18 BG 8.15 SB 2.9.10 SB 3.15.26 SB 10.28.14 CC Ādi 5.22 CC Madhya 20.256 CC Madhya 21.50 Kaṭha Upaniṣad 2.2.15Muṇḍaka Upaniṣad 2.2.10
Study Q&A referencing this verse
Related lectures
Personal Guidance
That supreme abode is not illuminated by sun, moon, or fire — once attained, one never returns to this material world.
Practical Applications
  • Imagine an illumination beyond physical light.
  • Don't reduce 'spiritual' to 'subtle physical.'
  • Cultivate the language of the spiritual world.
Reflection Questions
  • Where have I reduced spiritual to subtle-physical?
  • What restores the radical otherness?
Analogy

Every lamp you have ever known runs on a fuel — wax, oil, hydrogen, electricity. The dhāma Kṛṣṇa describes is luminous without any of these. It is as if you walked into a room and noticed there was no shadow anywhere, and then realized there was no light source either — only a self-shining presence in which all directions are equally illumined.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.7

↗
ममैवांशो जीवलोके जीवभूत: सनातन: । मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ७ ॥
mamaivāṁśo jīva-loke
[mamaivaamsho jeeva-loke]
jīva-bhūtaḥ sanātanaḥ
[jeeva-bhootah sanaatanah]
manaḥ-ṣaṣṭhānīndriyāṇi
[manah-shashthaaneendriyaani]
prakṛti-sthāni karṣati
[prakriti-sthaani karshati]
Word-for-word
mama — My eva — certainly aṁśaḥ — fragmental particle jīva - loke — in the world of conditional life jīva - bhūtaḥ — the conditioned living entity sanātanaḥ — eternal manaḥ — with the mind ṣaṣṭhāni — the six indriyāṇi — senses prakṛti — in material nature sthāni — situated karṣati — is struggling hard .
Blended reading (Sanskrit + English inline)
mamaivāṁśo jīva-loke
mama
My
eva
certainly
aṁśaḥ
fragmental particle
jīva - loke
in the world of conditional life
jīva-bhūtaḥ sanātanaḥ
jīva - bhūtaḥ
the conditioned living entity
sanātanaḥ
eternal
manaḥ-ṣaṣṭhānīndriyāṇi
manaḥ
with the mind
ṣaṣṭhāni
the six
indriyāṇi
senses
prakṛti-sthāni karṣati
prakṛti
in material nature
sthāni
situated
karṣati
is struggling hard .
Important Words
  • aṁśaḥ — fragmental particle
    Vibhinnāṁśa — separated part. Not identical to the whole (as māyāvāda would say) and not unrelated to it (as dualism would say). The aṁśa is qualitatively one with Kṛṣṇa and quantitatively infinitesimal — the precise word that the whole Gauḍīya doctrine of acintya-bhedābheda rests upon.
  • mama — My
    Repeated from 15.6. The same possessive that named the dhāma now names the jīva. The soul belongs to Kṛṣṇa as His abode does — by a non-transferable proprietorship that cannot be renounced into mere oneness.
  • sanātanaḥ — eternal
    The fragment is not produced and not destroyed. The jīva's existence is co-eternal with its source — there was never a time when these aṁśas were not, nor will there be. The implications for theodicy and for one's lifespan are enormous.
  • jīva - bhūtaḥ — the conditioned living entity
    Not 'is a jīva' but 'has *become* a jīva' — the conditioned state is an adopted role, not the soul's nature. The participle quietly preserves the spiritual identity beneath the conditioning.
  • ṣaṣṭhāni — the six
    The five senses *plus* the manaḥ — the mind is counted as the sixth, not as an instrument apart from them. This is why mental control is not separable from sense-control in yoga: the mind is itself one of the indriyas being yoked.
  • karṣati — is struggling hard
    Literally 'drags' — the same root as in karṣaṇa, plowing. The jīva drags the senses behind it (or is dragged by them) like a yoked animal at the plow. The image is of exhausting forward motion that yields only furrows in the field of saṁsāra.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa identifies the jīva's ontological status: an eternal aṁśa of Himself, now ensnared in the prakṛti-bound apparatus of five senses plus mind. The verb 'karṣati' — drags with effort — captures the strain of conditioned embodiment: a divine fragment hauling matter.
Further notes (विवरण · Vivaraṇa)
Locus classicus for the Gauḍīya doctrine that the jīva is acintya-bhedābheda — qualitatively one with the Lord (mamaivāṁśaḥ) yet quantitatively distinct (sanātana, eternally so). The same aṁśa-language appears at Brahma-saṁhitā 5.21. Manaḥ-ṣaṣṭha is the Sāṅkhya count: five jñānendriyas + manas. The verse pivots the chapter: from the cosmic tree (15.1-6) to the individuated traveller through it (15.7-11).
Prose order (अन्वय · Anvaya)
जीव-लोके जीव-भूतः सनातनः (अयं जीवः) मम एव अंशः (अस्ति) । (सः एव) प्रकृति-स्थानि मनः-षष्ठानि इन्द्रियाणि कर्षति ।
jīva-loke jīva-bhūtaḥ sanātanaḥ (ayaṃ jīvaḥ) mama eva aṃśaḥ (asti) | (saḥ eva) prakṛti-sthāni manaḥ-ṣaṣṭhāni indriyāṇi karṣati |
The eternal living being existing as a jīva in this world of the living is indeed a fragmental part of Mine; it is he who drags along the six senses, the mind being the sixth, situated in prakṛti.
Word split (पदच्छेद · Padaccheda)
मम एव अंशः जीव-लोके जीव-भूतः सनातनः । मनः-षष्ठानि इन्द्रियाणि प्रकृति-स्थानि कर्षति ॥
mama eva aṃśaḥ jīva-loke jīva-bhūtaḥ sanātanaḥ | manaḥ-ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
मम mama अस्मद् gen.sg. (genitive singular) Mine
एव eva ind. (indeclinable), emphatic indeed, precisely
अंशः aṃśaḥ अंश (m.) nom.sg. (nominative singular) fragmental part, portion
जीव-लोके jīva-loke जीव (m.) + लोक (m.) loc.sg. (locative singular), tatpuruṣa cpd. (compound) in the world of living beings
जीव-भूतः jīva-bhūtaḥ जीव (m.) + √भू p.p.p. (past passive participle) nom.sg. (nominative singular)m., karmadhāraya having become a jīva
सनातनः sanātanaḥ सनातन adj. nom.sg. (nominative singular)m. eternal
मनः-षष्ठानि manaḥ-ṣaṣṭhāni मनस् (n.) + षष्ठ adj. acc.pl. (accusative plural)n., bahuvrīhi cpd. (compound) having mind as the sixth
इन्द्रियाणि indriyāṇi इन्द्रिय (n.) acc.pl. (accusative plural) the senses
प्रकृति-स्थानि prakṛti-sthāni प्रकृति (f.) + स्थ adj. acc.pl. (accusative plural)n., tatpuruṣa cpd. (compound) abiding in material nature
कर्षति karṣati √कृष् pres. (present) 3sg.par. (parasmaipada / active voice) drags, pulls along
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, sanātanaḥ. According to the Vedic version, the Supreme Lord manifests and expands Himself in innumerable expansions, of which the primary expansions are called viṣṇu-tattva and the secondary expansions are called the living entities. In other words, the viṣṇu-tattva is the personal expansion, and the living entities are the separated expansions. By His personal expansion, He is manifested in various forms like Lord Rāma, Nṛsiṁha-deva, Viṣṇumūrti and all the predominating Deities in the Vaikuṇṭha planets. The separated expansions, the living entities, are eternally servitors. The personal expansions of the Supreme Personality of Godhead, the individual identities of the Godhead, are always present. Similarly, the separated expansions of living entities have their identities. As fragmental parts and parcels of the Supreme Lord, the living entities also have fragmental portions of His qualities, of which independence is one. Every living entity, as an individual soul, has his personal individuality and a minute form of independence. By misuse of that independence one becomes a conditioned soul, and by proper use of independence he is always liberated. In either case, he is qualitatively eternal, as the Supreme Lord is. In his liberated state he is freed from this material condition, and he is under the engagement of transcendental service unto the Lord; in his conditioned life he is dominated by the material modes of nature, and he forgets the transcendental loving service of the Lord. As a result, he has to struggle very hard to maintain his existence in the material world. The living entities, not only human beings and the cats and dogs, but even the greater controllers of the material world – Brahmā, Lord Śiva and even Viṣṇu – are all parts and parcels of the Supreme Lord. They are all eternal, not temporary manifestations. The word karṣati (“struggling” or “grappling hard”) is very significant. The conditioned soul is bound up, as though shackled by iron chains. He is bound up by the false ego, and the mind is the chief agent which is driving him in this material existence. When the mind is in the mode of goodness, his activities are good; when the mind is in the mode of passion, his activities are troublesome; and when the mind is in the mode of ignorance, he travels in the lower species of life. It is clear, however, in this verse, that the conditioned soul is covered by the material body, with the mind and the senses, and when he is liberated this material covering perishes, but his spiritual body manifests itself in its individual capacity. The following information is there in the Mādhyandināyana-śruti: sa vā eṣa brahma-niṣṭha idaṁ śarīraṁ martyam atisṛjya brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛṇoti brahmaṇaivedaṁ sarvam anubhavati. It is stated here that when a living entity gives up this material embodiment and enters into the spiritual world, he revives his spiritual body, and in his spiritual body he can see the Supreme Personality of Godhead face to face. He can hear and speak to Him face to face, and he can understand the Supreme Personality as He is. From smṛti also it is understood, vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ: 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 viṣṇu-mūrti. In other words, at liberation the living entity gets a spiritual body by the grace of the Supreme Personality of Godhead. The words mamaivāṁśaḥ (“fragmental parts and parcels of the Supreme Lord”) are also very significant. The fragmental portion of the Supreme Lord is not like some material broken part. We have already understood in the Second Chapter that the spirit cannot be cut into pieces. This fragment is not materially conceived. It is not like matter, which can be cut into pieces and joined together again. That conception is not applicable here, because the Sanskrit word sanātana (“eternal”) is used. The fragmental portion is eternal. It is also stated in the beginning of the Second Chapter that in each and every individual body the fragmental portion of the Supreme Lord is present ( dehino ’smin yathā dehe ). That fragmental portion, when liberated from the bodily entanglement, revives its original spiritual body in the spiritual sky in a spiritual planet and enjoys association with the Supreme Lord. It is, however, understood here that the living entity, being the fragmental part and parcel of the Supreme Lord, is qualitatively one with the Lord, just as the parts and parcels of gold are also gold.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
7. This eternal jīva, one of My parts, drags with it the senses and the sixth sense called the mind, which are situated in the bewildering prakṛti.
Commentary

Who is that jīva who, crossing saṁsāra by devotion to You, attains that place? [Note: This was one of the questions asked in the commentary on the first verse of this chapter, in response to the last verses of the previous chapter.] In the Varāha Purāṇa it is said: svāṁśaś cātha vibhinnāṁśa iti dvedhāyam iṣyate vibhinnāṁśas tu jīvaḥ syāt There are two types of aṁśa of the Lord, the svāṁśa and vibhinnāṁśa. The vibhinnāṁśa is the jīva. The jīva is eternal (sanātanaḥ), and in the conditioned state, drags the senses, the sixth of which is the mind, situated in prakṛti, situated in delusion—like a person who drags chains bolted on his feet, which he proudly accepts, thinking “These are mine.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
7. This eternal jīva, one of My parts, drags with it the senses and the sixth sense called the mind, which are situated in the bewildering prakṛti.
Commentary

“Who is the jīva who attains You by the process of surrender?” The jīva is part of Me, the Supreme Lord alone (mama eva aṁśaḥ), not part of Brahmā or Śiva, who are also lords, but not supreme. The jīva is eternal (sanātanaḥ), not produced at a certain time like sky temporarily confined by a pot. [Note: This is Śaṅkara’s idea. The conception of the jīva is a temporary subdivision of Brahman, like sky in a pot. When the pot is broken the sky in the pot merges with the total sky.] He is situated in the material world (jīva loke), and carries or drags with him the six senses (ear etc. and mind), like shackles on his feet. What are these senses? They are the products of ahaṇkara which arise from transformation of prakṛti (prakṛti sthāni). It should be understood that the mind is the effect of ahaṅkaāra in the mode of sattva and the senses such as the ear are the effects of the ahaṅkāra in the mode of rajas. By surrender to the Lord, devoid of those material senses, the jīva goes to the planet of the Lord. Endowed with spiritual body and senses, like ornaments, the jīva takes shelter of the Lord and lives with Him. sa vā eṣa brahma-niṣṭha idaṁ śarīraṁ martyam atisṛjya brahmābhisampadya brahmaṇāpaśyati brahmaṇā śṛṇoti brahmaṇaivedaṁ sarvam anubhavati This jīva fixed in the brahman giving up his material body, and attains brahman. He sees by brahman, hears by brahman, experiences everything by brahman. Mādhyandināyana śruti [Note: I do not know what this refers to. This seems to be from a branch of the Śukla Yajur Veda.] vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ In the Vaikuṇṭha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification. SB 3.15.14 The jīva assumes a full spiritual form by the will of the Lord. Some compare a portion of brahman, the jīva, to sky in a pot or reflection of sky in water. A portion of the brahman becomes separated by the intervention of the antaḥkaraṇa, the internal sense. Whit the destruciton of the reflection, or destruciton of the pot or water, the sky returns to its pure state. Similarly with the destruction of the internal sense, or with the destruction of the reflection, the the part of brahman,jīva, attains the state of pure brahman. This explanation of the word aṁśa in the verse cannot be accepted, because of a contrary statement: the group of jīvas are My part, and are eternal. (The words all refer to the same thing.) The two theories of pariccheda (limitation of brahman) and pratibimba (reflection of brahman) which try to explain the division of brahman, are also defeated by the explanations given to the the verse dehino’smin yathā. (BG 2.12) Through the similarity of its reflected image one can understand the real nature of an object, by carefully discerning the substratam of the reflection, as in the case of understanding about an object by seeing its reflection in water. Therefore the jīva can be said to be a secondary form of brahman and is thus called a part or aṁśa of the brahman. It is similar to saying that one hundreth aṁśa of the moon planet is the planet of Venus (since it has a hundreth of the brilliance, but not a actual portion of the moon). Being a part (aṁśa) means that a real object exists in a particular limited place. Brahman is the possessor of śakti, and another real entity is the śakti of brahman. The śakti of brahman is the jīva. This is understood from the Lord’s previous statement: itas tv anyāṁ prakṛtiṁ viddhi me parāṁ jīva-bhūtām: know this other superior energy of Mine, the jīvas. (BG 7.5) Therefore, because the jīve exists in a particular limited place (separate from the Lord but similar to some degree), the jīva is called a part of the Lord.

Bhūrijana Dāsa Gauḍīya
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. (cn) The mind has been mentioned in Chapter Six, specially, as essential in the yoga practice. One has to control the mind, because the mind is the key of attachment. The mind is the central position of attachment. This Chapter is very about attachment and detachment and attachement again but to Krsna. But the central focus of this is the mind. And because the mind's business is to accept and reject things, ultimately has to reject material and accept spiritual. That's the struggle that is going on within the mind. That is why so much stress is giving to the mind in any type of yoga. This is explained a little further...
Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

This verse gives the “Identity of living entity”

Original position – Living entities are eternal part and parcels of Krishna
They belong to Him in the spiritual world
Current position – They are now struggling hard with mind and senses in material world
Focus of Learning

(a) Identity of Living entity

Eternal fragmental part and parcel – indicated by the word “Sanatana”
Not that jiva assumes individuality only in conditioned state
This refutes Mayavada philosophy

(b) Ref. Vedic version – Supreme Lord manifests and expands

As primary or personal expansions – Vishnu-tattva e.g. Rama, Nrsimhadeva
As secondary or separated living entities – Eternal servants
All the expansions are always present as separate identities, even the living entities

(c) Living entity has fragmental qualities, being the fragmental portion of the Supreme

Therefore has fragmental quality of independence

(d) Using independence

Every living entity has personal individuality and a minute form of independence
If properly used in the service of the Lord – One gets liberated
If misused (forgets the service of the Lord) – Gets dominated by the modes of material nature and thus gets conditioned
Misuse leads to hard struggle for existence
In quality every living entity is eternal like the Supreme Lord
All living entities including the Supreme controllers like Brahma or Siva are eternal parts and parcels of Krishna

(e) Importance of the word “Karsati” – Struggling or grappling hard

Conditioned soul is bound by the false ego – this is the “Cause of struggle”
Analogy: As if bound by iron chains
Chief driving agent for conditioned soul – ‘Mind’
Mind in goodness – Activities are good
Mind in passion – Activities are troublesome
Mind in ignorance – One travels to lower species

(f) Quotes about “Achieving spiritual body after liberation”

This verse clarifies that the conditioned soul is covered by a material body and will get spiritual body after liberation, in an individual capacity
Ref. Madhyandinayana Sruti – In spiritual world one gets spiritual body and can talk and hear with Supreme Lord face to face
Ref. Smrti – One lives in the same bodily features as Supreme Personality of Godhead and expansions of Vishnu murti

(g) Meaning of ‘Mamaivamsah’ – Fragmental part and parcel of Supreme Lord

It is not like a broken material part – This is established by the word “Sanatana” (eternally a fragment)
Ref. Bg. 2.24: explains that spirit soul cannot be cut into pieces
Ref. Bg. 2.13: indicates that in each and every body, a separate fragmental portion is present

LINK BETWEEN TEXTS 15.7 & 15.8: This verse hints at the mind’s power to determine the living entity’s

future, and the next verse continues that thrust, explaining how, determined by his thoughts, a soul

attains his next body.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.7 It is eva, verily amsah, a part, portion, limb, fragment-these are all synonymous; mama, of mine, of the supreme Self; [Here Ast. adds 'narayanasya, of Narayana':-Tr.] which, jiva-bhutah sanatanah, becoming the eternal individual soul, will known as the enjoyer and agent; jiva-loke, in the region of living beings, (i.e.) in the world-. As the sun (reflected) in water is a part of the (actual) sun, and goes to the sun itself and does not return when the water, the cause of the reflection, is removed, so also even this part becomes similarly united with that very Self; or, as space enclosed in a pot etc., delimited by such adjuncts as the pot etc., being a part of Space does not return after being united with Space when the cause (of limitation), viz pot etc., is destroyed. This being so, it has been rightly stated, 'by reaching which they do not return.' Objection: How can the partless supreme Self have any limb, fragment or part? If it has limbs, then there arises the contingency of Its becoming destroyed through the dismemberment of the limbs! Reply: This fault does not arise, since Its fragment, which is delimited by an adjunct arising out of ignorance, is imagined to be a part, as it were. And this idea has been fully explained in the chapter (13) dealing with the 'field'. How that individual soul, imagined as a part of Mine, enters into the world and leaves the body are being stated: Karsati, it draws to itself; indriyani, the (sense-) organs-ear etc.; manah-sasthani, which have the mind as their sixth; and prakrti-sthani, which abide in Nature, which are located in their respective spheres such as the orifice of the ear etc. When (does it draw the organs)?
Śrī Rāmānujācārya Classical
Translation
15.7 That self, whose nature has been described thus, though constituting an everlasting part of Myself, becomes the bound individual self in the world of life. Covered by ignorance in the form of beginningless Karma, It attracts to Itself the five senses and the mind, which are located in the bodies of gods, men etc., and which are particular transformations of Prakrti. Some parts of Myself (i.e., the selves), becoming free from ignorance (Avidya) in the aforesaid manner, remain in their own intrinsic nature. But the bound individual self is very much contracted in power and knowledge. The individual self is the lord of the senses and the mind in bodies, and forms a bound individual in combination with a particular transformation of the Prakrti through Karma. Thus Karma attracts the selves hither and thither according to its nature.
Śrī Abhinavagupta Classical
Translation
15.7 Mama etc. The individual Soul is a portion just of the Brahman only : Because, due to the attribute (or, nature) viz., the nescience, the Self does not realise Its all pervaisveness and because the Consciousness is also not absent, It is figuratively referred to as portion [of the Brahman]. For, a real apportioning is not possible [in the Absolute]. For the scripture also says : 'In the case of the Brahman (the Absolute), even the particular manifestation (or a particular space) does not preclude Its all-comprehensive nature'. This figurative usage may be resorted to wherever reired. Hence there is no room for any difference of opinion.
Swami Sivananda Classical
Translation
15.7 An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.
Commentary

15.7 मम My? एव even? अंशः portion? जीवलोके in the world of life? जीवभूतः having become a soul? सनातनः eternal? मनःषष्ठानि with mind as the sixth? इन्द्रियाणि the (five) Indriyas? प्रकृतिस्थानि abiding in Prakriti? कर्षति draws (to itself).Commentary Now the Lord explains how the individual soul comes into being. The individual soul is a ray of the Lord. A ray of the Supreme Being enters Nature? draws to itself the five senses and the mind and becomes an embodied soul (Jiva) by assuming a body. Here is a description of how the subtle body or LingaSariria enters the gross body.Although the sun is reflected in water? it is not in any way tainted. When a crystal comes in,contact with a red cloth or red flower? it seems to be red but it is really not so. Even so the Supreme Beings is not in any way tainted by the actions of the individual soul.Ignorance is the limiting adjunct of the individual soul. On account of the limitation caused by this ignorance the soul experiences that it is the doer and the enjoyer. In essence the individual soul is identical with the Supreme Being or Brahman. When ignorance? the limiting adjunct or principle? is destroyed? the individual soul (Jiva) realises it identity with the Supreme Being (Brahman).Just as the ether in the pot becomes one with the universal ether when the limiting adjunct? the pot? is broken? so also the individual soul becomes one with Brahman when the limiting adjunct? ignorance? is annihilated. Just as there is no return of the potether after it has become one with the universal ether when the pot is destroyed? so also there is no return of the individual soul after the limiting adjunct (the Antahkarana? i.e.? mind and the other inner instruments) is destroyed. It becomes one with Brahman.Pratibimba (reflection) is only a portion of the Bimba (object). The reflected sun is only a portion of the real sun (the rays of the sun). When the water is removed the reflected sun goes back to the original sun? as it were. It does not return to the water again. Even so? when ignorance or the mind is annihilated? the Jiva (individual soul) which is a reflection of Brahman in ignorance is absorbed in the Bimba Brahman. It does not return to this world of birth and death.The individual soul is only an imaginary or fictitious portion of Brahman. It is not a real portion. For the Supreme Being is indivisible. It has no parts. If It has parts? It would be liable to destruction when the parts are disjointed or removed.The senses abide in Nature? in their respective seats such as ear? skin? tongue? eye and nose. A Sannyasi living in the caves of the Himalayas dreams that he is a married man and moves about hither and thither to get a job for his livelihood. Even so? the individual soul forgets its real divine nature? mistakes the impure? perishable body for the pure? immortal Self and imagines that it is the real actor and enjoyer by identifying itself with the body. It says? I am the Karta. I am the Bhokta. I am a soul bound by Samsara. I am happy. I am miserable. It becomes finite.In essence the Jiva is identical with Brahman. The difference is on account of delusion or imagination or superimposition. The illusion of difference is due to the limiting adjunct or principle (the mind) even as the illusion that the ether in the pot is different from the universal ether is caused by the limiting adjunct? viz.? the pot. Jivabrahmabhedabhranti (the delusion of the distinctior between the individual soul and the Supreme Being) is removed when the limiting adjunct (mind) is annihilated. In deep sleep the mind rests in a subtle state along with all the Samskaras (impressions) and Vasanas (tendencies) in its cause (primordial ignorance). Again it comes back from this state of ignorance when you return to the waking state. If the cause (ignorance) is destroyed by the knowledge of the Self? its effect (mind) is also annihilated.Just as the tortoise stretches out its head and feet which were in a state of Laya (absorption) in its body? so also the individual soul strecthces out its mind and senses which were in a state of absorption in primordial ignorance in deep sleep? to enjoy the sensual objects in the waking state.A ray of the Supreme Being enters Nature? draws to itself the five senses and the mind In this verse the formation of the astral body (LingaSarira or Sukshmasarira) is described.The Sruti declaresस एष इह प्रविष्टः आनखाग्रेभ्यः तत् सृष्ट्वा तदेवानुप्राविशत्।।That Supreme Being Itself? having created this aggregate of the body from the head to the toe? entered this body in the form of the Jiva.According to Vedanta there are nineteen principles? viz.? the five organs of knowledge? the five organs of action? the five vital airs (Prana? Apana? Vyana? Samana and Udana)? the mind? intellect? Chitta (the subconscious or the unconscious mind)? and egoism. We will have to conclude that the words the five senses and the mind point to the collection of the remaining thirteen principles also.Amsa This does not mean here a particle or portion which has been cut out. It is like the Amsar of the ether in the pot the ether is not cut out but still remains the whole ether. (Cf.XIV.3)

Swami Gambhīrānanda Classical
Translation
15.7 It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.
Shri Purohit Swami Classical
Translation
15.7 It is only a very small part of My Eternal Self, which is the life of the universe, drawing round itself the six senses, the mind the last, which have their source in Nature.
Related values & verses
Related values
Adambhitva (Non-hypocrisy / Authenticity)Discriminative WisdomVairagya (Detachment / Dispassion)Vinaya (Humility / Modesty)Tejas (Inner Radiance / Vigour)
Related verses
BG 2.23 BG 7.5 BG 13.22 SB 11.11.4 SB 7.7.19 SB 3.28.41 CC Madhya 20.108 CC Madhya 20.117 CC Ādi 7.117 Muṇḍaka Upaniṣad 3.1.9Śvetāśvatara Upaniṣad 5.9
Study Q&A referencing this verse
Related lectures
Personal Guidance
The living entities in this conditioned world are My eternal fragmental parts — bound by the six senses (mind included) due to material conditioning.
Practical Applications
  • Recognize yourself as Kṛṣṇa's eternal fragmental part.
  • Don't accept the bound-by-senses condition as your nature.
  • Cultivate fragmental identity, not bound identity.
Reflection Questions
  • What identity (bound or fragmental) operates in me daily?
  • What practice strengthens the fragmental identity?
Analogy

A single ray, breaking from the sun, still belongs to the sun and shares its light — but caught in a dusty room, the ray seems trapped, dancing helplessly among the swirling motes. The jīva is such a ray. Its substance is fully Kṛṣṇa's; its struggle is fully its own; and its bondage is not to matter but to the swirling six (the five senses and the mind) that crowd around it like dust in a sunbeam.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.8

↗
शरीरं यदवाप्‍नोति यच्च‍ाप्युत्क्रामतीश्वर: । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ ८ ॥
śarīraṁ yad avāpnoti
[shareeram yad avaapnoti]
yac cāpy utkrāmatīśvaraḥ
[yach chaapy utkraamateeshvarah]
gṛhītvaitāni saṁyāti
[griheetvaitaani samyaati]
vāyur gandhān ivāśayāt
[vaayur gandhaan ivaashayaat]
Word-for-word
śarīram — the body yat — as avāpnoti — gets yat — as ca api — also utkrāmati — gives up īśvaraḥ — the lord of the body gṛhītvā — taking etāni — all these saṁyāti — goes away vāyuḥ — the air gandhān — smells iva — like āśayāt — from their source .
Blended reading (Sanskrit + English inline)
śarīraṁ yad avāpnoti
śarīram
the body
yat
as
avāpnoti
gets
yac cāpy utkrāmatīśvaraḥ
yat
as
ca api
also
utkrāmati
gives up
īśvaraḥ
the lord of the body
gṛhītvaitāni saṁyāti
gṛhītvā
taking
etāni
all these
saṁyāti
goes away
vāyur gandhān ivāśayāt
vāyuḥ
the air
gandhān
smells
iva
like
āśayāt
from their source .
Important Words
  • śarīram — the body
    From śṝ — 'that which deteriorates.' The very noun for body confesses its perishability. Each new śarīram entered is already, etymologically, on its way out.
  • īśvaraḥ — the lord of the body
    A startling word for the conditioned soul. Within its tiny domain — this body — the jīva is the īśvara, the controller. But the controller does not control where it goes next; it only carries fragrances forward. The verse names the soul a lord in the very breath that strips the lordship bare.
  • vāyuḥ — the air
    The carrier of subtle traces — the upamāna of the verse. As vāyu moves invisibly while delivering very specific fragrances, so the soul transmigrates without being seen, depositing in its new home the precise scents it picked up in the old.
  • gandhān — smells
    Plural and specific. Not one perfume but many — the soul carries a layered scent-profile of accumulated saṁskāras. What you cultivate today becomes a top-note in tomorrow's body.
  • āśayāt — from their source
    Āśaya — also 'mental disposition, inner deposit.' The word does double duty: vāyu picks up gandha from the *source* (the sandal tree), and the soul picks up gandha from its own *interior* (its accumulated mind-state). The grammar invites you to find the next body inside your current disposition.
The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Death and rebirth are not annihilation: the jīva, called īśvara of its own frame, simply migrates, packing along the subtle apparatus of mind and senses. The wind-and-fragrance simile makes it intuitive — the body changes, the scent (saṁskāras, vāsanās) is carried over.
Further notes (विवरण · Vivaraṇa)
Calling the jīva 'īśvara' is striking: within the perimeter of its body the fragment enjoys lordship over the indriyas. The vāyu-gandha simile is borrowed from Bṛhad-āraṇyaka 4.4.3-4 (this self, after leaving the body, takes on another like a goldsmith forging a new form). 'Āśaya' (receptacle) puns on its psychological sense (storehouse of impressions) — explaining why character traits persist across lives.
Prose order (अन्वय · Anvaya)
ईश्वरः (जीवः) यत् शरीरम् अवाप्नोति यत् च अपि उत्क्रामति, (तदा) एतानि (मनः-षष्ठानि इन्द्रियाणि) गृहीत्वा संयाति — आशयात् गन्धान् वायुः इव ।
īśvaraḥ (jīvaḥ) yat śarīram avāpnoti yat ca api utkrāmati, (tadā) etāni (manaḥ-ṣaṣṭhāni indriyāṇi) gṛhītvā saṃyāti — āśayāt gandhān vāyuḥ iva |
Whatever body the lord-of-the-body (the jīva) obtains and whichever it departs from, he carries these (mind and senses) along — just as the wind carries fragrances from their source.
Word split (पदच्छेद · Padaccheda)
शरीरं यत् अवाप्नोति यत् च अपि उत्क्रामति ईश्वरः । गृहीत्वा एतानि संयाति वायुः गन्धान् इव आशयात् ॥
śarīraṃ yat avāpnoti yat ca api utkrāmati īśvaraḥ | gṛhītvā etāni saṃyāti vāyuḥ gandhān iva āśayāt ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
शरीरम् śarīram शरीर (n.) acc.sg. (accusative singular) body
यत् yat यद् rel.pron. (pronoun) acc.sg. (accusative singular)n. which
अवाप्नोति avāpnoti अव + √आप् pres. (present) 3sg.par. (parasmaipada / active voice) obtains, attains
उत्क्रामति utkrāmati उद् + √क्रम् pres. (present) 3sg.par. (parasmaipada / active voice) departs, steps out (from)
ईश्वरः īśvaraḥ ईश्वर (m.) nom.sg. (here: lord of the body, the jīva) the lord (of the body)
गृहीत्वा gṛhītvā √ग्रह् abs. (absolutive) having taken / carried
एतानि etāni एतद् dem. (demonstrative)pron. (pronoun) acc.pl. (accusative plural)n. these (mind and senses)
संयाति saṃyāti सम् + √या pres. (present) 3sg.par. (parasmaipada / active voice) goes, travels together
वायुः vāyuḥ वायु (m.) nom.sg. (nominative singular) the wind
गन्धान् gandhān गन्ध (m.) acc.pl. (accusative plural) fragrances
इव iva ind. (indeclinable), comparative like
आशयात् āśayāt आशय (m.) abl.sg. (ablative singular) from a receptacle / source
Purport

Here the living entity is described as īśvara, the controller of his own body. If he likes, he can change his body to a higher grade, and if he likes he can move to a lower class. Minute independence is there. The change his body undergoes depends upon him. At the time of death, the consciousness he has created will carry him on to the next type of body. If he has made his consciousness like that of a cat or dog, he is sure to change to a cat’s or dog’s body. And if he has fixed his consciousness on godly qualities, he will change into the form of a demigod. And if he is in Kṛṣṇa consciousness, he will be transferred to Kṛṣṇaloka in the spiritual world and will associate with Kṛṣṇa. 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 karṣati, or struggle for existence.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
8. Whenever the jīva accepts or leaves a body, he takes these senses with him in the subtle body, just as air takes fragrances from objects and goes elsewhere.
Commentary

In dragging around the senses, what does the jīva do? When the jīva, the master of his senses (īśvaraḥ), accepts a body and leaves the body, he goes away, taking these senses along with the subtle body. This is like the wind taking the fragrances with its subtle elements from the receptacles of fragrance (āśayāt), such as garlands or sandalwood, and going elsewhere.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
8. Whenever the jīva accepts or leaves a body, he takes these senses with him in the subtle body, just as air takes fragrances from objects and goes elsewhere.
Commentary

The previous verse mentioned that the jīva situated in the material world is carrying the senses. This verse elaborates this point. Whenever (yad) the jīva enters another body, giving up the previous one, and whenever he leaves the body he has attained, the master of the senses and body (īśvaraḥ), the jīva, takes those senses along with the subtle body, wandering from body to body, just as the wind, taking fragrance from the flower bud (āśayāt), travels elsewhere.

Bhūrijana Dāsa Gauḍīya
Commentary

This is such a nice example. The air has nothing to do with the aroma, but when it passes over a fragrant garden, the air smells so nice and when it passes over the garbage pit where the stools and pigs are, the air smells terrible. But that good or bad smells are not the quality of the air, that is the quality of that which it is in contact with. Similarly as the soul, according to what his mind contacts (the modes of mat nature) creates its attachments. And whatever the mind is attached to, it carries the soul to his next situation. The soul has nothing to do with the particular situation, maybe a fragrant mood of goodness, maybe stincky mode of passion, but the soul has nothing to do with that. The mind is the m that has attracted the different situations. All depends on the mind and that is what will be explained in the next verse.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Process of transmigration – The Living entity acquires a material mind and carries different

conceptions of life from one body to the next

Analogy: As the air carries aromas LINK BETWEEN TEXTS 15.8 & 15.9: The quality of the mind, as explained in the following verse, attracts its next gross body, like a magnet attracts an iron nail.
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.8 Yat, when; isvarah, the master of the aggregate of the body etc., the individual soul; utkramati, leaves the body, then he draws. Thus, the second arter of the verse is treated first for the sake of consistency. [When the soul leaves the body, then it draws the organs (see previous verses) from that body. In this way, the second arter of the present verse is treated first, because going to another body follows the leaving of the earlier one.-M.S.] Ca api, and even; yat, when; it avapnoti, assumes a body other than the earlier one; then, grahitva, taking; etani, these, the organs with the mind as their sixth; samyati, he leaves, goes away totally [Samyak, totally-without returning in any way to the earlier body.-M.S.] Like what? In reply the Lord says: iva, as; vayuh, the wind (carries away); gandhan, odours; asayat, from their receptacles-flowers etc. Which, again, are those (organs)?
Śrī Rāmānujācārya Classical
Translation
15.8 Whatever body It acires, and from whatever body It departs, the lord of the senses, i.e., the self, goes on Its way taking with It the senses with the subtle elements, just like the wind carrying scents from place to place. Just as the wind takes away scents with subtle parts from flower-garlands, sandal, musk and the rest from their places and moves elsewhere - so does the self. What are these senses? Sri Krsna explains:
Śrī Abhinavagupta Classical
Translation
15.8 Sariram etc. Attains to : seizes. Goes up : abandones along with them. Just as the wind, going everywhere reaches an abode of rest made of earth and carrying away thence an odour enters just with that into another place, in the same way does the individual Soul together with the octad of cities. So far the association of the individual Soul with them ( the sense organs etc.) at both the stages of creation and of withdrawal has been described. Now it is being decided that It acts only in association with them even at the stage of existence which consists of acts like standing, sitting, contemplating etc. and which is a stage of receiving objects-
Swami Sivananda Classical
Translation
15.8 When the Lord (as the individual soul) obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).
Commentary

15.8 शरीरम् a body? यत् when? अवाप्नोति obtains? यत् when? च and? अपि also? उत्क्रामति leaves? ईश्वरः the Lord? गृहीत्वा taking? एतानि these? संयाति goes? वायुः the wind? गन्धान् the scents? इव as? आशयात् from (their) seats (the flowers).Commentary Here is a description of how the subtle body leaves the gross body.When the Jiva? the Lord of the aggregate of the body and the rest takes up this body he brings in with him the mind and the senses when he leavs the body at its dissolution he takes with him the senses and the mind? just as the wind carries with it the fragrance from the flowers. Wherever he goes and whatever form he assumes he again operates through these senses and the mind.Lord Jiva? the Lord of the aggregate of the body and the rest.The Self appears to be an agent or an enjoyer only when he possesses or assumes a body.

Swami Gambhīrānanda Classical
Translation
15.8 When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles.
Shri Purohit Swami Classical
Translation
15.8 When the Supreme Lord enters a body or leaves it, He gathers these senses together and travels on with them, as the wind gathers perfume while passing through the flowers.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 2.13 BG 2.22 BG 8.6 SB 3.31.1 SB 4.29.1a SB 10.1.39 CC Madhya 22.24 CC Madhya 20.118 CC Madhya 19.138 Bṛhadāraṇyaka Upaniṣad 4.4.3Bṛhadāraṇyaka Upaniṣad 4.4.5
Study Q&A referencing this verse
Sciences essays referencing this verse
Related lectures
Personal Guidance
When the soul leaves a body and takes another, he carries his conceptions and senses — as the wind carries fragrance from one place to another.
Practical Applications
  • Recognize that you carry your conceptions across bodies.
  • Cultivate conceptions worth carrying.
  • Don't accumulate conceptions you'd rather not transport.
Reflection Questions
  • What conceptions am I cultivating that I'd want carried forward?
  • What conceptions am I cultivating that I'd hate to carry?
Analogy

Wind passing through a sandalwood forest carries the fragrance miles away, depositing it in a stranger's nostrils far from the tree. The body is the forest, just one stand of sandal among many; the wind is the soul at the moment of leaving. The fragrances it carries — desires, conceptions, devotional impressions — are loaded into the next forest it enters, scenting the new body before the new body even knows it.

Stories
King Bharata's deer-fragrance

When Bharata Mahārāja died with his thoughts saturated by the orphan fawn, the 'fragrance' he carried was the conception of a deer — and the next body opened to receive that scent was that of a deer.

The Bhāgavatam (5.8) tells the story precisely to illustrate this verse: at the moment of leaving, whatever conception is dominant becomes the vāyu's cargo, and the next śarīra is selected to match it. He had not committed a single sinful act — only allowed a single attachment to scent him through.

Kṛṣṇa's metaphor is therefore not theoretical. The Bhāgavatam treats vāyur gandhān ivāśayāt as direct biographical mechanics.

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Source: vedabase.io

Bhagavad-gītā 15.9

↗
श्रोत्रं चक्षु: स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ ९ ॥
śrotraṁ cakṣuḥ sparśanaṁ ca
[shrotram chakshuh sparshanam cha]
rasanaṁ ghrāṇam eva ca
[rasanam ghraanam eva cha]
adhiṣṭhāya manaś cāyaṁ
[adhishthaaya manash chaayam]
viṣayān upasevate
[vishayaan upasevate]
Word-for-word
śrotram — ears cakṣuḥ — eyes sparśanam — touch ca — also rasanam — tongue ghrāṇam — smelling power eva — also ca — and adhiṣṭhāya — being situated in manaḥ — mind ca — also ayam — he viṣayān — sense objects upasevate — enjoys .
Blended reading (Sanskrit + English inline)
śrotraṁ cakṣuḥ sparśanaṁ ca
śrotram
ears
cakṣuḥ
eyes
sparśanam
touch
ca
also
rasanaṁ ghrāṇam eva ca
rasanam
tongue
ghrāṇam
smelling power
eva
also
ca
and
adhiṣṭhāya manaś cāyaṁ
adhiṣṭhāya
being situated in
manaḥ
mind
ca
also
ayam
he
viṣayān upasevate
viṣayān
sense objects
upasevate
enjoys .
Important Words
  • śrotram — ears
    Named first — the sense most central to spiritual life. Whatever ear is given in the next body will determine what one can hear of śabda-brahma. The soul's progress is built almost entirely on the quality of the śrotra it inherits.
  • manaḥ — mind
    Sixth, again. The mind is the chairman of the sensory committee — the verse places it at the seat of the table, around which the other five sit. Whatever sense-objects are enjoyed are enjoyed only after manaḥ approves the agenda.
  • adhiṣṭhāya — being situated in
    Adhi + sthā — to stand over, to preside. The soul *presides over* the senses; it does not merely use them. The grammar quietly insists on the jīva's lordship even within its enjoyment — and therefore its responsibility for what is enjoyed.
  • viṣayān — sense objects
    The same twigs of 15.2 reappear here as the contents of enjoyment. Each new body comes pre-fitted to a particular menu of viṣayas — a fly's eye sees one set, a human's eye sees another, a deva's a third. The buffet changes; the diner is the same.
  • upasevate — enjoys
    Upa + sev — 'to serve oneself with, attend upon.' The same root that names devotional service (sevā) is here turned outward to the senses. One serves something at every moment; the question is what.
The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Continuing 15.8: once the jīva enters a new body, it 'mounts' the five jñānendriyas plus mind and uses them to engage their proper objects — sound, form, touch, taste, smell, and thoughts. The body is a vehicle; the senses are its instruments of contact with the world.
Further notes (विवरण · Vivaraṇa)
Adhiṣṭhāya is technical: in Sāṅkhya the puruṣa 'presides over' prakṛti without acting. Upasevate has a faintly censorious tone — 'resorts to,' as of a habitual indulgence. The order śrotraṁ first (hearing before sight) matches the standard Vedic enumeration which privileges śabda as the subtlest tanmātra and the medium of revealed knowledge.
Prose order (अन्वय · Anvaya)
अयं (जीवः) श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणम् एव च मनः च अधिष्ठाय विषयान् उपसेवते ।
ayaṃ (jīvaḥ) śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca manaḥ ca adhiṣṭhāya viṣayān upasevate |
This (jīva), having taken his stand upon ear, eye, organ of touch, tongue, nose, and mind, enjoys the sense-objects.
Word split (पदच्छेद · Padaccheda)
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणम् एव च । अधिष्ठाय मनः च अयं विषयान् उपसेवते ॥
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam eva ca | adhiṣṭhāya manaḥ ca ayaṃ viṣayān upasevate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
श्रोत्रम् śrotram श्रोत्र (n.) acc.sg. (accusative singular) ear (organ of hearing)
चक्षुः cakṣuḥ चक्षुस् (n.) acc.sg. (accusative singular) eye
स्पर्शनम् sparśanam स्पर्शन (n.) acc.sg. (accusative singular) organ of touch (skin)
रसनम् rasanam रसन (n.) acc.sg. (accusative singular) tongue (organ of taste)
घ्राणम् ghrāṇam घ्राण (n.) acc.sg. (accusative singular) nose (organ of smell)
मनः manaḥ मनस् (n.) acc.sg. (accusative singular) mind
अधिष्ठाय adhiṣṭhāya अधि + √स्था abs. (absolutive) having taken stand upon, presiding over
अयम् ayam इदम् dem. (demonstrative)pron. (pronoun) nom.sg. (nominative singular)m. this (jīva)
विषयान् viṣayān विषय (m.) acc.pl. (accusative plural) sense-objects
उपसेवते upasevate उप + √सेव् pres. (present) 3sg.ātm. (ātmanepada / middle voice) resorts to, enjoys
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 Kṛṣṇa consciousness. When, therefore, one is situated in Kṛṣṇa 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
9. Taking shelter of the ear, eye, touch, tongue and nose, the jīva enjoys the objects of the senses.
Commentary

Having gone into a body, what does he do? Taking shelter (adhiṣṭhāya) of the senses such as the ear and also the mind, he enjoys the objects of the senses (viṣayān), such as sound.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
9. Taking shelter of the ear, eye, skin, tongue, nose and mind, the jīva enjoys the objects of the senses.
Commentary

For what purpose does he take the senses and go to the next body? This jīva taking shelter of, or depending on the senses such as the ear, along with the mind, enjoys the sense objects such as sound. He takes the senses in order to receive the sense objects. The word ca indicates also (besides the knowledge senses mentioned in the verse), the action senses (hands, feet, voice, genital, anus), and the five life airs (prāṇa, apāna, udāna, vyāna, samana). The jīva takes shelter of all of these.

Bhūrijana Dāsa Gauḍīya
Commentary

It's all grouped around the mind, that's why the mind is so important to be controlled. The particular set of senses we get all has to do with the mind's desires. It is the essential issue in any practice of yoga, to control the mind. Let's back track a little bit: The living entity is on the tree of the material world, he is in this temporary situation, going from higher to lower, having good bodies and bad bodies on and on. Actually all are bad, inauspicious. The soul is eternal though, and he belongs to the spiritual world but he is transmigrating in this situation, based on his mind's desires. Then, based on his mind's desires, he gets a gross body and based on his gross body, 'visayan upasevate', he enjoyes a particular set of sense objects. One may have the desire to eat stool but he cannot do it in his present body, but due to his mind's 'glorious' desire, he will get a pig's body. Due to his mind's desire the living entity gets a gross body with a particular set of senses and sense objects.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Process of transmigration – Thus carried by the mind he enters various bodies to obtain different

senses for the goal of sense enjoyment

Focus of Learning

(a) Analogy: Original consciousness is pure like water

Spirit soul is originally pure
Consciousness is changed according to association of material qualities
Analogy: Water mixed with different colours

(b) Real consciousness is Krishna consciousness

If adulterated with qualities of cat or dog etc. – One can get any of 8.4 million species

(a) Importance of ‘Isvara’ – Refers to living entity as the controller of the body

Can decide his body – higher grade or lower grade
Indicates the minute independence
Change depends on his consciousness at the time of death
Godly qualities – transfer to demigods
Consciousness like cat and dog – similar bodies
Krishna consciousness – Go to Krsna-loka

(b) Refutes the false claim that after annihilation of body everything is finished

Present body and present activities are background of the next body
On the basis of ‘Karma’
‘Subtle body’ carries the conceptions

(c) Meaning of ‘Karsati’ – This process of transmigration from one body to another and struggling for

existence while in the body

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.9 Seated in the body, it upasevate, enjoys; visayan, the objects-sound etc.; adhisthaya, by presiding over; srotram, the ear; caksuh, eyes; sparsanam, skin, the organ of touch; rasanam, tongue; eva ca, as also; the ghranam, nose; and manah, the mind, the sixth-(presiding over) each one of them along with its (corresponding) organ.
Śrī Rāmānujācārya Classical
Translation
15.9 Presiding over these sense-organs, of which the mind is the sixth, the lord of the body drives the organs towards their corresponding objects like sound and the rest and enjoys them.
Śrī Abhinavagupta Classical
Translation
15.9 See Comment under 15.11
Swami Sivananda Classical
Translation
15.9 Presiding over the ear, the eye, touch, taste and smell, as well as the mind, it enjoys the objects of the senses.
Commentary

15.9 श्रोत्रम् the ear? चक्षुः the eye? स्पर्शनम् the (organ of) touch? च and? रसनम् the (organ of) taste? घ्राणम् the (organ of) smell? एव even? च and? अधिष्ठाय presiding over? मनः the mind? च and? अयम् this (soul)? विषयान् objects of the senses? उपसेवते enjoys.Commentary Here is a description of how the subtle body remaining in the gross body enjoys the objects of the senses.The individual soul uses the mind along with each sense separately and enjoys or experiences the objects of the senses such as sound? touch? colour (form)? taste and smell.It sits on the marvellous car of its mind? passes through the gateway of the ear in the twinkling of an eye and enjoys the various kinds of music of this world. It holds the reins of the nerves of sensation? enters the domain of touch through the portal of the skin and enjoys the diverse kinds of soft objects. It roams about in the hills of beautiful forms and enjoys them through the windows of his eyes. It enters the cave of taste by the avenue of the tongue and enjoyes dainties? palatable dishes and refreshing beverages. It enters the forest of scents through the door of the nose and enjoys them to its hearts content.It makes its abode in the ears? the eyes? the skin? the tongue and the nose? as also in the mind and enjoys the objects of the senses. It gains experiences of the outer world through the mind?,intellect? subconscious mind? egoism? the ten senses and the five vital airs.Ghranameva cha The word cha (and) indicates that we shall have to include the five organs of action? and also the fourfold inner instrument (mind? intellect? subconscious mind and egoism). In the Katha Upanishad it is said आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।।The Self? the senses and the mind united? the wise call the enjoyer.

Swami Gambhīrānanda Classical
Translation
15.9 This one enjoys the objects by presiding over the ear, eyes, skin and tongue as also the nose and the mind.
Shri Purohit Swami Classical
Translation
15.9 He is the perception of the ear, the eye, the touch, the taste and the smell, yea and of the mind also; and the enjoyment the things which they perceive is also His.
Related values & verses
Related values
Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 13.21 BG 3.42 BG 15.7 SB 3.26.13 SB 11.22.22 SB 7.9.39 CC Madhya 19.145 CC Madhya 22.24 CC Antya 3.178 Kaṭha Upaniṣad 1.3.4Muṇḍaka Upaniṣad 3.1.1
Study Q&A referencing this verse
Related lectures
Personal Guidance
Engaging the ear, eye, tongue, nose, and the sense of touch — and the mind — the soul enjoys sense objects.
Practical Applications
  • Notice the soul's engagement of the six senses.
  • Don't blame the senses; the soul engages them.
  • Take responsibility for engagement direction.
Reflection Questions
  • Where am I blaming senses for what the soul is choosing?
  • What does responsibility shift?
Analogy

A king on tour requisitions whatever palace happens to be nearby — different climate, different cuisine, different musicians at the gate — and uses each one's resources fully while he stays. The soul does the same with each new body: a particular ear is supplied, a particular tongue, a particular nose, and the king of that body takes up residence and enjoys what is on offer there, until the next palace is assigned.

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Source: vedabase.io

Bhagavad-gītā 15.10

↗
उत्क्रामन्तं स्थितं वाऽपि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुष: ॥ १० ॥
utkrāmantaṁ sthitaṁ vāpi
[utkraamantam sthitam vaapi]
bhuñjānaṁ vā guṇānvitam
[bhunjaanam vaa gunaanvitam]
vimūḍhā nānupaśyanti
[vimoodhaa naanupashyanti]
paśyanti jñāna-cakṣuṣaḥ
[pashyanti jnaana-chakshushah]
Word-for-word
utkrāmantam — quitting the body sthitam — situated in the body vā api — either bhuñjānam — enjoying vā — or guṇa - anvitam — under the spell of the modes of material nature vimūḍhāḥ — foolish persons na — never anupaśyanti — can see paśyanti — can see jñāna - cakṣuṣaḥ — those who have the eyes of knowledge .
Blended reading (Sanskrit + English inline)
utkrāmantaṁ sthitaṁ vāpi
utkrāmantam
quitting the body
sthitam
situated in the body
vā api
either
bhuñjānaṁ vā guṇānvitam
bhuñjānam
enjoying
vā
or
guṇa - anvitam
under the spell of the modes of material nature
vimūḍhāḥ
foolish persons
vimūḍhā nānupaśyanti
na
never
anupaśyanti
can see
paśyanti jñāna-cakṣuṣaḥ
paśyanti
can see
jñāna - cakṣuṣaḥ
those who have the eyes of knowledge .
Important Words
  • utkrāmantam — quitting the body
    Ud + kram — stepping up and out. Not a passive collapse but an active upward exit. Even death is, etymologically, a kind of ascent — though only the jñānī sees it that way.
  • vimūḍhāḥ — foolish persons
    Vi + mūḍh — *thoroughly* bewildered, not merely uninformed. The word names a chosen blindness, not a tragic one. The Gītā reserves vimūḍha for those who could see and won't.
  • guṇa - anvitam — under the spell of the modes of material nature
    Anvitam — 'gone along with.' The jīva's body is selected by the guṇas it has gone along with. Until one sees that the guṇas are choosing the next body for him, he keeps thinking he himself is choosing his life.
  • anupaśyanti — can see
    Anu + paś — to see *after*, to see *along with*. The compound implies seeing in succession, seeing the lineage. The foolish do not anupaśyanti — they cannot trace the soul across bodies.
  • jñāna - cakṣuṣaḥ — those who have the eyes of knowledge
    Jñāna becomes an actual eye. The compound is not metaphor for the verse; it is the literal organ described. Scripture and guru function as the surgery that opens the cakṣu. Without it, one cannot see the very phenomenon one most needs to see.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Three states of the jīva — leaving, lodged, indulging — go unseen by ordinary eyes because the jīva is subtler than the gross body it inhabits. Only jñāna-cakṣus, the eye trained by śāstra and yoga, perceives the passenger inside the chariot.
Further notes (विवरण · Vivaraṇa)
Anu-paśyanti (paś with anu-) means 'see following along' — perceive across all states. The contrast vimūḍha vs jñāna-cakṣus is the chapter's epistemological refrain: the same data are present, only the instrument of vision differs. Bahuvrīhi 'jñāna-cakṣus' makes 'knowledge' the literal organ — anticipating 15.11's distinction between effortful and developed yogins.
Prose order (अन्वय · Anvaya)
उत्क्रामन्तं स्थितं वा अपि भुञ्जानं वा गुण-अन्वितं (एनं जीवं) विमूढाः न अनुपश्यन्ति; ज्ञान-चक्षुषः (तु) पश्यन्ति ।
utkrāmantaṃ sthitaṃ vā api bhuñjānaṃ vā guṇa-anvitaṃ (enaṃ jīvaṃ) vimūḍhāḥ na anupaśyanti; jñāna-cakṣuṣaḥ (tu) paśyanti |
The deluded do not discern this (jīva) — whether departing, remaining, or enjoying while conjoined with the guṇas; those who have the eye of knowledge, however, do see (him).
Word split (पदच्छेद · Padaccheda)
उत्क्रामन्तं स्थितं वा अपि भुञ्जानं वा गुण-अन्वितम् । विमूढाः न अनुपश्यन्ति पश्यन्ति ज्ञान-चक्षुषः ॥
utkrāmantaṃ sthitaṃ vā api bhuñjānaṃ vā guṇa-anvitam | vimūḍhāḥ na anupaśyanti paśyanti jñāna-cakṣuṣaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उत्क्रामन्तम् utkrāmantam उद् + √क्रम् pres. (present)act.ptcp. acc.sg. (accusative singular)m. departing
स्थितम् sthitam √स्था p.p.p. (past passive participle) acc.sg. (accusative singular)m. remaining, staying
वा vā ind. (indeclinable), disjunctive or
अपि api ind. (indeclinable), emphatic even, also
भुञ्जानम् bhuñjānam √भुज् pres. (present)middle ptcp. acc.sg. (accusative singular)m. enjoying
गुण-अन्वितम् guṇa-anvitam गुण (m.) + अन्वित (p.p.p. (past passive participle)) acc.sg. (accusative singular)m., tatpuruṣa cpd. (compound) joined with the guṇas
विमूढाः vimūḍhāḥ वि + √मुह् p.p.p. (past passive participle) nom.pl. (nominative plural)m. the deluded
अनुपश्यन्ति anupaśyanti अनु + √दृश् pres. (present) 3pl.par. (parasmaipada / active voice) discern, see throughout
पश्यन्ति paśyanti √दृश् pres. (present) 3pl.par. (parasmaipada / active voice) see
ज्ञान-चक्षुषः jñāna-cakṣuṣaḥ ज्ञान (n.) + चक्षुस् (n.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) those whose eye is knowledge
Purport

The word jñāna-cakṣuṣaḥ 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-gītā and similar literatures heard from a bona fide spiritual master. One who is trained to perceive all these things is fortunate. Every living entity is quitting his body under certain circumstances, he is living under certain circumstances, and he is enjoying under certain circumstances under the spell of material nature. As a result, he is suffering different kinds of happiness and distress, under the illusion of sense enjoyment. Persons who are everlastingly fooled by lust and desire lose all power to understand their change of body and their stay in a particular body. They cannot comprehend it. Those who have developed spiritual knowledge, however, can see that the spirit is different from the body and is changing its body and enjoying in different ways. A person in such knowledge can understand how the conditioned living entity is suffering in this material existence. Therefore those who are highly developed in Kṛṣṇa 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 Kṛṣṇa conscious and liberate themselves to transfer to the spiritual world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
10. The foolish do not understand when the jīva is leaving the body, residing in it or enjoying the sense objects. Those with eyes of knowledge perceive this.
Commentary

Do we not realize at all that body from which we depart, within which we reside in the body and residing there, how we enjoy pleasures? Persons with no intelligence (vimūḍhā) do not recognize when the jīva is leaving the body, residing in the body or enjoying the present sense objects with the senses (guṇānvitam). But men of discrimination (jñāna-cakṣuṣaḥ) observe this.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
10. The foolish do not understand when the jīva leaves the body, resides in it or enjoys the sense objects. Those with eyes of knowledge realize this ātmā.
Commentary

The person with no discrimination does not realize the jīva, which he is capable of realizing since it is situated in his body. Though the ātmā leaves the body, or is situated in the body, and being situated there, enjoys objects, engaging with the senses to experience happiness, distress and illusion (guṇa anvitam), the fools do not realize that ātmā, though capable of doing so. Those with eyes of discriminating knowledge in long use, however, see the ātmā. They realize it as separate from the body and senses.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Why we do not see this ‘change of bodies’ happening

Foolish mentality – Cannot see:
How living entity quits the body
What sort of body he enjoys under the modes of material nature
“Jnana-caksusah” (Eyes trained in knowledge) – Can see all this clearly LINK BETWEEN TEXTS 15.10 & 15.11: What is the cure for this ignorance? Krishna says knowledge. Those “whose eyes are trained in knowledge” by hearing and learning sastra can see. Lack of sastric learning brings about the following result explained in Text 15.11
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.10 Thus, the embodied soul, utkarmantam, when it is leaving the body-the body that was assumed earlier; or sthitam, while residing in the (present) body; or bhunjanam, experiencing sound etc.; or guna-anvitam, in association with, i.e. identified with, the alities called happiness, sorrow and delusion-even when, under such conditions, this one comes very much within the range of cognition; vimudhah, the persons who are diversely deluded as a result of their hearts being forcibly attracted by the enjoyments of seen and unseen objects; na, do not; anu-pasyanti, see. And the Lord regrets this saying, 'Alas! How sorrowful this is!' Those others, again, jnana-caksusah, who have the eye of knowledge, [Jnana-caksuh means the scriptures supported by reasoning, which are the means of knowledge.] who have the insight of under-standing which has arisen from the valid means of knowledge, i.e., those having a clear vision; pasyanti, see this one.
Śrī Rāmānujācārya Classical
Translation
15.10 The deluded do not perceive the Atman (self) as a form of knowledge separate from Its human and other configurations which are particular transformations of Prakrti, with which the self is conjoined when It is in embodied condition, experiencing the objects of the senses. The self also departs from the body when the body dies and assumes another body. The deluded or those who misconceive the body as the self do not understand all this. However, those who possess the eye of knowledge, i.e., have the knowledge concerning the difference between the body and the self, perceive the self as having a form different from the body in all conditions.
Śrī Abhinavagupta Classical
Translation
15.10 See Comment under 15.11
Swami Sivananda Classical
Translation
15.10 The deluded do not see Him Who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.
Commentary

15.10 उत्क्रामन्तम् departing? स्थितम् staying? वा or? अपि also? भुञ्जानम् enjoying? वा or? गुणान्वितम् united with the Gunas? विमूढाः the deluded? न not? अनुपश्यन्ति do see (Him)? पश्यन्ति behold (Him)? ज्ञानचक्षुषः those who possess the eye of knowledge.Commentary Though the Self is nearest and comes most easily within their field of vision or consciousness? the ignorant and the deluded are not able to behold Him? because they are swayed by the alities of Nature their minds constantly run towards the sensual objects and are saturated with passion they identify the Self with the body their vision is engrossed in external forms. But those who are endowed with the inner eye of intuition do behold Him.Yama said to Nachiketas The selfexistent Brahma created the senses with outgoing tendencies therefore man beholds the external universe and not the internal Self. He aded But some wise men with their senses turned away from the objects? desirous of immortality? turn their gaze inwards and behold the Self within (seated in their heart). (Katha Upanishad IV.1)Those who possess the inner eye of knowledge behold that the Self is entirely distinct from the body. They realise the Selfs separate existence from the body and know that the body moves and acts on account of Its presence therein? just as the iron moves and acts in the presence of the magnet.

Swami Gambhīrānanda Classical
Translation
15.10 Persons who are diversely deluded do not see it even when it is leaving or residing (in this body), or experiencing, or in association with the alities. Those with the eye of knowledge see.
Shri Purohit Swami Classical
Translation
15.10 The ignorant do not see that it is He Who is present in life and Who departs at death or even that it is He Who enjoys pleasure through the Qualities. Only the eye of wisdom sees.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 7.25 BG 2.29 BG 15.11 SB 7.5.30 SB 11.3.39 SB 10.14.29 CC Madhya 20.122 CC Madhya 22.54 CC Ādi 1.58 Kaṭha Upaniṣad 1.2.23Muṇḍaka Upaniṣad 3.2.3
Study Q&A referencing this verse
Related lectures
Personal Guidance
The foolish do not understand how a soul leaves and enters bodies — but those with eyes of knowledge can see this.
Practical Applications
  • Cultivate eyes of knowledge as a deliberate practice.
  • Don't expect the inner workings to be visible to ordinary perception.
  • Trust scriptural eyes when material eyes fail.
Reflection Questions
  • Where do my material eyes lead me astray?
  • What scripture restores knowledge-eyes?
Analogy

A man holds a lamp in a dark room but covers his own eyes — the room stays dark to him though the lamp burns. Knowledge of the soul's coming and going is the lamp; jñāna-cakṣus, the eyes of knowledge, are the uncovered seeing. The verse does not ask the foolish to find a new lamp; it asks them to uncover the seeing-organ they already have but have refused to open.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.11

↗
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: ॥ ११ ॥
yatanto yoginaś cainaṁ
[yatanto yoginash chainam]
paśyanty ātmany avasthitam
[pashyanty aatmany avasthitam]
yatanto ’py akṛtātmāno
[yatanto ’py akritaatmaano]
nainaṁ paśyanty acetasaḥ
[nainam pashyanty achetasah]
Word-for-word
yatantaḥ — endeavoring yoginaḥ — transcendentalists ca — also enam — this paśyanti — can see ātmani — in the self avasthitam — situated yatantaḥ — endeavoring api — although akṛta - ātmānaḥ — those without self-realization na — do not enam — this paśyanti — see acetasaḥ — having undeveloped minds .
Blended reading (Sanskrit + English inline)
yatanto yoginaś cainaṁ
yatantaḥ
endeavoring
yoginaḥ
transcendentalists
ca
also
enam
this
paśyanty ātmany avasthitam
paśyanti
can see
ātmani
in the self
avasthitam
situated
yatanto ’py akṛtātmāno
yatantaḥ
endeavoring
api
although
akṛta - ātmānaḥ
those without self-realization
nainaṁ paśyanty acetasaḥ
na
do not
enam
this
paśyanti
see
acetasaḥ
having undeveloped minds .
Important Words
  • yatantaḥ — endeavoring
    Used *twice* in the verse — first of those who succeed, then of those who fail. The grammar is deliberate: effort alone is not the variable. Two seekers may strive equally, and only one will see. Yatna without yoga sees nothing.
  • yoginaḥ — transcendentalists
    From yuj — yoked. The successful ones are not merely effortful but joined — to scripture, to guru, to discipline. The yoga is what converts yatna into darśana.
  • avasthitam — situated
    Ava + sthita — fixed, settled, no longer wandering. The yogin sees the soul (ātmani) once his own seeing-faculty has stopped roaming. The verse therefore makes ātma-niṣṭhā a prerequisite of ātma-darśana.
  • akṛta - ātmānaḥ — those without self-realization
    A-kṛta-ātman — 'whose self is not yet made.' The compound is striking: the ātman is something to be *made*, in the sense of being established. Bare existence is not enough; the soul must be brought to a settled standing.
  • acetasaḥ — having undeveloped minds
    A + cetas — without proper consciousness. Not unintelligent in the ordinary sense; rather, lacking *cetanā*, awakened awareness. A brilliant scholar can be acetas if his cetas has never turned toward the self.
The endeavoring transcendentalists who are situated in self-realization can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Effort alone is not enough: yogins who strive and have purified the inner instrument see the jīva seated within; those who strain but whose minds are unrefined remain blind. The verse divides spiritual seekers by inner state, not outer activity.
Further notes (विवरण · Vivaraṇa)
Akṛta-ātman is precise: 'one whose self has not been worked,' i.e. lacking the disciplines of yama-niyama, śravaṇa, manana. The same root 'kṛ' that yields 'kṛta' will return in 15.20 (kṛta-kṛtya). The verse warns against merely external sādhana — a critique that pairs with 6.40-44's protection of the partial yogin and looks forward to 18.55's bhakti-only access to tattva.
Prose order (अन्वय · Anvaya)
यतन्तः योगिनः च एनं आत्मनि अवस्थितं पश्यन्ति; अकृत-आत्मानः अचेतसः (तु) यतन्तः अपि एनं न पश्यन्ति ।
yatantaḥ yoginaḥ ca enaṃ ātmani avasthitaṃ paśyanti; akṛta-ātmānaḥ acetasaḥ (tu) yatantaḥ api enaṃ na paśyanti |
Striving yogins indeed see him established within the self; but the unrefined, mindless ones do not see him, though they strive.
Word split (पदच्छेद · Padaccheda)
यतन्तः योगिनः च एनं पश्यन्ति आत्मनि अवस्थितम् । यतन्तः अपि अकृत-आत्मानः न एनं पश्यन्ति अचेतसः ॥
yatantaḥ yoginaḥ ca enaṃ paśyanti ātmani avasthitam | yatantaḥ api akṛta-ātmānaḥ na enaṃ paśyanti acetasaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यतन्तः yatantaḥ √यत् pres. (present)middle ptcp. nom.pl. (nominative plural)m. striving
योगिनः yoginaḥ योगिन् (m.) nom.pl. (nominative plural) yogins
एनम् enam एनद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)m. him (the jīva)
पश्यन्ति paśyanti √दृश् pres. (present) 3pl.par. (parasmaipada / active voice) they see
आत्मनि ātmani आत्मन् (m.) loc.sg. (locative singular) in the (their own) self
अवस्थितम् avasthitam अव + √स्था p.p.p. (past passive participle) acc.sg. (accusative singular)m. established, situated
अपि api ind. (indeclinable), concessive although, even
अकृत-आत्मानः akṛta-ātmānaḥ अ-कृत (p.p.p. (past passive participle) with neg.) + आत्मन् (m.) nom.pl. (nominative plural)m., bahuvrīhi cpd. (compound) those whose self is not (yet) refined
अचेतसः acetasaḥ अ-चेतस् adj. nom.pl. (nominative plural)m., negative tatpuruṣa cpd. (compound) lacking discernment
Purport

There are many transcendentalists on the path of spiritual self-realization, but one who is not situated in self-realization cannot see how things are changing in the body of the living entity. The word yoginaḥ is significant in this connection. In the present day there are many so-called yogīs, and there are many so-called associations of yogīs, 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 akṛtātmānaḥ. Even though they are endeavoring in a so-called yoga system, they are not self-realized. Such people cannot understand the process of the transmigration of the soul. Only those who are actually in the yoga system and have realized the self, the world and the Supreme Lord – in other words, the bhakti-yogīs, those engaged in pure devotional service in Kṛṣṇa consciousness – can understand how things are taking place.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
11. Endeavoring yogīs see this soul situated in the body. Those with impure heart, though they may endeavor, do not see it.
Commentary

Those persons of discrimination are the endeavoring yogīs. They see the soul in the body. Those of impure consciousness (akṛtātmānaḥ), even endeavoring, do not see the soul there.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
11. Endeavoring yogīs see this soul situated in the body. Those with impure heart, though they may endeavor, do not see it.
Commentary

The Lord elaborates on the point that those with eyes of knowledge see, saying that it is difficult to see the ātmā. Yogīs, endeavoring by undertaking the processes like hearing, see the ātmā (enam) situated in the body (ātmani). Others, though they endeavor, having impure heart (akṛtāmtanaḥ), not having developed discriminating knowledge (acetasaḥ), do not see the ātmā (enam). The implication is that the ātmā is hard to understand.

Bhūrijana Dāsa Gauḍīya
Commentary

The phrase that makes all this section clear is: 'not only can't they see transmigration, these vimudhas, these people who have no knowledge, they cannot also see:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Explains that those who are trained can see all this clearly because their minds are clarified by yoga

practice and thus situated in self realisation

But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try to

Focus of Learning

(a) Importance of the word “Yoginah”

So many yoga societies of modern day are blind to self-realization
They simply want gymnastic exercises (Physical health)
They are called “Yatanto ‘py akrtatmanah”

(b) Bhakti yogis are the actual yogis

Have realized self, world and the Supreme Lord
Can see things as they are

(a) ‘Jnana-caksusah’ – Without knowledge one cannot see things clearly

What kind of knowledge – Hearing from Bhagavad-gita and other scriptures from bona-fide spiritual masters
Real fortunate person – trained to see all these things

(b) Fools – Persons fooled by ‘lust’ and ‘desire’ cannot comprehend the changes of bodies

(c) Attitude of Krishna conscious devotees

Highly developed Krishna conscious individuals try their best to give this knowledge to people in general
Because they know conditioned life is very troublesome
One must liberate himself and go to spiritual world
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.11 And some, however, yoginah, the yogis of concentrated minds; yatantah, who are diligent; pasyanti, see; evam, this one, the Self under discussion; as avasthitam, existing; atmani, in themselves, in their own intelligence. They realize, 'I am This.' Acetasah, the non-discriminating ones; akrta-atmanah, who lack self-control, who have not purified themselves through austerity and control of the organs, who have not desisted from bad conduct, who are not tranil and are proud by nature; na, do not; pasyanti, see; enam, this one; api, though; (they be) yatantah, diligent-even though they be striving with the help of the valid means of knowledge such as the scriptures. With a view to speaking of the all-pervasiveness of the State and the fact of Its being the substratum of all empirical dealings, the Lord speaks in brief through the following four verses of the divine manifestations of that State which the light of fire, sun, etc. do not illumine though they are the illuminators of everything; and reaching which the aspirants of Liberation do not return again towards mundane existence; and of which State the individual souls, owing to their conformity with the diversity of limiting adjuncts, are parts, just as spaces enclosed in pot etc. are 'parts' of Space:
Śrī Rāmānujācārya Classical
Translation
15.11 The 'striving Yogins' i.e., those striving in the path of Karma Yoga etc., after practising Prapatti (self-surrender), purify their inner organs of perception and percieve the self as established in Its own form as distinct from the body, with the eye of Yoga, But those of 'unrefined minds,' namely those who do not practise Prapatti to Me, and are therefore of 'uncultivated minds, and devoid of intelligence' find themselves incapable of perceiving the self. They do not perceive It in distinction from the body. Thus, it has been said that the self, whether released or not, is a manifestation of the glory (Vibhuti) of the Lord, Its light of knowledge illuminates even the luminaries such as the sun, moon and fire which help the senses to see by removing the darkness that prevents the contact of the senses with their objects as described (in the verses): 'That supreme light ৷৷. is Mine' (15.6) and 'An everlasting part of Myself having become the (bound) self in the world of life' (15.7). Now, He declares that even the lights of the sun and other luminaries, which form particular developments of Prakrti, are Vibhutis of the Lord:
Śrī Abhinavagupta Classical
Translation
15.9-11 Srotram etc. upto asetasah. Mind : the internal organ is hery implied. Hence, due to His association of the bodily existence, when He remains [in the body], or rises up to seize another body, or enjoys the sense objects - at that time the deluded persons do not perceive Him, because they are not well enlightened. But, considering everything as manifestation of the [Self] awareness, the highly enlightened men recognize Him. Thus they are men of unbroken contemplation. Because they are engrossed in their exertion. But in the case of those who have not mastered their self (mind), even their effort does not yield any fruit, because their passion has not yet been fully decayed. Indeed the seeds of corn, sown during the autumnal season are not capable of yielding a rich harvest, even though the means like water etc., get collected together. Therefore, it (the water etc.) does not constitute a collection of means. Indeed totally different is the water sent forth by the mass of clouds that had been filled up in the month of Madhu. Altogether different is the earth that had been under the grip of the Cold-season (Sisira) and has (now) brilliance by the simple touch of the sun-rays. In the same way, the effort of the men of uncontrolled self, never gets to the stage of fulfilment of all reisities . That is why those who, even after receiving the means like the inititation etc. necessary for the realisation of the Supreme Lord, continue to have their inner vision filled with the collection of the knots (granthi) of anger, bewilderment etc., in the manner as before-in their case, even the means does never bear any fruit. This must be borne in mind. For, it is has been said : 'When anger etc., are seen, then even the initiated one never gets emancipation'.
Swami Sivananda Classical
Translation
15.11 The Yogins striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
Commentary

15.11 यतन्तः striving (for perfection)? योगिनः the Yogins? च and? एनम् this? पश्यन्ति see? आत्मनि in the Self? अवस्थितम् dwelling? यतन्तः striving? अपि also? अकृतात्मानः the unrefined? न not? एनम् this? पश्यन्ति see? अचेतसः unintelligent.Commentary The description of the evolution of the individual soul is now complete.The Yogins who strive with an iron determination? fiery resolve? faith? earnestness and wellbalanced mind? see Him established in their hearts. They behold Him dwelling in their own mind or intellect. They recognise Him -- This I am. But those who are of full intellect and without proper discipline of the mind and the senses? who have not been purified by austerity? selfless service and charity? who have not subdued their senses? who have not practised regular meditation? who have not given up their evil ways? who have not eradicated lust? pride? egoism? anger? greed and hypocrisy? who have not developed true discrimination between the Real and the unreal? however hard they may struggle to know Him by means of the study of the sacred scriptures? do not behold Him. They are not able to attain Selfrealisation. Mere study of scriptues alone cannot help one who has an impure mind to attain Selfrealisation. The aspirant should have a calm and pure mind. He should practise constant? protracted and profound meditation on the Self. Only then will he realise? recognise and behold the Self abiding in his own heart.That Goal (the Supreme Being) which the fire? stars? lightning? sun and moon do not illumine? having reached which the aspirants do not return to this Samsara or the world of birth and death? of which the individual souls are only imaginary parts appearing so on account of the limiting adjunct (ignorance)? just as the ether in the pot appears to be limited though it is one with the,universal ether -- is the essence of all worldly experiences.Just as the ether in the pot becomes identical with the universal ether when the limiting adjunct (pot) is broken? so also the individual soul becomes identical with the Supreme Being when the limiting adjunct (ignorance) is destroyed through the knowledge of the Self or Selfrealisation born of meditation on the right significance of the great sentences of the Upanishads? viz.? TatTvamAsi (That thou art) or AhamBrahmaAsmi (I am the Supreme Being). Then he realises that Brahman is the essence of all and tht He is the basis of all experiences.In order to make Arjuna understand this? the Lord gives a brief summary of His manifestations in the following four verses. A description is given here of the allpervasiveness of the Self.

Swami Gambhīrānanda Classical
Translation
15.11 And the yogis who are diligent see this one as existing in themselves. The non-discriminating ones who lack self-control do not see this one-though (they be) diligent.
Shri Purohit Swami Classical
Translation
15.11 The saints with great effort find Him within themselves; but not the unintelligent, who in spite of every effort cannot control their minds.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Vairagya (Detachment / Dispassion)
Related verses
BG 6.8 BG 15.10 BG 2.69 SB 3.27.9 SB 11.2.37 SB 5.11.12 CC Madhya 24.198 CC Madhya 22.31 CC Antya 4.176 Kaṭha Upaniṣad 1.2.7Muṇḍaka Upaniṣad 3.2.4
Concepts
Yoga
Related lectures
Personal Guidance
Endeavoring with knowledge can perceive these realities; the unintelligent, with undeveloped self, cannot, even if striving.
Practical Applications
  • Recognize that effort alone, without knowledge, may not yield perception.
  • Pair effort with study.
  • Don't grind effort while neglecting knowledge.
Reflection Questions
  • Where am I effortful but uninformed?
  • What study would direct the effort?
Analogy

Two students sit at the same desk with the same lamp and the same book. One has spent years polishing his glasses — the print leaps to him sharp and meaningful. The other refuses spectacles and merely glares hard at the page, sweating and turning pages by force. The text is identical; one sees it, one cannot. Self-realization is the eyeglass; effort without it grinds rather than reads.

📝 My note

Source: vedabase.io

Section 3 (15.12–15.15)
KRISHNA’S POSITION AS OUR MAINTAINER
Section overview
We should be attracted to Krishna by knowing His position as –
Our maintainer on both the cosmic and personal levels
Compiler of Vedanta and knower of the Vedas

SECTION IV (15. 16 – 15.18) — THE THREE – SLOKA GITA OF KNOWLEDGE: A SUMMARY OF

THE VEDAS AND THE VEDANTA

Conditioned living entities are fallible
Living entities in harmony with the Lord’s desire are infallible
Beyond both these is the transcendental Supreme Person, the Supersoul, who maintains the three worlds
Both in this world and the Vedas, Krishna is celebrated as that Supreme Person, the Supersoul
APPRECIATING KRISHNA’S POSITION

Bhagavad-gītā 15.12

↗
यदादित्यगतं तेजो जगद्भ‍ासयतेऽखिलम् । यच्च‍न्द्रमसि यच्च‍ाग्न‍ौ तत्तेजो विद्धि मामकम् ॥ १२ ॥
yad āditya-gataṁ tejo
[yad aaditya-gatam tejo]
jagad bhāsayate ’khilam
[jagad bhaasayate ’khilam]
yac candramasi yac cāgnau
[yach chandramasi yach chaagnau]
tat tejo viddhi māmakam
[tat tejo viddhi maamakam]
Word-for-word
yat — that which āditya - gatam — in the sunshine tejaḥ — splendor jagat — the whole world bhāsayate — illuminates akhilam — entirely yat — that which candramasi — in the moon yat — that which ca — also agnau — in fire tat — that tejaḥ — splendor viddhi — understand māmakam — from Me .
Blended reading (Sanskrit + English inline)
yad āditya-gataṁ tejo
yat
that which
āditya - gatam
in the sunshine
tejaḥ
splendor
jagad bhāsayate ’khilam
jagat
the whole world
bhāsayate
illuminates
yac candramasi yac cāgnau
tat tejo viddhi māmakam
akhilam
entirely
yat
that which
candramasi
in the moon
yat
that which
ca
also
agnau
in fire
tat
that
tejaḥ
splendor
viddhi
understand
māmakam
from Me .
Important Words
  • tejaḥ — splendor
    Tejas is not just brightness — it is the *power* of brightness: heat, radiance, vigor, charisma. The same word covers a king's prestige and the sun's flare. The verse claims every register of tejas at once for Kṛṣṇa.
  • āditya - gatam — in the sunshine
    Gatam — 'gone into.' The tejas has *traveled into* the sun, from somewhere prior. The sun is a delivery point, not a source. The grammar already gives away the verse's argument before Kṛṣṇa concludes it.
  • bhāsayate — illuminates
    The same verb that 15.6 denied of the supreme dhāma is here affirmed of the borrowed tejas. The dhāma is *bhā* itself; the sun merely *causes to shine*. Two grades of luminosity, distinguished by a single causative.
  • akhilam — entirely
    A + khila — without remainder. There is no patch of the universe lit by some other source. Whatever shines, shines borrowed; whatever glows, glows on loan.
  • māmakam — from Me
    Possessive adjective rather than the ordinary genitive 'mama' — māmaka stresses intimacy, family relation. The light is not Kṛṣṇa's by impersonal ownership but by kinship: it issues from Him as a son issues from a father.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa shifts from the jīva to His own cosmic immanence. The light of sun, moon, and fire — the three sources every culture worships — is one and the same divine tejas radiating through different lamps. Recognising this is the first step in seeing the Lord behind every luminous thing.
Further notes (विवरण · Vivaraṇa)
Echoes 13.17 (jyotiṣām api taj jyotis) and prefigures 15.13-14. The imperative 'viddhi' is the chapter's only direct second-person command to Arjuna in this segment — sharpening attention before the antaryāmin revelation of 15.15. The triad sūrya/candra/agni recapitulates 15.6 (where they cannot illumine the dhāma) — the same three lights derive their power from the Lord even while being inadequate to His abode.
Prose order (अन्वय · Anvaya)
यत् आदित्य-गतं तेजः अखिलं जगत् भासयते, यत् च चन्द्रमसि (तेजः), यत् च अग्नौ (तेजः) — तत् तेजः मामकं विद्धि ।
yat āditya-gataṃ tejaḥ akhilaṃ jagat bhāsayate, yat ca candramasi (tejaḥ), yat ca agnau (tejaḥ) — tat tejaḥ māmakaṃ viddhi |
That brilliance which, residing in the sun, illuminates the entire world, and the brilliance in the moon and in fire — know that brilliance to be Mine.
Word split (पदच्छेद · Padaccheda)
यत् आदित्य-गतं तेजः जगत् भासयते अखिलम् । यत् चन्द्रमसि यत् च अग्नौ तत् तेजः विद्धि मामकम् ॥
yat āditya-gataṃ tejaḥ jagat bhāsayate akhilam | yat candramasi yat ca agnau tat tejaḥ viddhi māmakam ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यत् yat यद् rel.pron. (pronoun) nom.sg. (nominative singular)n. which
आदित्य-गतम् āditya-gatam आदित्य (m.) + गत (p.p.p. (past passive participle)) nom.sg. (nominative singular)n., tatpuruṣa cpd. (compound) gone into / residing in the sun
तेजः tejaḥ तेजस् (n.) nom.sg. (nominative singular) brilliance, splendor
जगत् jagat जगत् (n.) acc.sg. (accusative singular) world
भासयते bhāsayate √भास् caus. (causative) pres. (present) 3sg.ātm. (ātmanepada / middle voice) illuminates, makes shine
अखिलम् akhilam अ-खिल adj. acc.sg. (accusative singular)n. entire, undivided
चन्द्रमसि candramasi चन्द्रमस् (m.) loc.sg. (locative singular) in the moon
अग्नौ agnau अग्नि (m.) loc.sg. (locative singular) in fire
विद्धि viddhi √विद् impv. 2sg.par. (parasmaipada / active voice) know!
मामकम् māmakam मामक adj. acc.sg. (accusative singular)n. Mine
Purport

The unintelligent cannot understand how things are taking place. But one can begin to be established in knowledge by understanding what the Lord explains here. Everyone sees the sun, moon, fire and electricity. One should simply try to understand that the splendor of the sun, the splendor of the moon, and the splendor of electricity or fire are coming from the Supreme Personality of Godhead. In such a conception of life, the beginning of Kṛṣṇa consciousness, lies a great deal of advancement for the conditioned soul in this material world. The living entities are essentially the parts and parcels of the Supreme Lord, and He is giving herewith the hint how they can come back to Godhead, back to home. From this verse we can understand that the sun is illuminating the whole solar system. There are different universes and solar systems, and there are different suns, moons and planets also, but in each universe there is only one sun. As stated in Bhagavad-gītā (10.21) , the moon is one of the stars ( nakṣatrāṇām ahaṁ śaśī ). 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, Kṛṣṇa, then one’s Kṛṣṇa 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, Kṛṣṇa. 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 Kṛṣṇa consciousness in the conditioned soul.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
12. Know that the light of the sun, moon and fire, which illuminates this universe, is My light.
Commentary

Whatever the jīva attains in his bound state, I, being the essence of the sun, moon and other objects, supply that. This is explained in three verses. The light situated in the sun, rising in the morning on Udaya Parvata, illuminates the world in order to cause action for the attaining present and future enjoyment. That light, and all light (akhilam) that is in the moon and fire, belong to Me alone. What are known as the sun, moon and fire, are actually Me. Know that these are My vibhūtis.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
12. Know that the light of the sun, moon and fire, which illuminates this universe, is My light.
Commentary

I alone accomplish the enjoyment for My aṁśa, the jīva, who is attached to the material world, and I alone accomplish the liberation for the jīva desiring freedom from the material world. This is explained in four verses. Know that the light situated in the sun, in the moon and in fire, which illuminates the whole universe, belongs to Me. Actions for attaining jīva’s enjoyment according to his karma are accomplished by the light of the sun which has risen and the fire which is blazing. These actions are causes of happiness and destroy darkness and lethargy for the jīva. When the moon rises, there is nourishment of herbs, dissipation of heat and pain, and relaxation in the moonlight. The light which produces these effects in the sun, moon and fire is My vibhūti of light.

Bhūrijana Dāsa Gauḍīya
Commentary

They see the sun but they can't understand that it comes from Krsna. Here we hear more opulences of Krsna. Why Krsna has told these specific opulences? ‑ Because we are completely dependent on the sun, on the moon, on fire, which means that we are completely dependent on Krsna, but we see all those things separated from Him. So Krsna here choose those opulences on which we are completely dependent on.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Splendor of the sun, moon, electricity and fire come from Supreme Personality of Godhead

Focus of Learning

(a) Benefit of such a conception of life as given in this verse – This invokes Krishna consciousness in

the conditioned soul

The unintelligent cannot see how things are taking place in the material world
In such a conception of life, the beginning of Krishna consciousness, lies a great deal of advancement for the conditional soul in this material world
Sun provides illumination - With rise of sun all activities begin

▪ One sun illuminates the entire solar system

▪ Each universe has only one sun

Moon as one of the stars (Ref Bg. 10.21) – Very pleasing to the people and nourishes the vegetables
Fire – Help in cooking and many factories
Without Lord’s mercy there cannot be sun, moon or fire – without which no-one can live

PRACTICAL APPLICATION OF SECTION III

Since living entities are so much attracted to sense gratification, how can they ever appreciate Krishna
Therefore these verses help them to contemplate, how, even sense enjoyment is impossible without the help of the Lord and one can develop his Krishna Consciousness by appreciating Krishna as the maintainer of this phenomenal world
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.12 Yat, that which is; aditya-gatam, in the sun, which abides in the sun;-what is that-the tejah, light, brilliance, radiance; which bhasayate, illumines, reveals; akhilam, the whole, entire; jagat, world; yat, that ulluminating light which is; candramasi, in the moon; ca, and yat, which is; agnau, in fire, the carrier of oblations; viddhi, know; tat, that; tejah, light; to be mamakam, Mine. That light belong to Me who am Visnu. Or: The light that is Consciousness, which is in the sun, which is in the moon, and which is in fire, know that light to be Mine. That light belongs to Me who am Visnu. Objection; Is it not that the light that is Consciousness exists eally in the moving and the non-moving? Such being the case, why is this particular mention, 'That light in the sun which৷৷.,'etc? Reply: This defect does not arise, because, owing to the abundance of the sattva ality, there can be an abundane [Ast. reads avistaratva (amplitude) in place of adhikya.-Tr.] (of Consciousness). Since in the sun etc. the sattva is very much in evidence, is greatly brilliant, therefore there is an abundance of the light (of Consciousness) in them alone. And so it (sun etc.) is specially mentioned. But it is not that it (Consciousness) is abundant only there. Indeed, as in the world, a face, though in the same position, is not reflected in wood, a wall, etc., but in a mirror etc. it is reflected according to the degree in which they are more and more transparent, so is it here. Further,
Śrī Rāmānujācārya Classical
Translation
15.12 That brilliance of the sun and other luminaries which illumines the whole universe - that brilliance belongs to Me. Know that this capacity of illumining is granted to them by Me who have been worshipped severally by them. Sri Krsna states that the power in the earth to support all those that reside on it belongs to Him alone:
Śrī Abhinavagupta Classical
Translation
15.12 See Comment under 15.14
Swami Sivananda Classical
Translation
15.12 That light which residing in the sun illumines the whole world, that which is in the moon and in the fire know that light to be Mine.
Commentary

15.12 यत् which? आदित्यगतम् residing in the sun? तेजः light? जगत् the world? भासयते illumines? अखिलम् whole? यत् which? चन्द्रमसि in the moon? यत् which? च and? अग्नौ in the fire? तत् that? तेजः light? विद्धि know? मामकम् Mine.Commentary The immanence of the Lord as the allilluminating light of consciousness is described in this verse.I am the cause and the source of the light by which the sun illumines the world? as also the reflected light of the sun in the moon and that of fire.Tejah Light The light of consciousness.If that is so? an objector says The light of consciousness exists alike in all moving and unmoving objects. Then why has the Lord mentioned this special alification of light as residing in the sun? moon and fire Please explain. We say The higher manifestation of the light of consciousness in the sun? etc.? is due to a large concentration of Sattva in them. Sattva is very brilliant and luminous in them. That is the reason why there is this special alification.Here is an illustration. The face of a man is not at all reflected on a wall? piece of wood or a block of stone? but the same face is reflected beautifully in a very clean mirror. The degree of clearness of the reflection in the mirror is acording to the degree of transparency of the mirror. The more the transparency of the mirror? the better the reflection of the face the less the transparency? the worse the reflection. Even so Gods light shines in the sun and also in the pure heart of a devotee.

Swami Gambhīrānanda Classical
Translation
15.12 That light in the sun which illumines the whole world, that which is in the moon, and that which is in fire,-know that light to be Mine.
Shri Purohit Swami Classical
Translation
15.12 Remember that the Light which, proceeding from the sun, illumines the whole world, and the Light which is in the moon, and That which is in the fire also, all are born of Me.
Related values & verses
Related values
Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)Vairagya (Detachment / Dispassion)
Related verses
BG 10.21 BG 7.8 BG 13.18 SB 3.26.50 SB 12.11.28 SB 8.18.5 CC Ādi 2.12 CC Madhya 20.256 CC Madhya 25.37 Muṇḍaka Upaniṣad 2.2.10Kaṭha Upaniṣad 2.2.15
Study Q&A referencing this verse
Related lectures
Personal Guidance
The radiance of the sun, dispelling darkness, the brilliance of the moon, the splendor of fire — all from Me.
Practical Applications
  • Recognize light itself as Kṛṣṇa.
  • Use sunlight as remembrance.
  • Honor sources of illumination as His specific opulence.
Reflection Questions
  • When did I last honor sunlight as Him?
  • What would daily sunlight-as-prayer offer?
Analogy

A king commissions a hundred mirrors and a hundred lamps and scatters them across his kingdom — each subject who walks into a lit room feels grateful to the lamp. But the kingdom's light bill is paid in one ledger, by one treasurer. Sun, moon, and fire are mirrors and lamps; the brilliance ferried through them is one tejas, flowing without bill from a single source.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.13

↗
गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधी: सर्वा: सोमो भूत्वा रसात्मक: ॥ १३ ॥
gām āviśya ca bhūtāni
[gaam aavishya cha bhootaani]
dhārayāmy aham ojasā
[dhaarayaamy aham ojasaa]
puṣṇāmi cauṣadhīḥ sarvāḥ
[pushnaami chaushadheeh sarvaah]
somo bhūtvā rasātmakaḥ
[somo bhootvaa rasaatmakah]
Word-for-word
gām — the planets āviśya — entering ca — also bhūtāni — the living entities dhārayāmi — sustain aham — I ojasā — by My energy puṣṇāmi — am nourishing ca — and auṣadhīḥ — vegetables sarvāḥ — all somaḥ — the moon bhūtvā — becoming rasa - ātmakaḥ — supplying the juice .
Blended reading (Sanskrit + English inline)
gām āviśya ca bhūtāni
gām
the planets
āviśya
entering
ca
also
bhūtāni
the living entities
dhārayāmy aham ojasā
dhārayāmi
sustain
aham
I
ojasā
by My energy
puṣṇāmi cauṣadhīḥ sarvāḥ
puṣṇāmi
am nourishing
ca
and
auṣadhīḥ
vegetables
sarvāḥ
all
somo bhūtvā rasātmakaḥ
somaḥ
the moon
bhūtvā
becoming
rasa - ātmakaḥ
supplying the juice .
Important Words
  • āviśya — entering
    Ā + viś — to enter into, to pervade. Kṛṣṇa does not merely create the planets and stand off; He enters each one and is the substrate of its stability. The verb keeps the Lord immanent at the very moment it asserts His cosmic scale.
  • dhārayāmi — sustain
    From dhṛ — to hold, to bear up. The same root as dharma. The planets are held in orbit by Kṛṣṇa's holding, not by inertia. Gravitational law is the *form* of His dhāraṇā, not an alternative to it.
  • ojasā — by My energy
    Ojas — vital potency, the same word used for the body's reservoir of life-strength. Kṛṣṇa's cosmic ojas is what keeps the planets in orbit; the same ojas, scaled down, is what keeps you upright in the morning.
  • puṣṇāmi — am nourishing
    Present tense, first person, continuous. The nourishing is happening right now, without pause. Every cell drawing nutrient is, at the same moment, being drawn upon by the speaker of the verse.
  • somaḥ — the moon
    Soma — the moon, but also the cool, nourishing sap-deity of the Vedas. Paired with bhūtvā ('having become') in the verse, Kṛṣṇa does not delegate the moon to a moon-god; He becomes the moon for the work of vegetative nourishment. The moon is, for the duration of this function, a form of His.
  • rasa - ātmakaḥ — supplying the juice
    Rasa — sap, taste, essence. Ātmaka — 'self-constituted as.' The moon is constituted as the very rasa it transmits. Hence rasa-tattva: the same word names lunar sap, the taste of food, devotional emotion, and ultimately Kṛṣṇa Himself (raso vai saḥ).
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa extends His immanence to the food chain. He enters earth as gravitational ojas keeping creatures grounded, and becomes the moon whose cool, sap-laden rays grow the herbs. Even your dinner, the verse implies, traces back to Him in two forms.
Further notes (विवरण · Vivaraṇa)
'Gām āviśya' picks up the Vedic image of the Lord upholding pṛthivī (cf. Bṛhad-āraṇyaka 3.7); 'soma rasa-ātmakaḥ' draws on the doctrine of candramā oṣadhīnām patiḥ (cf. 10.21). Together they reach across geophysics and biology to a single divine agency. Note the pivot from 'I' (gām āviśya) to 'becoming Soma' (somo bhūtvā) — the Lord both indwells and appears as natural forces.
Prose order (अन्वय · Anvaya)
अहं गाम् आविश्य ओजसा भूतानि धारयामि; रस-आत्मकः सोमः भूत्वा च सर्वाः औषधीः पुष्णामि ।
ahaṃ gām āviśya ojasā bhūtāni dhārayāmi; rasa-ātmakaḥ somaḥ bhūtvā ca sarvāḥ auṣadhīḥ puṣṇāmi |
Having entered the earth, I support living beings by My energy; and becoming the moon, whose essence is sap, I nourish all plants.
Word split (पदच्छेद · Padaccheda)
गाम् आविश्य च भूतानि धारयामि अहम् ओजसा । पुष्णामि च औषधीः सर्वाः सोमः भूत्वा रस-आत्मकः ॥
gām āviśya ca bhūtāni dhārayāmi aham ojasā | puṣṇāmi ca auṣadhīḥ sarvāḥ somaḥ bhūtvā rasa-ātmakaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
गाम् gām गो (f.) acc.sg. (accusative singular) the earth ('cow / firm one')
आविश्य āviśya आ + √विश् abs. (absolutive) having entered
भूतानि bhūtāni भूत (n.) acc.pl. (accusative plural) living beings
धारयामि dhārayāmi √धृ caus. (causative) pres. (present) 1sg.par. (parasmaipada / active voice) I support, sustain
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
ओजसा ojasā ओजस् (n.) ins.sg. (instrumental singular) by vital energy
पुष्णामि puṣṇāmi √पुष् pres. (present) 1sg.par. (parasmaipada / active voice) I nourish
औषधीः auṣadhīḥ औषधि (f.) acc.pl. (accusative plural) herbs, plants
सर्वाः sarvāḥ सर्व adj. acc.pl. (accusative plural)f. all
सोमः somaḥ सोम (m.) nom.sg. (nominative singular) the moon / Soma
भूत्वा bhūtvā √भू abs. (absolutive) having become
रस-आत्मकः rasa-ātmakaḥ रस (m.) + आत्मक adj. nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) whose nature is sap / essence
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-saṁhitā. It is said there that one plenary portion of the Supreme Personality of Godhead, Paramātmā, enters into the planets, the universe, the living entity, and even into the atom. So due to His entrance, everything is appropriately manifested. When the spirit soul is there, a living man can float on the water, but when the living spark is out of the body and the body is dead, the body sinks. Of course when it is decomposed it floats just like straw and other things, but as soon as the man is dead, he at once sinks in the water. Similarly, all these planets are floating in space, and this is due to the entrance of the supreme energy of the Supreme Personality of Godhead. His energy is sustaining each planet, just like a handful of dust. If someone holds a handful of dust, there is no possibility of the dust’s falling, but if one throws it in the air it will fall down. Similarly, these planets, which are floating in the air, are actually held in the fist of the universal form of the Supreme Lord. By His strength and energy, all moving and nonmoving things stay in their place. It is said in the Vedic hymns that because of the Supreme Personality of Godhead the sun is shining and the planets are steadily moving. Were it not for Him, all the planets would scatter, like dust in air, and perish. Similarly, it is due to the Supreme Personality of Godhead that the moon nourishes all vegetables. Due to the moon’s influence, the vegetables become delicious. Without the moonshine, the vegetables can neither grow nor taste succulent. Human society is working, living comfortably and enjoying food due to the supply from the Supreme Lord. Otherwise, mankind could not survive. The word rasātmakaḥ is very significant. Everything becomes palatable by the agency of the Supreme Lord through the influence of the moon.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
13. Entering the earth by My power, I support all beings. I nourish all plants, becoming the moon, full of sweet juice.
Commentary

Entering the earth (gām) by My own śakti (ojasā), and being situated there, I maintain the moving and non-moving entities (bhūtāni). Becoming the sweet-juiced moon, I cause plants such as rice to increase and grow.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
13. Entering the earth by My power, I support all beings. I nourish all plants, becoming the moon, full of sweet juice.
Commentary

Entering the earth, which is like a lump of dust, I make it firm and support all moving and non-moving things by My śakti. The sacred text says yena dyaur ugrā pṛthivī ca dṛḍhā: by whom the heavens, and powerful earth are made firm. (Ṛk Veda 8.7.3.1) This indicates that, if not for that power, the earth would perish, dissolving like a fistful of sand. Becoming the moon, made of nectar (rasātmakaḥ somaḥ), I nourish all plants, such as rice. I make things full of various tasty flavors. For the jīvas situated on the earth and enjoying various tastes, I alone accomplish their experience of various tastes, after making the places of enjoyment such as palaces, gardens, tanks and playgrounds (from earth).

Bhūrijana Dāsa Gauḍīya
Commentary

Not only Krsna is supplying the vegetables and make them tasty, but in the next verse He says:

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: These verses help us to know how things are taking place in this material world and thus

be established in knowledge. One who is entangled within the banyan tree can develop his Krishna

consciousness by appreciating Krishna as the maintainer of the phenomenal world

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.13 Ca, and; avisya, entering; gam, the earth; aham, I; dharayami, sustain; bhutani, the beings, the world; ojasa, through (My) power, the power that belongs to God and is free from passing and attachment, (and) which has penetrated the earth to support it, and owing to which the heavy earth does not fall and does not crumble. There is a similar mantra: 'By which the heaven is made mighty, and the earth firm' (Tai. Sam. 4.1.8.5), and also, 'He supported the earth' (op.cit., 4.1.8.3), etc. Hence, it has rightly been said, 'Entering the earth I sustain the moving and non-moving beings.' Moreover, pusnami, I nourish, I make healthy and full of the sweet flavour of juices; sarvah, all; osadhih, the plants-paddy, barley, etc.; bhutva, by becoming; somah, Soma; rasatmakah, which is of the nature of sap. Soma consists of all the juices; it is the source of all juices. Indeed, it nourishes all plants by infusing its own juice into everything. Besides,
Śrī Rāmānujācārya Classical
Translation
15.13 Entering the earth I uphold all beings by My strength, namely, by My irresistible power, Likewise, becoming the Soma consisting of the juice of the nectar, I nourish all herbs.
Śrī Abhinavagupta Classical
Translation
15.13 See Comment under 15.14
Swami Sivananda Classical
Translation
15.13 Permeating the earth I support all beings by (My) energy; and having become the watery moon I nourish all herbs.
Commentary

15.13 गाम the earth? आविश्य permeating? च and? भूतानि all beings? धारयामि support? अहम् I? ओजसा by (My) energy? पुष्णामि (I) nourish? च and? औषधीः the herbs? सर्वाः all? सोमः moon? भूत्वा having become रसात्मकः watery.Commentary The immanence of the Lord as the allsustaining life is described in this verse.Ojas The energy of the Lord (Isvara). The vast heaven and earth are firmly held by this energy. It permeates the earth to support the world. This energy is destitute of passion and attachment. As the vast earth is supported by the energy of the Lord? it does not fall? it is not broken down to pieces and it does not sink into the nether worlds.The Lord penetrates the earth and supports all movable and immovable objects by His energy.Rasatmakah somah The watery moon The moon is regarded as the repository of all savours or,fluids (Rasas). I? becoming the watery moon? nourish all herbs and plants such as rice? wheat? etc.? by infusing sap into them? and make them savoury. I feed the vegetable kingdom with My vital juice (Ojas) which pervades the soil and generates sweet juice or sap in herbs? plants and trees. The watery or savoury moon nourishes all herbs and plants by infusing sap or savours into them.Moreover --

Swami Gambhīrānanda Classical
Translation
15.13 And entering the earth I sustain the beings through (My) power; and nourish all the plants by becoming Soma [According to S. and most other translators, Soma means the moon.-Tr.] which is of the nature of sap.
Shri Purohit Swami Classical
Translation
15.13 1 enter this world and animate all My creatures with My vitality; and by My cool moonbeams I nourish the plants.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 9.6 BG 10.42 BG 7.9 SB 2.5.32 SB 5.23.3 SB 10.8.37 CC Ādi 5.66 CC Madhya 20.281 CC Madhya 21.40 Kaṭha Upaniṣad 2.2.2Śvetāśvatara Upaniṣad 3.2
Sciences essays referencing this verse
Related lectures
Personal Guidance
Entering each planet, by My energy, I sustain them; becoming the moon, I supply juice to all vegetables.
Practical Applications
  • Recognize Kṛṣṇa's hidden hand in agricultural and lunar cycles.
  • Honor food as His specific gift.
  • Don't take cosmic life-support systems for granted.
Reflection Questions
  • Where do I take cosmic systems for granted?
  • What would gratitude practice add?
Analogy

A gardener walks the rows at midnight, unseen, watering each plant from a hidden source — and at full moon he climbs the moon itself and pours its silver sap into every grain and herb across the planet. The crops swell; the farmers credit rain and soil. The gardener, soma-rūpa, is named only in the Veda. Kṛṣṇa here lifts the veil over a kitchen-table miracle: the rasa in your rice was not produced by your farming.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.14

↗
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: । प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् ॥ १४ ॥
ahaṁ vaiśvānaro bhūtvā
[aham vaishvaanaro bhootvaa]
prāṇināṁ deham āśritaḥ
[praaninaam deham aashritah]
prāṇāpāna-samāyuktaḥ
[praanaapaana-samaayuktah]
pacāmy annaṁ catur-vidham
[pachaamy annam chatur-vidham]
Word-for-word
aham — I vaiśvānaraḥ — My plenary portion as the digesting fire bhūtvā — becoming prāṇinām — of all living entities deham — in the bodies āśritaḥ — situated prāṇa — the outgoing air apāna — the down-going air samāyuktaḥ — keeping in balance pacāmi — I digest annam — foodstuff catuḥ - vidham — the four kinds .
Blended reading (Sanskrit + English inline)
ahaṁ vaiśvānaro bhūtvā
aham
I
vaiśvānaraḥ
My plenary portion as the digesting fire
bhūtvā
becoming
prāṇināṁ deham āśritaḥ
prāṇinām
of all living entities
deham
in the bodies
āśritaḥ
situated
prāṇāpāna-samāyuktaḥ
prāṇa
the outgoing air
apāna
the down-going air
samāyuktaḥ
keeping in balance
pacāmy annaṁ catur-vidham
pacāmi
I digest
annam
foodstuff
catuḥ - vidham
the four kinds .
Important Words
  • vaiśvānaraḥ — My plenary portion as the digesting fire
    Vaiśvānara — 'belonging to all men,' a name as old as the Ṛg Veda for Agni in his most universal form. Kṛṣṇa claims this Vedic name as His own portion. The fire that every household worshipped is, He says, a specific aṁśa of His.
  • prāṇa — the outgoing air
    The upward-moving life-air. Digestion runs on the meeting of two opposite currents; prāṇa supplies the upward draft that keeps the digestive fire stoked. The yogic anatomy of breath is, in this verse, the anatomy of God.
  • apāna — the down-going air
    The downward-moving life-air. Without apāna, no waste is expelled and the fire chokes. Kṛṣṇa pairs the two as a single instrument — the verse names two airs but means one bellows.
  • samāyuktaḥ — keeping in balance
    Sam + ā + yuj — fully yoked, completely joined. The Lord is not adjacent to prāṇa and apāna; He is yoked to them. Vaiśvānara is the yoga of the two breaths, not a fire next to them.
  • annam — foodstuff
    Annam — the same word the Upaniṣads call the lowest sheath of being (annamaya-kośa) and identify with Brahman (annam brahma). The verse is therefore not a digestive curiosity; it is locating Brahman in your lunch.
  • catuḥ - vidham — the four kinds
    Four — chewed, sucked, licked, swallowed. Every category of food known to Āyurveda is accounted for. No mouthful escapes Vaiśvānara's jurisdiction; the verse closes every loophole in the kitchen.
I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The immanence-list reaches inside the body: Kṛṣṇa is the very fire of digestion. Paired with prāṇa and apāna, he 'cooks' the four sorts of food (chewed, sucked, licked, swallowed). Every meal is silently offered to and by Him.
Further notes (विवरण · Vivaraṇa)
Vaiśvānara is an old Vedic name for Agni (Ṛg-Veda 1.59) — here turned inward as jaṭhara-agni, the gastric flame Āyurveda makes central. The four kinds of food (carvya, cūṣya, lehya, peya) become a standard Sanskrit dietary taxonomy. Verse-pair 15.13-14 forms a unit: Soma supplies the food, Agni transforms it — the macro- and micro-cosmic kitchen of the Lord.
Prose order (अन्वय · Anvaya)
अहं वैश्वानरः भूत्वा प्राणिनां देहम् आश्रितः प्राण-अपान-समायुक्तः (सन्) चतुर्-विधम् अन्नं पचामि ।
ahaṃ vaiśvānaraḥ bhūtvā prāṇināṃ deham āśritaḥ prāṇa-apāna-samāyuktaḥ (san) catur-vidham annaṃ pacāmi |
Having become Vaiśvānara (the digestive fire), residing in the bodies of living beings and conjoined with prāṇa and apāna, I digest the fourfold food.
Word split (पदच्छेद · Padaccheda)
अहं वैश्वानरः भूत्वा प्राणिनां देहम् आश्रितः । प्राण-अपान-समायुक्तः पचामि अन्नं चतुर्-विधम् ॥
ahaṃ vaiśvānaraḥ bhūtvā prāṇināṃ deham āśritaḥ | prāṇa-apāna-samāyuktaḥ pacāmi annaṃ catur-vidham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
वैश्वानरः vaiśvānaraḥ वैश्वानर (m.) nom.sg. (nominative singular) Vaiśvānara (the digestive fire / fire of all)
भूत्वा bhūtvā √भू abs. (absolutive) having become
प्राणिनाम् prāṇinām प्राणिन् (m.) gen.pl. (genitive plural) of breathing creatures
देहम् deham देह (m.) acc.sg. (accusative singular) body
आश्रितः āśritaḥ आ + √श्रि p.p.p. (past passive participle) nom.sg. (nominative singular)m. having taken shelter / residing
प्राण-अपान-समायुक्तः prāṇa-apāna-samāyuktaḥ प्राण (m.) + अपान (m.) + सम् + आ + √युज् p.p.p. (past passive participle) nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) joined with the outgoing and incoming breaths
पचामि pacāmi √पच् pres. (present) 1sg.par. (parasmaipada / active voice) I cook, digest
अन्नम् annam अन्न (n.) acc.sg. (accusative singular) food
चतुर्-विधम् catur-vidham चतुर् + विध adj. acc.sg. (accusative singular)n., bahuvrīhi cpd. (compound) of four kinds
Purport

According to Āyur-vedic śāstra, 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 ( Bṛhad-āraṇyaka Upaniṣad 5.9.1) also confirm that the Supreme Lord or Brahman is situated in the form of fire within the stomach and is digesting all kinds of foodstuff ( ayam agnir vaiśvānaro yo ’yam antaḥ puruṣe yenedam annaṁ pacyate ). Therefore since He is helping the digestion of all kinds of foodstuff, the living entity is not independent in the eating process. Unless the Supreme Lord helps him in digesting, there is no possibility of eating. He thus produces and digests foodstuff, and by His grace we are enjoying life. In the Vedānta-sūtra (1.2.27) this is also confirmed. Śabdādibhyo ’ntaḥ pratiṣṭhānāc 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 drunk, some are chewed, some are licked up, and some are sucked – and He is the digestive force for all of them.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
14. Becoming the fire of digestion, I take shelter within all beings. I digest the four types of food using the prāṇa and apāna.
Commentary

Becoming vaiśvānara, the fire in the stomach, taking shelter of the bodies of living entities, along with the prāṇa and apāna, which stimulate the fire, I digest the food of four types. The four types of food are: chewed with the teeth (bhakṣya), like roasted chick peas; savored by the tongue without using the teeth (bhojya) such as soup; licked (lehya) such as raw sugar; and sucked items (coṣya), in which the chewed portion is discarded, such as sugar cane stick.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
14. Becoming the fire of digestion, I take shelter within all beings. I digest the four types of food using the prāṇa and apāna.
Commentary

I alone am the cause of digesting foods, such as rice and other enjoyable items. Becoming the fire of the stomach, accepting that small body, taking shelter in the stomachs (deham) of all living beings, being engaged with the prāṇa and apāna which enliven the stomach, I bring about the digestion of the four types of food eaten by the living entities. The śṛuti says ayam agnir vaiśvānaro yo’yam antaḥ puruṣe yenedaṁ annaṁ pacyate: the Lord is the fire of digestion which is within man and by which food is digested. (Bṛhad Āraṇyaka Upaniṣad 5.9) That I alone am the body of the digestive fire, assisting in digestion, is also stated by the author of Vedānta. śabdādibhyo’ntaḥ pratiṣṭhānāc ca: if there be objection that the fire of digestion is not Viṣṇu, because of opposing statements and His residing in the human body, the answer is that the fire is Viṣṇu, because meditation on Visnu is taught. (Vedānta Sūtras 1.2.27) The four types of food are those which are chewed (bhakṣyam), sipped (bhojyam), licked (lehyam) and sucked (cūṣyam). Bhakṣya means that which is chewed with the teeth, such as chick peas or bread. It is also called carvyam. Sipped items are such thing as soup and porridge. Licked items are such things as milk rice, raw sugar and honey. Sucked items are such things as ripe amalaki and sugar cane. When the Lord says He becomes the moon and the fire of digestion, that He is not different from them, it should be understood that He does so by His power of pervasion.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

To digest we need Krishna’s energy as fire and life airs (outgoing and incoming)

LINK BETWEEN TEXTS 15.14 & 15.15: Up until Text 15.14 it is shown how even conditioned living

entities can appreciate and recognize Krishna. We should be attracted to Krishna by knowing His position

as:

Our maintainer on both the cosmic and personal levels (15.12 – 15.14)
Compiler of Vedanta and knower of the Vedas (15.15)

Focus of Learning

(a) Importance of digestive fire (Ref. Ayur Veda)

Fire in the stomach digests all the food sent there
If the fire is not blazing there is no hunger

(b) Supporting References

Ref. Brhat-aranyaka Upanisad – Supreme Lord is situated as fire in the stomach and digesting all kinds of foodstuff
Ref. Vedanta Sutra – The Lord is situated within sound, body, air and even within the stomach as digestive fire

(c) Four kinds of foodstuffs – Swallowed, chewed, licked and sucked

(a) All planets float in air only by Lord’s energy – Lord enters each atom, planet and each living

entities heart by one plenary portion – Paramatma (Ref. Brahma Samhita)

Analogy: Living entity floats on water till he is alive because of the presence of spirit soul. Similarly planets float because of presence of Supreme Personality of Godhead
Analogy: Planets are held like hand full of dust in a fist – Thus He keeps all moving and non-moving things in place
Supporting Ref. Vedic Hymns

(b) Supreme Personality of Godhead is the source of the moonshine

The moon nourishes nourishes all vegetables and they becomes delicious and succulent
Importance of the word “Rasatmakah” (supplying the juice) – This indicates Everything becomes palatable by agency of Supreme Lord through the influence of moon
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.14 Bhutva, taking the form of; vaisvanarah, Vaisvanara, the fire in the stomach, mentioned in such Upanisadic texts as, 'This fire that is within man and digests the food (that is eaten) is Vaisvanara' (Br. 5.9.1); becoming that Vaisvanara, and asritah, residing in, entering; deham, the bodies; praninam, of creatures, of living beings; aham, I Myself; prana-apana-samayuktah, in association [i.e. kindled, inflamed, by Prana and Apana.] with Prana and Apana; [Prana-that vital force which goes upward and has its seat really in the heart (cf. Tai. Br. 3.10.8.5), but it said to be located at the tip of the nose since its presence is directly felt there. Apana-that vital force which goes downward, below the navel, and has its seat in the organs of excertion.-Tr.] pacami, digest; the caturvidham, four kinds of; annam, food-those that are eaten by masticating, swallowing, sucking and licking. The eater is the fire called Vaisvanara, and the eaten is the food Soma. One who looks upon all that there is as being these two, fire and Soma, is not affected by the impurity of food. Further,
Śrī Rāmānujācārya Classical
Translation
15.14 Becoming the 'digestive fire', or the fire of digestion, I function within the bodies of all living creatures. In union with various activities of 'inward and outward breaths', I digest the 'four kinds of food' eaten by individuals. These consist of foods to be chewed, sucked, licked and drunk. The Supreme Person who has the Soma, digestive fire etc., as his glory (Vibhuti) is here eated with Him by means of co-ordinate predication in the verses 'Becoming the juicy Soma' and 'Becoming the digestive fire'. He now sets forth the reason for eating these glories with Himself.
Śrī Abhinavagupta Classical
Translation
15.12-14 Yad aditya-etc. upto caturvidham. While clarifying the role [of the Lord] as the Creator, Sustainer and Destroyer - a role that has been indicated in the Tenth Chapter - by [the description of Him as identical with] the triple luminories like the sun etc., our venerable preceptor has rightly said : The present passage declares that the power, the pentad of elements has [both] collectively and individually, to sustain the world, is the Absolute power of the Bhagavat Himself. For instance : The sunlight has the power of illumining and sustaining, because the twin elements of the fire and the earth are one [with the Bhagavat]. This has been started by the twin hemistitches '[That light] which is found in the sun etc.' and 'And by penetrating the earth etc.' The moon-light is illumining and nourishing because of its assoication of the elements of the earth, the water and the fire [with the Bhagavat]. That has been stated by the portion '[That light] which is in the moon' and by the hemistitch 'Being the sapful moon I nourish all plants'. The light of fire is, however, of the nature of illumining, parching, burning, sweating and ripening (or cooking). It is so because of the association of the elements, the earth, the water, the fire and the wind [with the Bhagavat]. The same has been said here by the portion, '[That light] which is in the fire' and also by the [entire verse] 'I, being the digestive fire etc.' But the [element] ether is no doubt all pervaisve (inclusive), because it is of the form of room which is nothing but awareness. Therefore, having so far explained the nature [of the Absolute Self] as the object of knowledge, now, with a view to show the Self to be conscious of the freedom that remains as a background (or substratum) of that very nature of object of knowledge; to be of transcending nature; to be the Supreme Lord; to be independent in all knowledges; and to be the Creator of all; [the Lord] says -
Swami Sivananda Classical
Translation
15.14 Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and the Apana, digest the fourfold food.
Commentary

15.14 अहम् I? वैश्वानरः (the fire) Vaisvanara? भूत्वा having become? प्राणिनाम् of living beings? देहम् the body? आश्रितः abiding? प्राणापानसमायुक्तः associated with Prana and Apana? पचामि (I) digest? अन्नम् food? चतुर्विधम् fourfold.Commentary The immanence of the Lord as the gastric fire in all living beings is described in this verse.Vaisvanara The fire that abides in the stomach. This fire is fanned by the bellows of the incoming and the outgoing breaths continuously and large antities of food are digested. Inside the wonderful laboratory of the stomach I digest the food by taking the form of this gastric fire.Four kinds of food (1) Food which has to be eaten by mastication (Bhakshyam). (2) That which has to be sucked in (Bhojyam). (3) That which has to be licked (Lehyam). (4) That which has to be devoured or swallowed (Choshyam). Another classification is as follows (1) Rice is PrithiviAnnam (solid food) for human beings. (2) Water is Apyannam (watery food) for birds like the Chataka. (3) Fire is Tejasannam (hot food) for certain creatures. (4) Air is Vayvannam (air as food) for serpents.अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषः येनेदमन्नं पच्यते।।This fire which is within man and by which the food is digested is Vaisvanara. (Brihadaranyaka Upanishad 5.9.1)He who thinks or meditates and feels that the Vaisvanara fire is the eater? that the food eaten by the fire is the Soma (moon) and that the two together form AgniSoma is not contaminated by the impurities in the food. He who meditates before he takes his food that the whole world which is in the form of eater and eaten is made up of Agni and Soma? is not tainted by the evil arising from eating bad food.Repeat this verse daily before you take your food. You will be free from all taints of impurity in food.

Swami Gambhīrānanda Classical
Translation
15.14 Taking the form of Vaisvanara and residing in the bodies of creatures, I, in association with Prana and Apana, digest the four kinds of food.
Shri Purohit Swami Classical
Translation
15.14 Becoming the fire of life, I pass into their bodies and, uniting with the vital streams of Prana and Apana, I digest the various kinds of food.
Related values & verses
Related values
Kshama (Forgiveness / Patience)Karuna (Kindness / Compassion)Anahankarah (Freedom from False Ego)
Related verses
BG 3.12 BG 3.14 BG 9.26 SB 3.26.39 SB 2.1.33 SB 11.15.22 CC Madhya 3.66 CC Antya 6.313 CC Madhya 25.104 Taittirīya Upaniṣad 3.2Praśna Upaniṣad 3.5
Concepts
Sutra
Study Q&A referencing this verse
Related lectures
Personal Guidance
I am the digestive fire in the bodies of all living beings — combining with prāṇa and apāna, I digest the four kinds of food.
Practical Applications
  • Recognize the digestive fire as Kṛṣṇa Himself.
  • Honor digestion as His ongoing work.
  • Pray over food acknowledging this digestive partnership.
Reflection Questions
  • Have I treated digestion as automatic?
  • What does honoring His digestive presence change?
Analogy

A blacksmith works the bellows at his forge — incoming breath fans the coals, outgoing breath shapes the flame, and the food dropped in is melted, separated, made useful. The blacksmith inside your ribs is Kṛṣṇa as Vaiśvānara. Every plate of rice is being smelted right now by a divine smith whose tongs are prāṇa and apāna and whose anvil is the heart of the body.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.15

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सर्वस्य चाहं हृदि सन्निविष्टो मत्त: स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ १५ ॥
sarvasya cāhaṁ hṛdi sanniviṣṭo
[sarvasya chaaham hridi sannivishto]
mattaḥ smṛtir jñānam apohanaṁ ca
[mattah smritir jnaanam apohanam cha]
vedaiś ca sarvair aham eva vedyo
[vedaish cha sarvair aham eva vedyo]
vedānta-kṛd veda-vid eva cāham
[vedaanta-krid veda-vid eva chaaham]
Word-for-word
sarvasya — of all living beings ca — and aham — I hṛdi — in the heart sanniviṣṭaḥ — situated mattaḥ — from Me smṛtiḥ — remembrance jñānam — knowledge apohanam — forgetfulness ca — and vedaiḥ — by the Vedas ca — also sarvaiḥ — all aham — I am eva — certainly vedyaḥ — knowable vedānta - kṛt — the compiler of the Vedānta veda - vit — the knower of the Vedas eva — certainly ca — and aham — I .
Blended reading (Sanskrit + English inline)
sarvasya cāhaṁ hṛdi sanniviṣṭo
sarvasya
of all living beings
ca
and
aham
I
hṛdi
in the heart
sanniviṣṭaḥ
situated
mattaḥ smṛtir jñānam apohanaṁ ca
mattaḥ
from Me
smṛtiḥ
remembrance
jñānam
knowledge
apohanam
forgetfulness
ca
and
vedaiś ca sarvair aham eva vedyo
vedaiḥ
by the Vedas
ca
also
sarvaiḥ
all
aham
I am
eva
certainly
vedyaḥ
knowable
vedānta-kṛd veda-vid eva cāham
vedānta - kṛt
the compiler of the Vedānta
veda - vit
the knower of the Vedas
eva
certainly
ca
and
aham
I .
Important Words
  • hṛdi — in the heart
    Locative — *seated* there, not visiting. Paramātmā's residence is permanent; He does not arrive at the heart at the moment of meditation. The seeker's task is not to install Him but to notice the Resident already in occupancy.
  • smṛtiḥ — remembrance
    Listed first of the three faculties Kṛṣṇa supplies. Smṛti is, for the bhakta, more important than knowledge — bhakti is fundamentally a remembering. The fact that you can remember your iṣṭa-deva at all is a gift from His side, not a feat of your own neurons.
  • apohanam — forgetfulness
    Forgetting is *also* from Him. He withdraws memory as well as supplying it — which means He is the variable. This is sobering and consoling at once: my forgetfulness of Kṛṣṇa is allowed by Kṛṣṇa, and so my asking Him to lift it is the only sane request.
  • vedyaḥ — knowable
    Gerundive — 'to be known.' The grammatical mood is prescription, not description: the Vedas exist *in order that* He be known. Any reading of Vedic literature that does not arrive at Him has misread the purpose stated in this very verse.
  • vedānta - kṛt — the compiler of the Vedānta
    Kṛṣṇa is identifying Himself as Vyāsa, who as Bādarāyaṇa compiled the Brahma-sūtras. The author of the Vedānta and the speaker of the Gītā are the same Person. The Gītā is therefore self-conscious of its place in the Vedānta canon.
  • veda - vit — the knower of the Vedas
    The phrase from 15.1 returns. The chapter opened by promising that he who knows the tree is the knower of the Vedas; it now closes the loop by declaring that Kṛṣṇa Himself is *the* veda-vit. The knower the verse pointed to is the speaker.
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 Vedānta, and I am the knower of the Vedas.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The chapter's hinge verse. Kṛṣṇa announces He is the antaryāmin lodged in every heart: memory, cognition, and even forgetting are His doing. And the Vedas have only ever pointed to Him — author of Vedānta, He is also its ultimate referent.
Further notes (विवरण · Vivaraṇa)
Three claims compressed: ontological (heart-dweller), epistemological (source of smṛti / jñāna / apohana), and hermeneutic (sole vedya of the Vedas). The first echoes Śvetāśvatara 3.20 'aṇor aṇīyān'; the third makes Kṛṣṇa Himself the tātparya of all śāstra — a verse that grounds the Gītā's self-presentation. Bookends 15.1's 'sa veda-vit': the knower of the tree is really the One the Veda was pointing to.
Prose order (अन्वय · Anvaya)
अहं च सर्वस्य हृदि सन्निविष्टः (अस्मि); मत्तः स्मृतिः ज्ञानम् अपोहनं च (प्रवर्तते) । सर्वैः वेदैः च अहम् एव वेद्यः (अस्मि); वेदान्त-कृत् वेद-वित् एव च अहम् (अस्मि) ।
ahaṃ ca sarvasya hṛdi sanniviṣṭaḥ (asmi); mattaḥ smṛtiḥ jñānam apohanaṃ ca (pravartate) | sarvaiḥ vedaiḥ ca aham eva vedyaḥ (asmi); vedānta-kṛt veda-vit eva ca aham (asmi) |
And I am seated in the heart of every being; from Me proceed remembrance, knowledge, and their removal. By all the Vedas I alone am to be known; I am verily the maker of Vedānta and the knower of the Veda.
Word split (पदच्छेद · Padaccheda)
सर्वस्य च अहं हृदि सन्निविष्टः मत्तः स्मृतिः ज्ञानम् अपोहनं च । वेदैः च सर्वैः अहम् एव वेद्यः वेदान्त-कृत् वेद-वित् एव च अहम् ॥
sarvasya ca ahaṃ hṛdi sanniviṣṭaḥ mattaḥ smṛtiḥ jñānam apohanaṃ ca | vedaiḥ ca sarvaiḥ aham eva vedyaḥ vedānta-kṛt veda-vit eva ca aham ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
सर्वस्य sarvasya सर्व adj. gen.sg. (genitive singular)m. of every (being)
हृदि hṛdi हृद् (n.) loc.sg. (locative singular) in the heart
सन्निविष्टः sanniviṣṭaḥ सम् + नि + √विश् p.p.p. (past passive participle) nom.sg. (nominative singular)m. seated, established
मत्तः mattaḥ अस्मद् pron. (pronoun) abl.sg. (ablative singular) from Me
स्मृतिः smṛtiḥ स्मृति (f.) nom.sg. (nominative singular) remembrance, memory
ज्ञानम् jñānam ज्ञान (n.) nom.sg. (nominative singular) knowledge
अपोहनम् apohanam अप + √ऊह् krt-suffix -ल्युट् (n.) nom.sg. (nominative singular) removal, forgetting
वेदैः vedaiḥ वेद (m.) ins.pl. (instrumental plural) by the Vedas
सर्वैः sarvaiḥ सर्व adj. ins.pl. (instrumental plural)m. by all
वेद्यः vedyaḥ √विद् gerundive (kṛtya) nom.sg. (nominative singular)m. to be known
वेदान्त-कृत् vedānta-kṛt वेदान्त (m.) + √कृ krt-suffix -क्विप् nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) maker / author of Vedānta
वेद-वित् veda-vit वेद (m.) + √विद् krt-suffix -क्विप् nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) knower of the Veda
Purport

The Supreme Lord is situated as Paramātmā in everyone’s heart, and it is from Him that all activities are initiated. The living entity forgets everything of his past life, but he has to act according to the direction of the Supreme Lord, who is witness to all his work. Therefore he begins his work according to his past deeds. Required knowledge is supplied to him, and remembrance is given to him, and he forgets, also, about his past life. Thus, the Lord is not only all-pervading; He is also localized in every individual heart. He awards the different fruitive results. He is worshipable not only as the impersonal Brahman, the Supreme Personality of Godhead and the localized Paramātmā, but as the form of the incarnation of the Vedas as well. The Vedas give the right direction to people so that they can properly mold their lives and come back to Godhead, back to home. The Vedas offer knowledge of the Supreme Personality of Godhead, Kṛṣṇa, and Kṛṣṇa in His incarnation as Vyāsadeva is the compiler of the Vedānta-sūtra. The commentation on the Vedānta-sūtra by Vyāsadeva in the Śrīmad-Bhāgavatam gives the real understanding of Vedānta-sūtra. The Supreme Lord is so full that for the deliverance of the conditioned soul He is the supplier and digester of foodstuff, the witness of his activity, and the giver of knowledge in the form of the Vedas and as the Supreme Personality of Godhead, Śrī Kṛṣṇa, the teacher of the Bhagavad-gītā. He is worshipable by the conditioned soul. Thus God is all-good; God is all-merciful. Antaḥ-praviṣṭaḥ śāstā janānām. The living entity forgets as soon as he quits his present body, but he begins his work again, initiated by the Supreme Lord. Although he forgets, the Lord gives him the intelligence to renew his work where he ended his last life. So not only does a living entity enjoy or suffer in this world according to the dictation from the Supreme Lord situated locally in the heart, but he receives the opportunity to understand the Vedas from Him. If one is serious about understanding the Vedic knowledge, then Kṛṣṇa gives the required intelligence. Why does He present the Vedic knowledge for understanding? Because a living entity individually needs to understand Kṛṣṇa. Vedic literature confirms this: yo ’sau sarvair vedair gīyate. In all Vedic literature, beginning from the four Vedas, Vedānta-sūtra and the Upaniṣads and Purāṇas, the glories of the Supreme Lord are celebrated. By performance of Vedic rituals, discussion of the Vedic philosophy and worship of the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Kṛṣṇa. The Vedas give us direction by which to understand Kṛṣṇa and the process of realizing Him. The ultimate goal is the Supreme Personality of Godhead. Vedānta-sūtra (1.1.4) confirms this in the following words: tat tu samanvayāt. One can attain perfection in three stages. By understanding Vedic literature one can understand his relationship with the Supreme Personality of Godhead, by performing the different processes one can approach Him, and at the end one can attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse the purpose of the Vedas, the understanding of the Vedas, and the goal of the Vedas are clearly defined.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
15. I am situated in everyone’s heart. From Me come remembrance, knowledge and forgetfulness. And I am also known by all the Vedas. I am the maker of the Vedānta since I alone know the Vedas.
Commentary

Just as I am the fire in the stomach, I am also dwelling in the hearts of all moving and non-moving entities, in the form of the element buddhi, intelligence. From Me in the form of intelligence (mattaḥ), there is remembrance of sensations from objects previously perceived. From Me there is also knowledge, arising through contact of the senses with the sense objects, and also the removal of both knowledge and memory. Having told how He helps the jīva in his bound state, the Lord then tells how He assists the jīva to attain liberation. I am known through the Vedas. I alone made Vedānta through Veda Vyāsa, because I alone know the Vedas (veda-vit): I know the real meaning of the Vedas, and no one except Me knows the real meaning.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
15. I am situated in everyone’s heart. From Me come remembrance, knowledge and forgetfulness. And I am also known by all the Vedas. I am the maker of the Vedānta since I alone know the Vedas.
Commentary

This verse indicates that the Lord alone is the cause of knowledge and ignorance of the living entities. I alone have entered as the controller into the hearts of the moon and fire of digestion, and of all living beings. I alone have entered their bodies as the regulator for bringing about their knowledge for performing all their actions. The śruti says antaḥ-praviṣṭaḥ śāstā janānām: He has entered within as the controller of all people. (Taittirīya Āraṇyaka 3.11) As well, from Me alone comes remembrance and knowledge to seek out sensations of objects previously experienced, for connecting the sense with the sense object. From Me alone comes the removal of those two items (apohanam). Thus Uddhava says: tvatto jñānaṁ hi jīvānāṁ pramoṣas tatra śaktitaḥ: from You alone the knowledge of the living beings arises, and by Your potency that knowledge is stolen away. (SB 11.22.28) Having shown how He alone enables the jīvas to enjoy in the material world, the Lord now shows how He alone enables the jīvas to get liberation. I alone, the Lord of all, holder of all powers, Kṛṣṇa, am to be known by all the Vedas. The śruti says yo’sau sarvair vedair gīyate: It is He who is praised by all the Vedas. (Gopāla Tāpanī Upaniṣad) I am to be known indirectly through karma kāṇḍa portion of the Vedas and directly through the jñāna kāṇḍa portion of the Vedas. “How is this to be understood?” “I have produced the final conclusion (anta) of the Vedas, Vedānta Sūtras, by taking the form of Bādarāyaṇa. Thus the author of the vedānta says ta tu samanvayāt: Viṣṇu is the subject of the Vedas because that is the meaning of all Vedic texts. (Vedānta Sūtras 1.1.4)” “But others will explain the meaning of the Vedas in a different way.” “I alone am the knower of the Vedas (veda vit). The meaning which I have determined by becoming Bādarāyaṇa is the meaning of the Vedas. Any other meaning is filled with error. Thus I alone (as Bādarāyaṇa) am the producer of liberation, since even by studying the Vedas there is misunderstanding about the identity of the Supreme Lord who bestows liberation.”

Bhūrijana Dāsa Gauḍīya
Commentary

We are completely dependent on Krsna for everything. And here shows that not only we are dependent of Him for remembrance. We think of Krsna for remembrance, but if He would not give us forgetfulness and we would remember everything that we come in contact with, our brain would be so crowded with useless information that we wouldn't be able to function. descrimination of remembrance is given by Krsna otherwise we would be constantly remebering all kinds of useless and sometimes disturbing things and situations that we pass through.

And specially if one follows the Vedas to get elevation, Krsna states in this verse that He is the purpose. People may not understanding this. How is Krsna the compiler of the Vedanta? ‑ Because Srila Vyasadeva is His incarnation. After explaining in this Section His position and how people don't understand that they are completely dependent on Him, Krsna explains Vedanta Sutra.

[D. THREE KINDS OF LIVING ENTITIES (15. 16‑20) 1. Conditioned living entities are fallible; those living entities who are in harmony with the Lord's creation are called infallible. (16) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Indeed Krishna is the only source of happiness

He provides the awareness of current experiences, remembrances of previous pleasant experiences and forgetting the unpleasant experiences
Even provides bliss to the transcendentalists by giving Vedanta-sutra and liberation
Focus of Learning

(a) Paramatma – Supreme Lord is in everyone’s heart as Paramatma and also all pervading

(b) Paramatma is the initiator of all activities

Supreme Lord is the witness of all past acts
Living entity acts according to past deeds
Living entity forgets and has to act according to the direction of Supreme Lord
Lord’s direction – He gives remembrance, knowledge and forgetfulness
Also awards different fruitive results

(c) He is worshiped as ‘Brahman’ / ‘Paramatma’ and also as the incarnation of Vedas

Vedas give right direction to the people to mold their lives and come back to Godhead
Vedas give knowledge of Supreme Personality of Godhead

(d) Supreme Lord as Vyasadeva – He gives the ‘Vedanta-sutra’ and ‘Srimad Bhagavatam’

(e) God is all good and all merciful – Lord is full

He is supplier and digester of foodstuffs (15.12 – 15.14)
Witness of all activities (15.15)
Giver of knowledge as Vedas and Bhagavad-gita (15.15)
Thus He is worshipable by the conditioned soul

(f) Vedas provide perfection in three stages:

‘Establishing the relationship’ as the purpose of Vedas – By understanding the Vedic Literature – one understands the relationship with Supreme Personality of Godhead
Why Lord presents Vedic knowledge – because a living entity individually needs to understand Krishna
Lord gives intelligence
Understanding processes of Vedas – By performing different processes- one approaches Him
e.g. Performance of Vedic rituals, discussions of Vedic philosophy, and worship of the Lord
Goal of Vedas – At the end one attains the Supreme Goal – Supreme Personality of Godhead

(g) Conclusion – Test 15.15 defines all the above three stages of perfection

PRACTICAL APPLICATION OF TEXT 15.15

The Vedas describe a vast system of activities (divided into karma-kanda,

jnana-kanda and upasana- kanda) which are designed to gradually purify the consciousness of

the general mass of people. The ultimate end of all Vedic processes of purification is to realize Krishna

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.15 And aham, I, as the Self; san-nivistah, am seated; hrdi, in the hearts, in the intellects; sarvasya, of all creatures. Therefore, with regard to all the creatures, mattah, from Me, from the Self; are Smrtih, memory; jnanam, knowledge; and their apohanam, loss. The knowledge and memory of these creatures who perform good deeds come from Me in accordance with the good deeds; similarly, the loss, deterioration, of memory and knowledge of those who perform evil deeds comes from Me in accordance with the evil deeds. Aham eva, I alone, the supreme Self; am the vedyah, object to be known; sarvaih, through all; vedaih, the Vedas. I am also the vedanta-krt, the originator of the Vedanta, i.e., the source of the traditional school of the teachings of Vedanta; and aham eva, I Myself; am the veda-vit, knower of the Vedas, the knower of the teachings of the Vedas. In the verses beginning with, 'That light in the sun which৷৷.' (12), etc. have been stated briefly the majesty of God, the Lord called Naravana, which arise from special limiting adjuncts. Now then, the succeeding verses are begun with a view to determining the real nature of that very Lord as the Unconditioned and Absolute, by distinguishing Him from the limiting adjuncts, (viz) the mutable and the immutable. In that connection, after dividing into three parts [The two limiting adjuncts-the mutable and the immutable-, and the supreme Self.] all the teachings of the preceding and the immediately succeeding chapters, the Lord says:
Śrī Rāmānujācārya Classical
Translation
15.15 Controlling everything by My will, I exist as 'the self in their hearts', namely, in the place from which springs knowledge, the root of activity and inactivity of all beings as also of the Soma and digestive fire. So the Srutis declare in the following texts: 'Entering within, He is the ruler of all things and the Self of all' (Tai. A., 3.11), 'He who, dwelling in the earth ৷৷. He who, dwelling in the self, is within the self ৷৷. who controls the earth' (Br. U. Madh., 3.7. 3. 22); 'The heart which is comparable to an inverted lotus-bud' (Ma. Na., 11.7); and 'Now, here, in the city of brahman, is an abode, a small lotus-flower' (Cha. U., 8.1.1). The Smrtis also declare thus: 'Visnu is the ruler of the whole universe, who permeates the universe' (V. P., 1.17. 20), 'He is the ruler of all, who is minutely small among those who are minutely small (Manu., 12.122); and 'He is the controller, the judge, the King, who is seated in your heart' (Ibid., 8.92). Therefore, the memory of all beings springs from Me alone. 'Memory' is knowledge springing from experience and its subtle impressions. They have for their contents past experiences. 'Knowledge' is determination of a thing through the senses, inference, the scriptures and intuitive meditation. This is also from Me. So does 'Apohana' too. 'Apohana' signifies the cessation of knowledge. 'Apohana' may also mean 'Uhana' (conjectural knowledge). Uhana is 'Uha' (conjecture). 'Uha' is that knowledge which is accessory to the actual means of knowledge (Pramana). It is done by determining whether that means of knowledge can be operative with reference to the particular subject-matter on hand, through the examination of the instruments of that means of knowledge (Pramana). This 'Uha' also comes from Me. Indeed 'I am to be known from all the Vedas,' for I am the inner ruler of Agni, Surya, Soma, Vayu, Sun and Indra and other divinities as their self. The Vedas are intent on speaking of them (i.e., the divinities). 'I am to be known from all the Vedas; for, terms like gods, men etc., signify the individual selves in them. I bring about the fruition of the Veda. 'Vedanta', here means the end, namely, the fruition, of Vedic injunctions like 'Let sacrifice be made to Indra' and 'Let sacrifice be made to Varuna.' For, all Vedas find their consummation in fruition. 'Antakrt' means grantor of fruits. The meaning is: 'I alone am the grantor of the fruition described in the Vedas.' This has been already declared in the verses beginning from, 'Whichever devotee seeks to worship with faith whatever form' and ending with, 'From that faith he gets the objects of his desire, granted in reality by Me alone' (7.21 - 22); and also 'I am the enjoyer and the only Lord of all sacrifices' (9.24). I am the knower of the Vedas; I know the Veda that speaks about Me. The sense is that he who speaks of the meaning of the Vedas as otherwise than this import, is not the knower of the Vedas. Therefore, listen from Me alone the meaning or the essene of the Vedas.
Śrī Abhinavagupta Classical
Translation
15.15 Sarvasya etc. The heart (core) of all obejcts is the Awareness which has the freedom of drawing in all [beings within itself] In it exists [as identical with it] the I-consciousness. From This are born (1) the faculty knowing, which is illumining anything new - a faculty which is (hence) in the form the mighty creation of the universe; (2) he faculty of differentiating, like fancying 'This is nothing but a pot', which fancying is in essence a sort of limiting Its status of being everything; which is suitable for the perceiver, full-of-Illusion in the form of creating a bonded Soul; and (3) also the faculty of remembrance which is the faculty of reilluminating what has been reduced ot mental impression and has been [thus] with-drawn. These [three] are inclusive of all [sorts of] knowledge. Thus [the Lord's primary] doership, which is nothing but the sovereignty of will and which presupposes His ominscience, has been taught [in this verse here]. By means of all [the Vedas] etc. : Indeed nothing, but the Supreme Lord is to be explained and proved by all the scriptures. [The description of the Lord] as the author of the Vedas and the ends of the Vedas (Upanisads) amounts to say this :- The Bhagavat alone has got the sovereign freedom in creating the entire universe, through the medium for the actions, their results, their [mutual] connections etc., and in re-establishing it on His (or its) own nature after rooting it out. Thus the Lord's creatorship with regard to the universe is explained. Others say : The word apohanam denotes the faculty of excluding (viz), 'This results from this non-performance.' [Again Vedantakrt] means : 'He effects the final part of the Vedas' i.e৷৷ by absorbing them into Himself. Similarly [with] 'the Vedas' too.
Swami Sivananda Classical
Translation
15.15 And I am seated in the hearts of all; from Me are memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas am I.
Commentary

15.15 सर्वस्य of all? च and? अहम् I? हृदि in the heart? सन्निविष्टः seated? मत्तः from Me? स्मृतिः memory? ज्ञानम् knowledge? अपोहनम् (their) absence? च and? वेदैः by the Vedas? च and? सर्वैः (by) all? अहम् I? एव even? वेद्यः to be known? वेदान्तकृत् the author of the Vedanta? वेदवित् the knower of Vedas? एव even? च and? अहम् I.Commentary I am seated in the hearts of all sentient beings as their innermost Self. Therefore from Me? the Self of all beings? are memory? knowledge and their loss. Righteous persons have knowledge and memory as a result of virtuous deeds. Sinful persons have loss of memory and knowledge as a result of vicious deeds. Virtue promotes peace and hence intellectual powers.Apohanam Loss (destruction or absence) of memory and knowledge? as also of the reasoning faculty. The loss of memory and knowledge is due to lust? anger? grief and delusion.Smriti Memory. It is a special modification of the mind (Antahkarana Vritti) born of the Samskaras that causes the revival of the past experiences or enjoyments of sensual objects of this life in a worldy man who has not practised Yoga. A Yogi gets revival of experiences of his past lives and transcendental knowledge that is beyond time? space and causation and visible nature.I am the central topic of the Vedas. To understand the Vedas is to Know Me. I? the Supreme Being? am to be known in all the Vedas. It is I Who know the Vedic teaching or the meaning of the Vedas. I cause the teaching of the Vedanta to be handed down in regular succession. I am the author of what is beyond the Vedas? viz.? the Upanishads that constitute the Vedanta? that deal with the transcendental Supreme Being beyond all names and forms and devoid of all alities.A brief description of the glories of the Lord Narayana as manifested through special vehicles has been given in the above four verses. From the next verse a description of the form of Purushottama Who is free from any limiting adjunct is given. (Cf.X.20)

Swami Gambhīrānanda Classical
Translation
15.15 And I am seated in the hearts of all. From Me are memory, knowledge and their loss. I alone am the object to be known through all the Vedas; I am also the originator of the Vedanta, and I Myself am the knower of the Vedas.
Shri Purohit Swami Classical
Translation
15.15 I am enthroned in the hearts of all; memory, wisdom and discrimination owe their origins to Me. I am He Who is to be realised in the scriptures; I inspire their wisdom and I know their truth.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 18.61 BG 10.11 BG 13.23 SB 1.2.11 SB 2.9.32 SB 11.14.27 CC Ādi 1.51 CC Madhya 6.135 CC Madhya 25.153 Śvetāśvatara Upaniṣad 6.11Muṇḍaka Upaniṣad 3.1.1
Study Q&A referencing this verse
Related lectures
Personal Guidance
I am seated in everyone's heart — from Me come remembrance, knowledge, and forgetfulness; I am the goal of all the Vedas.
Practical Applications
  • Recognize the indwelling Lord as the source of remembrance and knowledge.
  • Don't take credit for what He gives.
  • Cultivate awareness of the heart-resident.
Reflection Questions
  • When did I last credit Him for an insight?
  • What does that crediting practice deepen?
Analogy

A librarian sits unseen at the center of a vast library; when you remember a book, he hands it to you; when you forget, he files it away. He has been in this room your whole life and is the one reason you have ever found anything. Every Veda in the building is a finding-aid pointing to his desk — and on a small placard at his desk it reads, in his own hand, 'I am the one you came here to meet.'

📝 My note

Source: vedabase.io

Section 4 (15.16–15.18)
Section overview
THE THREE–SLOKA GITA OF KNOWLEDGE:
A SUMMARY OF THE VEDAS AND THE VEDANTA

Bhagavad-gītā 15.16

↗
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १६ ॥
dvāv imau puruṣau loke
[dvaav imau purushau loke]
kṣaraś cākṣara eva ca
[ksharash chaakshara eva cha]
kṣaraḥ sarvāṇi bhūtāni
[ksharah sarvaani bhootaani]
kūṭa-stho ’kṣara ucyate
[koota-stho ’kshara uchyate]
Word-for-word
dvau — two imau — these puruṣau — living entities loke — in the world kṣaraḥ — fallible ca — and akṣaraḥ — infallible eva — certainly ca — and kṣaraḥ — fallible sarvāṇi — all bhūtāni — living entities kūṭa - sthaḥ — in oneness akṣaraḥ — infallible ucyate — is said .
Blended reading (Sanskrit + English inline)
dvāv imau puruṣau loke
dvau
two
imau
these
puruṣau
living entities
loke
in the world
kṣaraś cākṣara eva ca
kṣaraḥ
fallible
ca
and
akṣaraḥ
infallible
eva
certainly
ca
and
kṣaraḥ sarvāṇi bhūtāni
kṣaraḥ
fallible
sarvāṇi
all
bhūtāni
living entities
kūṭa-stho ’kṣara ucyate
kūṭa - sthaḥ
in oneness
akṣaraḥ
infallible
ucyate
is said .
Important Words
  • kṣaraḥ — fallible
    From kṣar — to flow, to fall away, to perish. Anything kṣara is, by definition, leaking. The body, the bank account, the reputation — all kṣara. The word itself is auditory entropy.
  • akṣaraḥ — infallible
    A-kṣara — that which does not leak. The same word in Sanskrit means 'syllable' — that which, once spoken, cannot be unsaid. The soul has the firmness of a spoken sound: a definite, irrevocable utterance of Kṛṣṇa.
  • puruṣau — living entities
    Dual number — exactly two. The verse is doing a deliberate count: there are two categories of puruṣa in the loka before this verse, and a *third* type will be added in the next verse. The grammar prepares the reveal.
  • bhūtāni — living entities
    Paired with sarvāṇi — 'all beings' are placed in the kṣara column. No species exempts itself by power or longevity. The cosmic gods, the demons, the humans, the worms — all kṣara at the level of body.
  • kūṭa - sthaḥ — in oneness, unchanging
    Kūṭa-stha — 'standing on the peak,' immovable. A technical term from the Upaniṣads for that which remains the same through all change. The soul stands on the kūṭa above its own bodies, unmoved while they revolve beneath it.
There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Having indwelt the heart in 15.15, Kṛṣṇa now sorts puruṣas into categories. Two are familiar: the kṣara-puruṣa is the perishable totality of jīvas in bodies, and the akṣara-puruṣa is the unchanging kūṭastha — typically the released self or māyā in repose. This sets up the announcement of a third.
Further notes (विवरण · Vivaraṇa)
'Kūṭastha' literally 'standing on the anvil-top' — immovable like the blacksmith's anvil; the term is technical in Advaita and Sāṅkhya for the witnessing self. Identifying kṣara with all bhūtas folds the cosmic tree of 15.1-3 into one of the two puruṣas. The taxonomy borrows from Śvetāśvatara 5.1 (kṣaraṁ pradhānam amṛtākṣaraṁ haraḥ) but Kṛṣṇa is about to push past it.
Prose order (अन्वय · Anvaya)
लोके इमौ द्वौ पुरुषौ (स्तः) — क्षरः च अक्षरः एव च । सर्वाणि भूतानि क्षरः (इति उच्यते); कूट-स्थः (तु) अक्षरः उच्यते ।
loke imau dvau puruṣau (staḥ) — kṣaraḥ ca akṣaraḥ eva ca | sarvāṇi bhūtāni kṣaraḥ (iti ucyate); kūṭa-sthaḥ (tu) akṣaraḥ ucyate |
In this world there are these two puruṣas — the perishable and the imperishable. All beings are the perishable; the unchanging one is called imperishable.
Word split (पदच्छेद · Padaccheda)
द्वौ इमौ पुरुषौ लोके क्षरः च अक्षरः एव च । क्षरः सर्वाणि भूतानि कूट-स्थः अक्षरः उच्यते ॥
dvau imau puruṣau loke kṣaraḥ ca akṣaraḥ eva ca | kṣaraḥ sarvāṇi bhūtāni kūṭa-sthaḥ akṣaraḥ ucyate ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
द्वौ dvau द्वि numeral nom.du. (nominative dual)m. two
इमौ imau इदम् dem. (demonstrative)pron. (pronoun) nom.du. (nominative dual)m. these
पुरुषौ puruṣau पुरुष (m.) nom.du. (nominative dual) Persons / spirits
लोके loke लोक (m.) loc.sg. (locative singular) in the world
क्षरः kṣaraḥ क्षर adj./m. nom.sg. (nominative singular) the perishable
अक्षरः akṣaraḥ अ-क्षर adj./m. nom.sg. (nominative singular), negative tatpuruṣa cpd. (compound) the imperishable
सर्वाणि sarvāṇi सर्व adj. nom.pl. (nominative plural)n. all
भूतानि bhūtāni भूत (n.) nom.pl. (nominative plural) beings
कूट-स्थः kūṭa-sthaḥ कूट (m.) + स्थ adj. nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) standing at the summit, unchanging
उच्यते ucyate √वच् pass. (passive) pres. (present) 3sg. is called
Purport

As already explained, the Lord in His incarnation as Vyāsadeva compiled the Vedānta-sūtra. Here the Lord is giving, in summary, the contents of the Vedānta-sūtra. 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 jīva-bhūta, and the Sanskrit words given here, kṣaraḥ sarvāṇi bhūtāni, mean that they are fallible. Those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the creation. Of course, in the spiritual world there is no such thing as creation, but since the Supreme Personality of Godhead, as stated in the Vedānta-sūtra, is the source of all emanations, that conception is explained. According to the statement of the Supreme Personality of Godhead, Lord Kṛṣṇa, there are two classes of living entities. The Vedas give evidence of this, so there is no doubt about it. The living entities who are struggling in this world with the mind and five senses have their material bodies, which are changing. As long as a living entity is conditioned, his body changes due to contact with matter; matter is changing, so the living entity appears to be changing. But in the spiritual world the body is not made of matter; therefore there is no change. In the material world the living entity undergoes six changes – birth, growth, duration, reproduction, then dwindling and vanishing. These are the changes of the material body. But in the spiritual world the body does not change; there is no old age, there is no birth, there is no death. There all exists in oneness. Kṣaraḥ sarvāṇi bhūtāni: any living entity who has come in contact with matter, beginning from the first created being, Brahmā, 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
16. There are two conscious beings in this universe: the collective jīvas and Brahman.
Commentary

The collective jīvas are all these living entities. The Brahman is fixed with one form for all time. Because I am the knower of the Vedas, I will speak in brief the essential meaning of all the Vedas in three verses. Please listen. In the material universe made of fourteen worlds (loke), there are these two conscious beings (imau dvau puruṣau). He then describes who they are in brief. One is the jīva, called kṣara, because he is in a deviated (kṣar means to fall) condition from his svarūpa or true nature. The other is Brahman, called akṣara, which does not deviate from its svarūpa. The śruti says: etad vai tad akṣaraṁ gārgi brāhmaṇā abhivadanti The knowers of Brahman know this as akṣara, O Gārgī. Bṛhad Āraṇyaka Upaniṣad 3.8.3 The smṛti says: akṣaraṁ brahma paramam The akṣara is the supreme Brahman. BG 8.3 From these quotations, it is seen that the word akṣara means Brahman. Now the Lord makes clear the meaning of these two words. All the living entities are one aggregate jīva (sarvāni kṣaraḥ). The collective jīva, fallen from his svarūpa by beginningless ignorance and subject to karma, becomes the variety of living entities up to the moving entities like Lord Brahmā. The singular number of kṣaraḥ is used to express a class. The second conscious being, akṣara, is situated for all of time with is one svarūpa, which does not fall. Amara Kośa says “That is kuṭa-sthaḥ which is situated over all time with one form.”

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
16. There are two conscious beings mentioned in the Vedas: the conditioned jīvas and the liberated jīvas. The bound jīvas are all these living entities with bodies. The liberated jīva are fixed with one form for all time.
Commentary

The Lord now summarizes the meaning of the Vedas as defined by Bādarāyaṇa. The meaning of the word loka is “that by which truth is perceived (lokyate).” Thus loka means Veda. In the Vedas, two types of men (puruṣau) are celebrated (prathitau), or confirmed. Who are they? One is destructible (kṣaraḥ), going through many changes because of having a destructible body. He is bound up because of mixing with the material world. The other is situated in a asingle condition, because of not having a destructible body (akṣaraḥ). He is liberated because of having no connection with the material world. The two are further described. The destructible refers to all the beings from Brahmā to the immovable beings (sarva bhūtāni). The indestructible is always in one state (kūṭasthaḥ), ever liberated. The delineation of a whole group by the singular case can be understood in connection with previous statements such as such as bahavo jñāna-tapasā (BG 4.10) and idaṁ jñānam upāśritya (BG 14.2), There, such liberated souls are mentioned as many.

Bhūrijana Dāsa Gauḍīya
Commentary

Then Krsna introduces a third kind.

[2. Each living entity is eternally part and parcel of Krsna. But now he is struggling as he changes from body to body in his search for pleasure within this material world. (7‑9) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Two kinds of living entities – Now Krishna being the knower of the Vedas summarizes two classes of

living entities, fallible (conditioned) in the material world and infallible (liberated) in the spiritual world

Here the Lord gives in summary the contents of ‘Vedanta Sutra’ (15.16 – 15.18)
Focus of Learning

(a) Both classes of living entities are eternal separated parts and parcels

(b) The fallible class

The living entities in contact with the material world are called “jiva-bhuta”
Struggling in the world with the mind and the five senses
Bodies are constantly undergoing six changes
Due to contact with matter, the living entity appears to be changing
Any living entity in contact with matter (Brahma down to small ant) is changing it’s body

(c) Infallible class

They are in oneness with the Supreme Personality of Godhead
Oneness does not mean they have no individuality
It means there is no disunity
They are all agreeable to the purpose of creation

▪ Ofcourse, in the spiritual world there is no such thing as creation – But since

the Supreme Lord is the source of all emanations, that conception is explained

Thus this refutes Mayavada
In spiritual world the body does not undergo six changes like matter
All the living entities are always liberated in oneness
This oneness with Krishna of those infallible souls in the spiritual world is herein called kuta-sthah, a oneness in desire.
We are therefore required, as Krishna said in Texts 15.4 and 15.5, to be detached from the material world as Krishna is detached, and, overcoming our desire for independent enjoyment, surrender unto Him

PRACTICAL APPLICATION OF SECTION IV

After concluding that He is the goal of Vedas and the compiler of the Vedanta, the Lord will summarize

the Vedanta, which conclusively establishes His position as the Supreme (Text 16 -18)

Most confidential understanding of the Vedas – Lord Krishna is the Supreme Being; He is therefore worshipable
This section is very important to show that personalism is the most complete understanding of the Absolute
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.16 There are imau, these; dvau, two-grouped separately; purusau, persons, so called [Persons-so called only figuratively, since they are the limiting adjuncts of the supreme Person.]; loke in the world; the ksarah, mutable-one group consists of the perishable; the other person is the aksarah, immutable, opposite of the former, the power of God called Maya, which is the seed of the origin of the person called the mutable. That which is the receptacle of the impressions of desires, actions, etc. of countless transmigrating creatures is called the immutable person. Who are those persons? The Lord Himself gives the answer: Ksarah, the mutable; consists of sarvani, all; bhutani, things, i.e. the totality of all mutable things. Kutasthah is the one existing as Maya: Kuta means a heap; kutasthah, is that which exists like a heap. Or, kuta is maya, deception, falsehood, crookedness, which are synonymous; that which exists in the diverse forms of maya etc. is the kutasthah. It is ucyate, called; the aksarah, immutable, because, owing to the countless seeds of worldly existence, it does not perish.
Śrī Rāmānujācārya Classical
Translation
15.16 There are, the Sastras say, 'two kinds of Persons (Purusas)' well known in the world - 'the perishable and the imperishable.' Of the two, the Persons designated by the term 'perishable' (Ksara) are beings conjoint with non-conscient matter of modifiable nature, from Brahma down to a blade of grass,who can be signified also by the term Jivas (individual selves). Here the term Purusa (Person) is used in singular to indicate the common single condition of being conjoined with non-conscient matter. That which is the 'imperishable' (Aksara) is called 'unchanging' (Kutastha), this is the released self, devoid of association with non-conscient matter, remaining in its own form. It is called 'unchangeable' inasmuch as when free from non-conscient matter, It has no specific connection with particular transformations of non-conscient matter like the bodies of Brahma etc. Here also the designation of the term in singular (as expressing a generic class) denoting the totality of liberated selves, is used on account of the single condition of dissociation from non-conscient matter. It does not mean that before this, in time without beginning, there existed but a single liberated self. So it is stated: 'Purified by the austerity of knowledge, many have attained My state' (4.10); and 'They are not born at the time of creation, nor do they suffer at the time of dissolution' (14.2).
Śrī Abhinavagupta Classical
Translation
15.16 See Comment under 15.18
Swami Sivananda Classical
Translation
15.16 Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable and the Kutastha the unchanging is called the imperishable.
Commentary

15.16 द्वौ two? इमौ these? पुरुषौ Purushas (beings)? लोके in the world? क्षरः the perishable? च and? अक्षरः the imperishable? एव even? च and? क्षरः the perishable? सर्वाणि all? भूतानि beings? कूटस्थः the immutable (unchanging)? अक्षरः the imperishable? उच्यते is called.Commentary Now the Lord describes the three aspects of the divine existence. One is the individual soul called the perishable? the second is the imperishable or the Maya Sakti of the Lord and the third is the Purushottama or the Supreme Being.The perishable comprises the whole world of changing forms. From Brahma down to the tiny blade of grass? all movable and immovable objects? all that can be thought of by the mind? all that is made up of the five elements? all that is changing? all that has names and forms? all that appears to the naked eye and what is described as the body and the modifications of the field? in the thirteenth chapter? are Kshara or the perishable. Kshara is the changing one. It is the everchanging form of matter which is inert or insentient. Akshara is the changeless.In Samsara there are two categories arranged in two separate groups of beings? called Purushas? as they are the limiting adjuncts of the Purusha. Maya Sakti? the illusory power of the Lord? is the seed from which the perishable being takes its birth. It is the seat of all the latent impressions of desires? actions? etc.? of various perishable creatures. Maya Sakti is the Akshara Purusha. The unmanifest condition is generally described as deep ignorance or sleep for there is neither consciousness nor unconsciousness. It is only a potential state. It is the condition in which all forms of life with its accompanying limitations lie latent? just as the tree lies latent in the seed of the fruit. In this state matter and energy are one. In this state sound? matter and energy exist in an undifferentiated state. In this state the Gunas exist in a state of eilibrium.The imperishable is known as the Kutastha? i.e.? that which remains immovable like a heap. That which is at the root (Kuta) of all these beings is the Kutastha. Or? Kuta also means illusion? and Kutastha means that which manifests itself in diverse forms of illusion. That which conceals the Truth and shows the false thing and deceives the worldyminded people is Maya or Kuta. That which is of the form of the AvaranaVikshepa Sakti (veiling and vacillating power) is Kutastha. As this Maya Sakti cannot be destroyed except by the knowledge of the Self? it is said to be endless. That is the reason why this is called Akshara. That seed of Samsara has no end. Therefore? it is said to be imperishable in the sense that it is not destroyed in the absence of knowledge of the Self. But the seed is scorched or destroyed in toto when one gets the knowledge of Brahman. The,illusion vanishes and everything is realised as the one Cosmic Consciousness. Only the illusory perception of matter is destroyed.Purushottama or the highest Purusha is distinct from these two -- the perishable and the imperishable. He is not affected by the evils of the two vehicles or limiting adjuncts of the perishable and the imperishable. He is eternal? pure? intelligent and free by nature.

Swami Gambhīrānanda Classical
Translation
15.16 There are these two persons in the world-the mutable and the immutable. The mutable consists of all things; the one existing as Maya is called the immutable.
Shri Purohit Swami Classical
Translation
15.16 There are two aspects in Nature: the perishable and the imperishable. All life in this world belongs to the former, the unchanging element belongs to the latter.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 15.17 BG 8.20 BG 13.20 SB 11.24.3 SB 3.26.3 SB 6.16.10 CC Madhya 20.263 CC Madhya 22.10 CC Madhya 24.303 Muṇḍaka Upaniṣad 3.1.1Śvetāśvatara Upaniṣad 1.7
Related lectures
Personal Guidance
Two kinds of beings are described: the fallible and the infallible — all bodies are fallible, the soul is infallible.
Practical Applications
  • Cultivate clear seeing of fallible vs. infallible.
  • Don't waste effort on the infinitely fallible.
  • Invest in the infallible.
Reflection Questions
  • Where am I investing in the fallible as if it were infallible?
  • What would shifting investment look like?
Analogy

Walk through a coastal town after a storm and you find two kinds of things on the sand: shells, splintered driftwood, fishing-floats — all broken and breaking — and beside them the steady stones of the lighthouse foundation, which have stood through every storm. Material bodies, planets, social structures: shells. Souls: foundation stones. The verse is the most basic taxonomy a spiritual practitioner can carry through life.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.17

↗
उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत: । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वर: ॥ १७ ॥
uttamaḥ puruṣas tv anyaḥ
[uttamah purushas tv anyah]
paramātmety udāhṛtaḥ
[paramaatmety udaahritah]
yo loka-trayam āviśya
[yo loka-trayam aavishya]
bibharty avyaya īśvaraḥ
[bibharty avyaya eeshvarah]
Word-for-word
uttamaḥ — the best puruṣaḥ — personality tu — but anyaḥ — another parama - ātmā — the Supreme Self iti — thus udāhṛtaḥ — is said yaḥ — who loka — of the universe trayam — the three divisions āviśya — entering bibharti — is maintaining avyayaḥ — inexhaustible īśvaraḥ — the Lord .
Blended reading (Sanskrit + English inline)
uttamaḥ puruṣas tv anyaḥ
uttamaḥ
the best
puruṣaḥ
personality
tu
but
anyaḥ
another
paramātmety udāhṛtaḥ
parama - ātmā
the Supreme Self
iti
thus
udāhṛtaḥ
is said
yo loka-trayam āviśya
yaḥ
who
loka
of the universe
trayam
the three divisions
āviśya
entering
bibharty avyaya īśvaraḥ
bibharti
is maintaining
avyayaḥ
inexhaustible
īśvaraḥ
the Lord .
Important Words
  • uttamaḥ — the best
    Paired with puruṣaḥ in the verse, the literal compound 'uttama-puruṣa' is the seed of the chapter's title-word Puruṣottama (15.18, 15.19). Kṛṣṇa is here, in the lower-key adjective form, beginning to unveil the name He will openly claim two verses later.
  • tu — but
    A small particle that does enormous work — 'but, however.' It marks the third category as decisively distinct from the previous two. Kṛṣṇa is not adding a member to the puruṣa-class; He is breaking the class open.
  • anyaḥ — another
    Different from both. Not a higher jīva, not a more refined kṣara. The verse is closing in advance every māyāvāda reading that would equate the Supreme with the liberated soul.
  • parama - ātmā — the Supreme Self
    Distinguished here from both individual ātman and Brahman. Paramātmā is named as an *anyaḥ puruṣaḥ* — *another* Person, the Lord's localized aspect within each heart. The doctrine of the three aspects (Brahman, Paramātmā, Bhagavān) is condensed in this single line.
  • āviśya — entering
    The same verb as 15.13. Kṛṣṇa repeatedly enters — planets, hearts, the three worlds — without becoming any of them. The grammar of His immanence is consistent: ā-viś, never bhū.
  • avyayaḥ — inexhaustible
    Beyond even akṣara. Where the soul is 'non-falling,' the Lord is 'non-diminishing' — never reduced by any expenditure of energy, never depleted by any incarnation. The wealth is bottomless.
  • īśvaraḥ — the Lord
    From īś — to own, to rule. The verse closes with this word as the definitional title. The third puruṣa is not merely the largest; He is the owner. The first two categories — kṣara and akṣara — belong to Him.
Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The third and supreme puruṣa is introduced: not just unchanging like the akṣara, He is uttama — the One the śruti calls Paramātman. He enters the three worlds and holds them in being. He is not a category alongside kṣara and akṣara; He is what underlies and exceeds both.
Further notes (विवरण · Vivaraṇa)
Paramātman here is theologically dense — Bhāgavata 1.2.11 names Him as the second of three Brahman-realizations (Brahman, Paramātman, Bhagavān). Loka-trayam (bhūr, bhuvar, svar) is sustained by His āveśa: the same verb-image (āviśya … bibharti) recurs in 10.42's 'viṣṭabhyāham idam kṛtsnam.' The verse insists 'tu… anyaḥ' — Paramātman is categorically other than either of the previous two.
Prose order (अन्वय · Anvaya)
अन्यः तु उत्तमः पुरुषः 'परमात्मा' इति उदाहृतः, यः अव्ययः ईश्वरः लोक-त्रयम् आविश्य (तत्) बिभर्ति ।
anyaḥ tu uttamaḥ puruṣaḥ 'paramātmā' iti udāhṛtaḥ, yaḥ avyayaḥ īśvaraḥ loka-trayam āviśya (tat) bibharti |
But distinct (from those two) is the Supreme Person, declared as 'Paramātman' — the imperishable Lord who, having entered the three worlds, sustains them.
Word split (पदच्छेद · Padaccheda)
उत्तमः पुरुषः तु अन्यः परमात्मा इति उदाहृतः । यः लोक-त्रयम् आविश्य बिभर्ति अव्ययः ईश्वरः ॥
uttamaḥ puruṣaḥ tu anyaḥ paramātmā iti udāhṛtaḥ | yaḥ loka-trayam āviśya bibharti avyayaḥ īśvaraḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उत्तमः uttamaḥ उत्तम adj. nom.sg. (nominative singular)m. (compar. (comparative)/superl. of ud-) highest, supreme
पुरुषः puruṣaḥ पुरुष (m.) nom.sg. (nominative singular) Person
तु tu ind. (indeclinable), adversative but
अन्यः anyaḥ अन्य adj. nom.sg. (nominative singular)m. (an)other, distinct
परमात्मा paramātmā परम + आत्मन् (m.) nom.sg. (nominative singular), karmadhāraya Supreme Self
इति iti ind. (indeclinable), quotative thus / so
उदाहृतः udāhṛtaḥ उद् + आ + √हृ p.p.p. (past passive participle) nom.sg. (nominative singular)m. declared, named
लोक-त्रयम् loka-trayam लोक (m.) + त्रय (n.) acc.sg. (accusative singular), tatpuruṣa cpd. (compound) the triad of worlds
आविश्य āviśya आ + √विश् abs. (absolutive) having entered
बिभर्ति bibharti √भृ pres. (present) 3sg.par. (reduplicating class III) bears, sustains
अव्ययः avyayaḥ अ-व्यय adj. nom.sg. (nominative singular)m. imperishable
ईश्वरः īśvaraḥ ईश्वर (m.) nom.sg. (nominative singular) the Lord
Purport

The idea of this verse is very nicely expressed in the Kaṭha Upaniṣad (2.2.13) and Śvetāśvatara Upaniṣad (6.13). It is clearly stated there that above the innumerable living entities, some of whom are conditioned and some of whom are liberated, there is the Supreme Personality, who is Paramātmā. The Upaniṣadic verse runs as follows: nityo nityānāṁ cetanaś cetanānām. The purport is that amongst all the living entities, both conditioned and liberated, there is one supreme living personality, the Supreme Personality of Godhead, who maintains them and gives them all the facility of enjoyment according to different work. That Supreme Personality of Godhead is situated in everyone’s heart as Paramātmā. A wise man who can understand Him is eligible to attain perfect peace, not others.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
17. But the highest person is different from this. He is described as the Paramātmā, who having entered the three worlds, though being the controller and unchanging, supports it.
Commentary

Having just spoken about the impersonal Brahman, which the jñānīs worship, the Lord now speaks about the Paramātmā which the yogīs worship. The word tu indicates a distinction from what was previously spoken. As the yogī is a different worshipper than the jñānī, the object worshipped by him will also be different. The Lord shows the nature of Paramātmā. Paramātmā is He who, though having the nature of commanding (īśvara) and being unchanging (avyayaḥ), enters into the three worlds completely and supports and protects it (bibharti).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
17. The highest person is different from this. He is described as the paramātmā, who, having entered the three worlds, though being the controller and unchanging, supports them.
Commentary

The reason the two were delineated is now described in this verse. There is another (anyaḥ) person, who is different in conception from the two types mentioned. He is described according to the scriptures as paramātmā (iti udāhṛtaḥ). The quality which makes Him supreme (uttama) is then described. He enters the three worlds and supports everything. This position of supporting and protecting the universe cannot refer to the conditioned jīva because he cannot perform such actions. It cannot refer to the liberated jīva because he is devoid of interaction with the world.

Bhūrijana Dāsa Gauḍīya
Commentary

Krsna explains here, directly and clearly, without the examples that He is the One, 'bibharty avyaya isvarah', He is the controller, He is the maintainer of this world, He is the Supersoul... When Krsna describes the 'aksara', the infallible, He said 'kuta‑stho 'ksara ucyate', the infallible ones, they are one with Krsna in desire. That is the quality that one needs to be in the spiritual world ‑ one has to be harmonious with Krsna in desire, which means that one has to be detached from the material world. Therefore Krsna in the beginning had said:'surrender to Supreme Personality of Godhead, give up your independent desire to be the enjoyer!' That is the state of infallibility ‑ one has to accept his position as the servant.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Supersoul is discussed – Supreme Soul is the master of both living entities – He is the greatest living

personality

He enters the three worlds and is maintaining them
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.17 Tu, but; anyah, different, entirely contrary in characteristics from these; is the uttamah, supreme, most excellent; purusah, Person, who is different in characteristics from these-the mutable and the immutable-, untouched by the mutable and the immutable limiting adjuncts, and is by nature eternal, pure, conscious and free; udahrtah, spoken of in the Upanisads; iti, as; the paramatma, supreme Self; He is paramah, supreme, as compared with the selves like body etc. created by ignorance, and is the atma, Self, the inmost Consciousness of all beings. Hence He is the supreme Self. He Himself is being specially described: yah, who, by dint of His own active power inhering in the energy that is Maya; [Caitanya, consciousness, itself is the bala (energy); the sakti (active power) therein is Maya. Through that He upholds.] avisya, permeating; loka-trayam, the three worlds-called Bhuh (Earth), Bhuvah, (Intermediate Space) and Svah (Heaven); bibharti, upholds (them) by merely being present in His own nature. (And He) is the avyayah, imperishable; isvarah, God, the Omniscient One called Narayana, who is the Lord by nature. This name-the supreme Person-of God as described is well known. Showing that the name is apt by virtue of its etymological significance, the Lord reveals Himself saying, 'I am the unsurpassable God':
Śrī Rāmānujācārya Classical
Translation
15.17 But there is the 'Supreme Person who is other than the bound and liberated selves' expressed by the terms, the 'perishable' and the 'imperishable'. He forms a completely different category. All Srutis call Him the Supreme Self. But by that very designation as the Supreme Self, it may be known that the Supreme Person is a category distinct from the bound and the liberated selves. How? 'Entering the threefold world,' supports it. 'Loka' (world) is that which is perceived. There are three such perceivable worlds, He enters the 'three worlds' which can be understood from the authority of the Srutis. These are the world of unconscient matter, the world of conscient selves conjoined with matter, and the world of liberated selves. As understandable from the Srutis, He enters into these three categories as their Atman and supports them. Thus, He is an entity different from the triad which He pervades and maintains. Further He is different, as He is imperishable and as He is the Lord. Being imperishable, He is different from the bound non-conscient matter whose nature is subject to decay. He is different from the bound conscient selves as the latter is subject to Prakrti and follows its laws. He is also distinguished from the liberated selves, because in their previous condition they were connected with matter and mixed with it. Similarly, He is the Lord of these 'three worlds,' a category distinct from those which have to be ruled.
Śrī Abhinavagupta Classical
Translation
15.17 See Comment under 15.18
Swami Sivananda Classical
Translation
15.17 But distinct is the Supreme Purusha called the highest Self, the indestructible Lord Who, pervading the three worlds, sustains them.
Commentary

15.17 उत्तमः the Supreme? पुरुषः Purusha? तु but? अन्यः another? परमात्मा the highest? Self? इति thus? उदाहृतः called? यः who? लोकत्रयम् the three worlds? आविश्य pervading? बिभर्ति sustains? अव्ययः the indestructible? ईश्वरः Lord.Commentary Purushottama is beyond the universe though He pervades the three worlds. Therefore He is called the Supreme Being by the Vedas and men of this world. He pervades the three worlds and upholds them yet? He is not tainted by the world. He is above the world or worldliness.Just as the waking state is different from the dram or the deep sleep states? just as the orb of the sun is different from his rays or the mirage they casue? so also is the highest Purusha different from the perishable and the imperishable Purushas.The highest Purusha is the haven of peace. In Him all take their refuge and eternal rest. He is incomparable for He is selfcontained there is nothing like Him. He can only be compared to Himself. The imperishable Being (Akshara Brahman) Who is beyond the world and the Avyaktam (the Unmanifested) are essentially the same as the Purushottama Who transcends both the Kshara and the Akshara.The Purushottama is ite distinct from the two -- Kshara and Akshara. He is the Supreme Being. The physical body? the astral body and the causal body are also termed the Self. But these are secondary selves. Paramatma or the Supreme Self is the primary Self. Purushottama or Paramatma is the supreme or the highest when compared with the other secondary selves created by ignorance. He is the innermost consciousness of all beings. He is the support of everything. He is the Niyanta? the Inner Ruler. He is independent. Therefore He is known as the Supreme Self in the Vedanta.Anyah Another? ite distinct from the two.Lokatrayam The three worlds Bhuh (the earth)? Bhuvah (the midregion) and Svah (heaven) are the three worlds.Purushottama is further described as follows He is the imperishable and omniscient Lord Narayana Who permeates the three worlds by His vital energy and sustains them by His mere existence in them.Avyaya Imperishable? that which is free from the modifications such as birth? death? etc. Just as the king who rules his subjects and controls them is distinct from them? so also the Supreme Being Who is the ruler of the perishable and the imperishable is distinct from them. (Cf.VIII.20)

Swami Gambhīrānanda Classical
Translation
15.17 But different is th supreme Person who is spoken of as the transcendental Self, who, permeating the three worlds, upholds (them), and is the imperisahble God.
Shri Purohit Swami Classical
Translation
15.17 But higher than all am I, the Supreme God, the Absolute Self, the Eternal Lord, Who pervades the worlds and upholds them all.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)
Related verses
BG 15.18 BG 8.22 BG 13.23 SB 1.3.1 SB 2.6.39 SB 10.87.19 CC Ādi 1.3 CC Madhya 20.153 CC Madhya 20.294 Śvetāśvatara Upaniṣad 3.7Kaṭha Upaniṣad 2.3.8
Related lectures
Personal Guidance
Besides these two, there is the supreme person — the imperishable Lord — who, entering the three worlds, sustains them.
Practical Applications
  • Distinguish the Supreme Person from both fallible bodies and infallible souls.
  • Recognize a higher third category: the Lord.
  • Don't conflate self with the Lord, nor reduce the Lord to self.
Reflection Questions
  • Where do I conflate self with Lord, or Lord with abstract principle?
  • What restores His distinct supremacy?
Analogy

A theater has audience and actors — two categories. Then someone points out the playwright, who is in neither row and on no stage, but who has entered every line of dialogue and is sustaining the entire performance. Kṣara and akṣara, fallible and infallible, are inside the play. The Supreme Person Kṛṣṇa names here is on a third and entirely different plane — the one who *wrote the play* and chose to walk through its rooms.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.18

↗
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: । अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: ॥ १८ ॥
yasmāt kṣaram atīto ’ham
[yasmaat ksharam ateeto ’ham]
akṣarād api cottamaḥ
[aksharaad api chottamah]
ato ’smi loke vede ca
[ato ’smi loke vede cha]
prathitaḥ puruṣottamaḥ
[prathitah purushottamah]
Word-for-word
yasmāt — because kṣaram — to the fallible atītaḥ — transcendental aham — I am akṣarāt — beyond the infallible api — also ca — and uttamaḥ — the best ataḥ — therefore asmi — I am loke — in the world vede — in the Vedic literature ca — and prathitaḥ — celebrated puruṣa - uttamaḥ — as the Supreme Personality .
Blended reading (Sanskrit + English inline)
yasmāt kṣaram atīto ’ham
yasmāt
because
kṣaram
to the fallible
atītaḥ
transcendental
akṣarād api cottamaḥ
aham
I am
akṣarāt
beyond the infallible
api
also
ato ’smi loke vede ca
ca
and
uttamaḥ
the best
prathitaḥ puruṣottamaḥ
ataḥ
therefore
asmi
I am
loke
in the world
vede
in the Vedic literature
ca
and
prathitaḥ
celebrated
puruṣa - uttamaḥ
as the Supreme Personality .
Important Words
  • atītaḥ — transcendental
    Ati + ita — 'gone beyond.' The Lord has already crossed the kṣaram realm; the verse uses the perfective participle. Transcendence is not His ongoing project but His pre-existing condition.
  • akṣarāt — beyond the infallible
    Ablative case — 'from, beyond.' Combined with api uttamaḥ ('even better'), the verse anticipates the impersonalist objection: 'Surely the unchanging Brahman is the summit.' Kṛṣṇa replies: I am uttama beyond even the akṣara — the api in the verse hammers the point home.
  • loke — in the world
    Celebrated in ordinary human discourse. The name Puruṣottama is not an esoteric secret; it appears on the lips of village storytellers and in the speech of cowherds. The Lord is openly named, not hidden.
  • vede — in the Vedic literature
    Celebrated in scripture as well. The two witnesses — popular usage and revealed text — both confirm the name. Kṛṣṇa establishes Puruṣottama as a publicly verifiable identity, not a private claim.
  • prathitaḥ — celebrated
    From prath — to spread, to be widely renowned. The name has 'spread out.' The verb evokes the way news travels by itself once it is true: nobody has to lobby for the use of Puruṣottama; it propagates of its own accord.
  • puruṣa - uttamaḥ — as the Supreme Personality
    The chapter's title-word, now openly spoken by Kṛṣṇa about Himself. Puruṣa-uttama — *the* Person, the topmost. The compound forms the doctrinal climax of the chapter and the personal name of the speaker.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa now states His own self-naming: He has gone past kṣara, exceeds even akṣara — and so the name Puruṣottama, sung in common speech and in śruti, fits Him alone. The chapter's title is etymologised from inside the verse.
Further notes (विवरण · Vivaraṇa)
The verse is the etymology and authorisation of the chapter-title Puruṣottama-yoga. 'Loke vede ca' is a stock pair — popular usage plus scriptural usage — and both converge on Him: same point as 15.15's 'vedaiś ca sarvair aham eva vedyaḥ.' The double comparative (atīta + uttama) places Him above the hierarchical ladder altogether, not merely at its top.
Prose order (अन्वय · Anvaya)
यस्मात् अहं क्षरम् अतीतः, अक्षरात् अपि च उत्तमः (अस्मि), अतः लोके वेदे च 'पुरुषोत्तमः' (इति) प्रथितः अस्मि ।
yasmāt ahaṃ kṣaram atītaḥ, akṣarāt api ca uttamaḥ (asmi), ataḥ loke vede ca 'puruṣottamaḥ' (iti) prathitaḥ asmi |
Because I transcend the perishable and am superior even to the imperishable, I am therefore celebrated in the world and in the Veda as 'Puruṣottama' — the Supreme Person.
Word split (पदच्छेद · Padaccheda)
यस्मात् क्षरम् अतीतः अहम् अक्षरात् अपि च उत्तमः । अतः अस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥
yasmāt kṣaram atītaḥ aham akṣarāt api ca uttamaḥ | ataḥ asmi loke vede ca prathitaḥ puruṣottamaḥ ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यस्मात् yasmāt यद् rel.pron. (pronoun) abl.sg. (ablative singular)n. (causal) because
क्षरम् kṣaram क्षर adj./m. acc.sg. (accusative singular) the perishable
अतीतः atītaḥ अति + √इ p.p.p. (past passive participle) nom.sg. (nominative singular)m. gone beyond, transcending
अहम् aham अस्मद् pron. (pronoun) nom.sg. (nominative singular) I
अक्षरात् akṣarāt अ-क्षर adj. abl.sg. (ablative singular)m. than the imperishable
उत्तमः uttamaḥ उत्तम adj. nom.sg. (nominative singular)m. highest, superior
अतः ataḥ ind. (indeclinable), causal therefore
लोके loke लोक (m.) loc.sg. (locative singular) in the world
वेदे vede वेद (m.) loc.sg. (locative singular) in the Veda
प्रथितः prathitaḥ √प्रथ् p.p.p. (past passive participle) nom.sg. (nominative singular)m. celebrated, well-known
पुरुषोत्तमः puruṣottamaḥ पुरुष (m.) + उत्तम adj. nom.sg. (nominative singular)m., tatpuruṣa cpd. (or karmadhāraya) the Supreme Person
Purport

No one can surpass the Supreme Personality of Godhead, Kṛṣṇa – neither the conditioned soul nor the liberated soul. He is therefore the greatest of personalities. Now it is clear here that the living entities and the Supreme Personality of Godhead are individuals. The difference is that the living entities, either in the conditioned state or in the liberated state, cannot surpass in quantity the inconceivable potencies of the Supreme Personality of Godhead. It is incorrect to think of the Supreme Lord and the living entities as being on the same level or equal in all respects. There is always the question of superiority and inferiority between their personalities. The word uttama is very significant. No one can surpass the Supreme Personality of Godhead. The word loke signifies “in the pauruṣa āgama (the smṛti scriptures).” As confirmed in the Nirukti dictionary, lokyate vedārtho ’nena: “The purpose of the Vedas is explained by the smṛti scriptures.” The Supreme Lord, in His localized aspect of Paramātmā, is also described in the Vedas themselves. The following verse appears in the Vedas ( Chāndogya Upaniṣad 8.12.3): tāvad eṣa samprasādo ’smāc charīrāt samutthāya paraṁ jyoti-rūpaṁ sampadya svena rūpeṇābhiniṣpadyate sa uttamaḥ puruṣaḥ. “The Supersoul coming out of the body enters the impersonal brahma-jyotir; 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 Paramātmā. By incarnating Himself as the son of Satyavatī and Parāśara, He explains the Vedic knowledge as Vyāsadeva.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
18. Because I am superior to the jīvas, to the Brahman and to the puruṣa known as Paramātmā, and even to the other forms of Bhagavān, I am celebrated in the Vedas and the smṛtis, as the Supreme Person.
Commentary

Having spoken about the object of worship of the yogīs, Paramātmā, the Lord now speaks about the object of worship of the devotees, Bhagavān. [Note: This answers the last question raised in the commentary on the first verse: what is the basis of Brahman?] Though He in His form as Kṛṣṇa is also Bhagavān, He denotes the supreme excellence of His own svarūpa as Kṛṣṇa by using the name puruṣottama. I am superior to the jīva (kṣaram), and I am superior to the Brahman (akṣarāt), and also to Paramātmā (the last statement is indicated by the word api.) yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

Of all yogīs , he who, absorbing his mind in Me, worships Me with faith, is considered by Me to be the best yogī . BG 6.47 From the difference in the worshipper, one can conclude that there is a difference in the worshipable object. The word ca indicates that Kṛṣṇa is superior even to the Lord of Vaikuṇṭha and other forms of Bhagavān, as Śukadeva has explained in the Bhāgavatam: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam These are all parts or parts of parts. Kṛṣṇa is Bhagavān Himself. SB 1.3.28 Though His one sat-cid-ānanda form is called by the names Brahman, Paramātmā and Bhagavān, actually there is no difference at all between them. Svarūpa-dvayābhāvāt: there is no duality in Your form. (SB 6.9. 36) However, because of observing difference in the worshippers, in terms of sādhana and the results, difference has been designated. That is to say, the sādhana respectively of the jñānī, yogī and bhakta produces realization of Brahman, Paramātmā and Bhagavān. The result of jñāna and yoga is mere liberation, and the result of bhakti is to become an associate of the Lord with prema. Also without bhakti, the jñānī and yogī do not even attain liberation. This is understood from the following verses: naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible God. SB 1.5.12 pureha bhūman bahavo ’pi yoginas tvad-arpitehā nija-karma-labdhayā vibudhya bhaktyaiva kathopanītayā prapedire ’ñjo ’cyuta te gatiṁ parām O almighty Lord, in the past many yogīs in this world achieved the platform of devotional service by offering all their endeavors unto You and faithfully carrying out their prescribed duties. Through such devotional service, perfected by the processes of hearing and chanting about You, they came to understand You, O infallible one, and could easily surrender to You and achieve Your supreme abode. SB 10.14.5 The worshippers of Brahman and Paramātmā must necessarily perform bhakti to Bhagavān in order to achieve the final results of their sādhana. The worshippers of Bhagavān however do not perform worship of Brahman or Paramātmā to achieve the results of their sādhana. tasmān mad-bhakti-yuktasya yogino vai mad-ātmanaḥ na jñānaṁ na ca vairāgyaṁ prāyaḥ śreyo bhaved iha Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world. SB 11.20.31 yat karmabhir yat tapasā jñāna-vairāgyataś ca yat yogena dāna-dharmeṇa śreyobhir itarair api sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 1.20.31-32 yā vai sādhana -sampattiḥ puruṣārtha-catuṣṭaye tayā vinā tad āpnoti naro nārāyaṇāśrayaḥ Even without the usual requirements for achieving the perfection of life, a person will gain that perfection if he is simply a surrendered devotee of Nārāyaṇa. Nārāyaṇīya Therefore, by worship of Bhagavān, it is possible to attain all of the results: material enjoyment, liberation and prema. But by the worship of Brahman and Paramātmā alone, it is not possible to attain enjoyment, liberation or prema. Therefore, it is said that Bhagavān is in a superior position even though He is not different from Brahman and Paramātmā. It is just as the huge fire is considered superior among a small light, a lamp and a huge fire, because of its superior ability to alleviate the pain of cold, even though all the items are essential the same energy. However, among the forms of Bhagavān, Kṛṣṇa is considered to be the supreme attractive form, just as the sun is considered superior to the huge fire. Why? Because Kṛṣṇa alone gave nirvāṇa-mokṣa, the final fruit of worship of Brahman, even to His enemies such as Agha, Baka and Jarāsandha, who were most sinful. This verse has been explained according to Śrīdhara Svāmī’s commentary on the verse brahmaṇo hi pratiṣṭhāham. [Note: He explained that Kṛṣṇa is the condensed form of Brahman.] Madhusūdana Sarasvatī says: Men skilful at pious work worship Kṛṣṇa repeatedly, who appears continually to relieve the burden of the earth, who enables the intelligent to cross the material ocean, who is the delight of the women of Vraja, the essence of the beauty of the rain cloud as described in the Vedas, and the form of knowledge and bliss. I do not know any truth higher than Kṛṣṇa, who has lotus eyes, a face beautiful as the full moon, and lips red like the bimba fruit; who has the complexion of a rain cloud; who wears yellow cloth; and who holds a flute in his hand. Madhusūdana Sarasvatī’s commentary on verse 19 Those fools who cannot tolerate the glories of Kṛṣṇa which have been ascertained with valid proof go to hell. Madhusūdana Sarasvatī’s commentary on verse 20 There should be no indignation at the explanation of these three verses (16-18) which establish the supreme position of the form of Kṛṣṇa. I offer my respects to the impersonalists. [Note: Madhusūdana Sarasvatī was actually a famous supporter of impersonalism, but has also written such devotional verses in his Gītā commentary. Viśvanātha is here giving him credit for that, though also recognizing his impersonal stance.]

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
18. Because I am superior to the conditioned and liberated jīvas, I am celebrated in the Vedas and the smṛtis as the Supreme Person.
Commentary

Using the name purusottama, the Lord defines His own nature. Uttama here means most outstanding. Loke here refers to the scriptures written by men (smṛti). Loka means that which reveals the meaning of the Vedas. He is praised in the smṛti and the Vedas. In the Vedas it is said: tāvad eṣa samprasādo’smāc charīrāt samutthāya paraṁ jyotīrūpaṁ sampadya svena rūpeṇābhiniṣpadyate, sa uttamaḥ puruṣaḥ The ātmā, the object of mercy, rising from its body, attains the supreme light, the Supreme Person, and manifests his natural form. Chāndogya Upaniṣad 8.12.3 That supreme light attained by mercy is the paramātmā. In the scriptures written by men (smṛti), He is also praised as the supreme person: tair vijñāpita-kāryas tu bhagavān puruṣottamaḥ avatīrṇo mahā-yogī satyavatyāṁ parāśarāt The supreme person, bhagavān, appeared in Satyavati through Parāśara. Skanda Purāṇa

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Krishna is Himself the Supersoul – “I am that Supreme Soul” celebrated both in the world and in the

Vedas as the Supreme Person Because:

“I am transcendental, beyond both fallible and infallible”
“I am the greatest”
Focus of Learning

(a) The Living entity compared to the Lord

Both are always individuals
Difference is that, living entity at any stage, conditioned or liberated, cannot surpass in quantity the inconceivable potencies of the Lord
These two points refute that Supreme Lord and living entity are equal in all respects – thus refutes Mayavada
This is indicated by the word “Uttama” – No-one can surpass the superior position of the Lord

(b) Importance of ”loke”

Signifies “In the paurusa aagama” (Ref. Smrti scriptures)
Nirukti dictionary explains “The purpose of Vedas is explained by the Smrti scriptures”

(c) Reference for Supreme Lord as having a localized aspect as Paramatma – Ref. Chandogya

Upanishad (study purport)

PRACTICAL APPLICATION OF TEXT 15.17

This verse refutes Mayavada by saying that ‘Krishna is the Supreme Maintainer”

One may gain Brahman realization by which he has a feeling of all pervasiveness
Mayavada understanding holds that this is the state of Godhead
But to be God also means to be the total maintainer of all material manifestation
Can impersonally realized yogi claim that by his power, the different universes are running perfectly or that he is fully conscious of all things happening in all places and at all times – Never possible

(a) Supporting Ref. Katha and Svetasvatara Upanisad: “nityo nityanam…”

It explains that above all living entities both conditioned and liberated there is one Supreme living personality who maintains them and gives all the facilities for enjoyment

(b) Who is a wise man who can obtain perfect peace – One who can understand the Supreme

Personality of Godhead as the Supreme Personality who is also present in everyone’s heart as

Paramatma and maintaining everyone

LINK BETWEEN TEXTS 15.18 & 15.19: What are the activities of one who has assimilated the knowledge

of the previous three verses, especially the knowledge that Krishna is the Supreme Personality of

Godhead?

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.18 Yasmat, since; aham, I; am atitah, transcendental; ksaram, to the mutable-I am beyond the Tree of Maya, called the Peepul Tree, which this worldly existence is; and uttamah, above, most excellent or the highest; as compared with api, even; the akasarat, immutable, which is the seed of the Tree of worldly existence; atah, hence, by virtue of being the most excellent as compared with the mutable and the immutable; aham, I; am prathitah, well known; loke, in the world; and vede, in the Vedas; as purusottamah, the supreme Person. Devoted persons know Me thus, and poets also use this name 'Purusottama' in their poetry etc.; they extol Me with this name. Thereafter, now is stated this result attained by one who knows the Self as described:
Śrī Rāmānujācārya Classical
Translation
15.18 Inasmuch as I transcend the perishable (i.e., bound) Person of the aforesaid nature, and I am higher, for reasons stated earlier, than the imperishable Person or liberated self, therefore I am styled the Supreme Person in the Smrti and Srutis. The Smrti is called Loka by reason of its leading to the meaning of the Vedas. The meaning is that I am famous in the Srutis and in the Smrti. In the Sruti for instance; 'Reaching the Supreme Light, it appears in its own nature. He is the Supreme Person' (Cha. U., 8.12.3). In the Smrti we have texts like 'I will approach Him (Sri Krsna), the Supreme Person who is the incarnation of a portion of Visnu, who is without beginning, middle or end' (V. P., 5.17.33).
Śrī Abhinavagupta Classical
Translation
15.16-18 Dvav imau etc. upto Purusottamah. What has been stated in the passage 'There are two persons in the world etc.', is this : The body organism is made of the earth and other elements. In the world every person, unitelligent by nature, takes the body for the Self and [hence] views the Soul to be of perishing nature. Hence, the sense of duality does not come to an end with regard to the worldly persons, because of their delusion. But I am (the I-consciousness is) the One favouring all, and by cutting the daulity-knot I am to be realised as the One pervading all. (I) have transcended the perishing : Since the elements are insentient. (I) have transcended the nonperishing : Since the omnipresence [of the Self] is cut off (not comprehended) when the Self is not properly realised. In the world and in the Veda too I am acclaimed as the Highest of Persons : The Self same Supreme Self, admitting no duality, is described in this manner with the sentences 'He is he Highest Person' and the like.
Swami Sivananda Classical
Translation
15.18 As I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas.
Commentary

15.18 यस्मात् as? क्षरम् the perishable? अतीतः transcend? अहम् I? अक्षरात् than the imperishable? अपि also? च and? उत्तमः best? अतः therefore? अस्मि (I) am? लोके in the world? वेदे in the Vedas? च and? प्रथितः declared? पुरुषोत्तमः the Highest Purusha.Commentary Purushottama is a wellknown name of the Lord. The name is ite appropriate as He is the supreme Purusha.Kshara The perishable -- the tree of Samsara.Akshara The imperishable -- the seed of the tree of Samsara.Because I excel the perishable (the tree of illusory Samsara) and am more excellent also than the imperishable (the seed of the tree of the illusory Samsara) and because I am thus superior to the perishable and the imperishable? I am proclaimed in the world and in the Vedas as the highest Purusha. Devotees know Me as such. Poets also describe Me as such.I am beyond all limitations. There is no trace of dualism in Me. Therefore? I am called by all and by the scriptures the highest Purusha.

Swami Gambhīrānanda Classical
Translation
15.18 Since I am transcendental to the mutable and above even the immutable, hence I am well known in the world and in the Vedas as the supreme Person.
Shri Purohit Swami Classical
Translation
15.18 Beyond comparison of the Eternal with the non-eternal am I, Who am called by scriptures and sages the Supreme Personality, the Highest God.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)
Related verses
BG 15.19 BG 7.7 BG 10.12 SB 1.3.28 SB 10.14.14 SB 2.9.33 CC Ādi 2.67 CC Ādi 5.79 CC Madhya 9.110 Śvetāśvatara Upaniṣad 3.19Kaṭha Upaniṣad 2.3.9
Concepts
BhavaNirvana
Study Q&A referencing this verse
Related lectures
Personal Guidance
Because I am transcendental — beyond the fallible and infallible — I am known in the world and in the Vedas as the Supreme Person.
Practical Applications
  • Use the title 'Supreme Person' (Puruṣottama) deliberately.
  • Don't substitute generic divine names.
  • Honor the specificity of His title.
Reflection Questions
  • What name(s) do I use for Him most?
  • Are they sufficient or generic?
Analogy

A mountain peak rises above two layers of cloud: a lower bank, ragged and constantly dissolving (the kṣara), and an upper bank, still and clean (the akṣara). Climbers in either cloud may forget there is a mountain at all. Kṛṣṇa stands on the summit and calls down: I am above both clouds. Look up. Both the Vedas and ordinary speech know My name — Puruṣottama, the Person on top.

📝 My note

Source: vedabase.io

Section 5 (15.19–15.20)
KNOWING KRISHNA MEANS KNOWING EVERYTHING
Section overview
One knowing Krishna’s position knows everything, and he engages in Krishna’s service
Knowing this most confidential part of Vedic scriptures makes one wise and brings perfection to his endeavors

Bhagavad-gītā 15.19

↗
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भ‍जति मां सर्वभावेन भारत ॥ १९ ॥
yo mām evam asammūḍho
[yo maam evam asammoodho]
jānāti puruṣottamam
[jaanaati purushottamam]
sa sarva-vid bhajati māṁ
[sa sarva-vid bhajati maam]
sarva-bhāvena bhārata
[sarva-bhaavena bhaarata]
Word-for-word
yaḥ — anyone who mām — Me evam — thus asammūḍhaḥ — without a doubt jānāti — knows puruṣa - uttamam — the Supreme Personality of Godhead saḥ — he sarva - vit — the knower of everything bhajati — renders devotional service mām — unto Me sarva - bhāvena — in all respects bhārata — O son of Bharata .
Blended reading (Sanskrit + English inline)
yo mām evam asammūḍho
yaḥ
anyone who
mām
Me
evam
thus
asammūḍhaḥ
without a doubt
jānāti puruṣottamam
jānāti
knows
puruṣa - uttamam
the Supreme Personality of Godhead
sa sarva-vid bhajati māṁ
saḥ
he
sarva - vit
the knower of everything
bhajati
renders devotional service
mām
unto Me
sarva-bhāvena bhārata
sarva - bhāvena
in all respects
bhārata
O son of Bharata .
Important Words
  • asammūḍhaḥ — without a doubt
    A + sam + mūḍha — not even *partially* bewildered. The negation is intensified: most people have a flicker of mūha somewhere in their conviction. The verse asks for the rare clean knowledge.
  • puruṣa - uttamam — the Supreme Personality of Godhead
    The name from the previous verse is now made the object of knowing. Kṛṣṇa specifies *what* the knower knows: not 'God,' not 'the absolute,' but precisely the Puruṣottama identified two verses ago.
  • sarva - vit — the knower of everything
    Echo of veda-vit from 15.1 and 15.15. The chapter's claim is now fully recursive: he who knows Kṛṣṇa knows the Vedas, and he who knows the Vedas knows everything. The single act of knowing Puruṣottama collapses the entire epistemic hierarchy.
  • bhajati — renders devotional service
    From bhaj — to share, to serve, to participate in. Bhajati is the natural, inevitable consequence of the prior knowing. The verse is not commanding bhakti; it is reporting what happens automatically when puruṣa-uttamam jānāti.
  • sarva - bhāvena — in all respects
    With every emotion, every relation, every disposition. Bhāva is the inner emotional posture of devotion; sarva-bhāvena means none of one's bhāvas are withheld. Total participation, not just the cleaned-up parts.
Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Knowledge of Puruṣottama is not abstract: it produces full-hearted bhajana. The asammūḍha — one no longer confused about Kṛṣṇa's identity — becomes sarva-vit, knower of all (because all is included in Him), and his response is total: 'sarva-bhāvena bhajati.'
Further notes (विवरण · Vivaraṇa)
Sarva-bhāvena is the verse's hinge — every mode of one's being (mind, intellect, senses, will) is enrolled in bhakti. The same pair asammūḍha-puruṣottama-jñāna will be echoed at 10.10's 'teṣāṁ satata-yuktānām.' The verse converts the previous metaphysical taxonomy (15.16-18) into soteriology: right knowing flows directly into right loving.
Prose order (अन्वय · Anvaya)
हे भारत! यः असम्मूढः (सन्) माम् एवं पुरुषोत्तमं जानाति, सः सर्व-वित् (सन्) सर्व-भावेन मां भजति ।
he bhārata! yaḥ asammūḍhaḥ (san) mām evaṃ puruṣottamaṃ jānāti, saḥ sarva-vit (san) sarva-bhāvena māṃ bhajati |
O Bhārata, whoever, undeluded, knows Me thus as Puruṣottama — he, knower of all, worships Me with his whole being.
Word split (पदच्छेद · Padaccheda)
यः माम् एवम् असम्मूढः जानाति पुरुषोत्तमम् । सः सर्व-वित् भजति मां सर्व-भावेन भारत ॥
yaḥ mām evam asammūḍhaḥ jānāti puruṣottamam | saḥ sarva-vit bhajati māṃ sarva-bhāvena bhārata ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
यः yaḥ यद् rel.pron. (pronoun) nom.sg. (nominative singular)m. whoever
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
एवम् evam ind. (indeclinable) thus, in this way
असम्मूढः asammūḍhaḥ अ-सम्मूढ (p.p.p. (past passive participle) with neg.) nom.sg. (nominative singular)m. undeluded, free of confusion
जानाति jānāti √ज्ञा pres. (present) 3sg.par. (parasmaipada / active voice) knows
पुरुषोत्तमम् puruṣottamam पुरुष (m.) + उत्तम adj. acc.sg. (accusative singular)m., tatpuruṣa cpd. (compound) as the Supreme Person
सः saḥ तद् dem. (demonstrative)pron. (pronoun) nom.sg. (nominative singular)m. he
सर्व-वित् sarva-vit सर्व adj. + √विद् krt-suffix -क्विप् nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) knower of all
भजति bhajati √भज् pres. (present) 3sg.par. (parasmaipada / active voice) worships, serves, loves
सर्व-भावेन sarva-bhāvena सर्व adj. + भाव (m.) ins.sg. (instrumental singular), tatpuruṣa cpd. (compound) with the whole of his being
भारत bhārata भारत (m.) voc.sg. (vocative singular) O descendant 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 Kṛṣṇa to be the Supreme Person is actually the knower of everything. The imperfect knower goes on simply speculating about the Absolute Truth, but the perfect knower, without wasting his valuable time, engages directly in Kṛṣṇa consciousness, the devotional service of the Supreme Lord. Throughout the whole of Bhagavad-gītā, this fact is being stressed at every step. And still there are so many stubborn commentators on Bhagavad-gītā who consider the Supreme Absolute Truth and the living entities to be one and the same. Vedic knowledge is called śruti, learning by aural reception. One should actually receive the Vedic message from authorities like Kṛṣṇa and His representatives. Here Kṛṣṇa 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-gītā 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, Śrī Kṛṣṇa, knows the purpose of the Vedas; no one else knows the purpose of the Vedas. The word bhajati is very significant. In many places the word bhajati is expressed in relationship with the service of the Supreme Lord. If a person is engaged in full Kṛṣṇa consciousness, in the devotional service of the Lord, it is to be understood that he has understood all the Vedic knowledge. In the Vaiṣṇava paramparā it is said that if one is engaged in the devotional service of Kṛṣṇa, then there is no need for any other spiritual process for understanding the Supreme Absolute Truth. He has already come to the point, because he is engaged in the devotional service of the Lord. He has ended all preliminary processes of understanding. But if anyone, after speculating for hundreds of thousands of lives, does not come to the point that Kṛṣṇa 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.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
19. He who without bewilderment knows Me as Bhagavān knows everything. He worships Me with complete love, O descendent of Bharata.
Commentary

“Though this has been established by You, philosophers will argue over the meaning.” Let them argue! They are bewildered by My māyā, and the devotee is not bewildered. He who is not bewildered by the arguments of these philosophers (asaṁmūḍhaḥ) knows everything. Even though he has not studied the scriptures, he is the knower of the meaning of all scriptures. The other person, though he has indeed studied and taught all the scriptures, is really a complete fool (sam mūḍhaḥ). He who knows Me worships Me with complete love. The other person, though he worships something, does not worship Me.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
19. He who without confusion knows Me as the Supreme Person knows everything. He worships Me by all methods, O descendent of Bharata.
Commentary

The results for those who know the Lord as the Supreme Person are described in order to highlight the nature of the Lord. Thus (evam), according to the definitions given by Me, rather than according to literal definitions, he who knows Me as the Supreme Person is without foolishness. He is without doubt concerning My position as the Supreme Person described by Me. Knowing the meaning of these three verses, he is the knower of everything (sarva vit), because these three verses are the purport of the Vedas. He who knows My position as the Supreme Person worships Me in all ways (sarva bhāvena). I will give mercy to that person who knows the meaning of the Vedas and performs all the aṅgas of bhakti. But he who doubts My position as the Supreme Person, even though he has studied all the Vedas, is actually ignorant. Though he may do all types of worship, he is not a devotee.

Bhūrijana Dāsa Gauḍīya
Commentary

First one has to be detached, then one has to become 'kuto'stho', "one" with desires. And because Krsna has mentioned about Vedanta and the Vedas, next He says,

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

One who knows without doubt Krishna as the Paramatma, engages in full devotional service

Who is the knower of everything – One who knows “Me” as the Supreme Personality of Godhead without doubting
Result of such knowledge – One engages in full devotional service to Me
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.19 Bharata, O scion of the Bharata dynasty; yah, he who; asammudhah, being free from delusion; janati, knows; mam, Me, God, having the aforesaid alifications; purusottamam, the supreme Person; evam, thus, in the way described, as 'I am this One'; sah, he; is sarva-vit, all-knowing- he knows everything through self-identification with all-, i.e. (he becomes) omniscient; and bhajati, adores; mam, Me, existing in all things; sarva-bhavena, with his whole being, i.e. with his mind fixed on Me as the Self of all. Now then, having stated in this chapter the knowledge of the real nature of the Lord, which has Liberation as its fruit, it is being euligized:
Śrī Rāmānujācārya Classical
Translation
15.19 He who, without delusion, knows the Supreme Person as Myself, as already stated, i.e., knows Me, as differing in kind from the perishable and the imperishable Persons, because of My being immutable and because of My being distinguished from them as pervading, supporting and ruling etc., by nature - such a devotee knows all. He knows all that is to be known as the means of attaining Me. He worships Me in 'every way,' i.e., whatever ways of worshipping Me have been prescribed as the means of attaining Me, he worships Me by all these modes of worship. Whatever love is evoked in Me towards one approaching Me by all forms of knowledge having Me for their object, and whatever love is roused up in Me towards those who practise various modes of worship having Me for their object - all that in a unified form is generatd in Me towards one who has the knowledge of Me as described. Now, Sri Krsna eulogises this knowledge of the Supreme Person:
Śrī Abhinavagupta Classical
Translation
15.19 Yo mam etc. He, who knows Me thus i.e., he who meditates exclusively on Me as identical with all, and to be the very Brahman - he realises all to be identical with Me and adores (or experiences) Me alone with his entire being viz., his form, action and thought. [That is to say], whatever he perceives, he experiences it as the form of the Bhagavat ; and so on. Hence [it has been said] by myself (Ag.) in the Sivasaktyavinabhavastotra as : O Mother (Goddess) ! Our praise to You is unusual one ; all (uttering) sounds constitute Your body indeed; in my entire body and in all [my] mental and external activities there is Your association. O Siva, O Alleviator of what is inauspicious ! When I fully contemplate in this manner, then it has been accomplished in the world, without any effort [of mine], that for me there is indeed not even a small fraction of time without praise, recitation [of hymns], worship and contemplation [of Yours].
Swami Sivananda Classical
Translation
15.19 He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.
Commentary

15.19 यः who? माम् Me? एवम् thus? असम्मूढः undeluded? जानाति knows? पुरुषोत्तमम् the Supreme Purusha? सः he? सर्ववित् allknowing? भजति worships? माम् Me? सर्वभावेन with his whole being (heart)? भारत O Bharata.Commentary The glory of the knowledge of the Self is described in this verse.Asammudhah Undeluded? free from delusion. The undeluded does not identify himself with the physical body. He never looks upon the physical body? the lifeforce? senses? mind? intellect and the causal body as the Self or as belonging to himself? because he is resting in his own essential nature as ExistenceKnowledgeBliss Absolute and because he identifies himself with Brahman or the Supreme Being.That aspirant who knows that Sri Krishna is not a human being and that He is the highest Purusha or the Supreme Being is undeluded. Such an aspirant or devotee alone worships Him with his whole being. He is the Sarvavit or Sarvajna? allknower. He knows and realises that Lord Krishna? the supreme Lord? is the Inner Self of all beings. He beholds the One in the many? and the many in the One. For him there is neither high nor low? neither pleasure nor pain? neither virtue nor vice? neither good nor evil? neither likes nor dislikes.Me The Lord as specified above.Sarvavit One who knows everything in detail.Knows that I am He.Sarvabhavena With all his heart? with his whole being? wholeheartedly with his whole thought devoted exclusively to the Self of all with his whole mind centred on the Supreme Self alone.

Swami Gambhīrānanda Classical
Translation
15.19 O scion of the Bharata dynasty, he who, being free from delusion, knows Me the supreme Person thus, he is all-knowing and adores Me with his whole being.
Shri Purohit Swami Classical
Translation
15.19 He who with unclouded vision sees Me as the Lord-God, knows all there is to be known, and always shall worship Me with his whole heart.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 7.19 BG 18.66 BG 9.13 SB 2.9.36 SB 11.14.21 SB 1.2.7 CC Madhya 25.29 CC Madhya 22.31 CC Ādi 4.25 Śvetāśvatara Upaniṣad 6.23BRS 1.2.234
Concepts
BhavaMaya
Study Q&A referencing this verse
Related lectures
Personal Guidance
Whoever knows Me without doubt as the Supreme Person, knows everything; he engages in My devotional service.
Practical Applications
  • Cultivate the unhesitating recognition: He is the Supreme Person.
  • Use this knowledge as the foundation of devotion.
  • Trust that 'knowing Him is knowing all.'
Reflection Questions
  • Where does my recognition of Him still hesitate?
  • What would unhesitating recognition unlock?
Analogy

An entire harbor of ships is anchored to one buoy. Know the buoy and the relationship of every ship is suddenly intelligible — their orientation, their range of drift, why they swing when the tide turns. Knowing Kṛṣṇa as Puruṣottama is that buoy-knowledge. The whole sea of objects, beings, doctrines, and duties suddenly arranges itself around one central mooring — and the natural response of the knower is to throw his rope to it.

Stories
Prahlāda's unhesitating recognition

Surrounded by tutors who taught the worship of his father Hiraṇyakaśipu, threatened with weapons, snakes, fire, and trampling elephants, the boy Prahlāda never once revised his answer. He knew Viṣṇu as the Supreme Person and would not pretend otherwise even to save his life.

The Bhāgavatam emphasizes that his certainty was *asammūḍha* — without doubt. He did not weigh evidence each morning; the knowledge was settled. From that settled knowledge devotional service flowed effortlessly: chanting, remembering, friendship with the Lord, every limb of bhakti coming out of one stable conviction.

Kṛṣṇa's wording in this verse matches Prahlāda's biography exactly: yaḥ mām evam asammūḍhaḥ jānāti — he then bhajati, naturally and totally.

📝 My note

Source: vedabase.io

Bhagavad-gītā 15.20

↗
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्‍बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ २० ॥
iti guhya-tamaṁ śāstram
[iti guhya-tamam shaastram]
idam uktaṁ mayānagha
[idam uktam mayaanagha]
etad buddhvā buddhimān syāt
[etad buddhvaa buddhimaan syaat]
kṛta-kṛtyaś ca bhārata
[krita-krityash cha bhaarata]
Word-for-word
iti — thus guhya - tamam — the most confidential śāstram — revealed scripture idam — this uktam — disclosed mayā — by Me anagha — O sinless one etat — this buddhvā — understanding buddhi - mān — intelligent syāt — one becomes kṛta - kṛtyaḥ — the most perfect in his endeavors ca — and bhārata — O son of Bharata .
Blended reading (Sanskrit + English inline)
iti guhya-tamaṁ śāstram
iti
thus
guhya - tamam
the most confidential
śāstram
revealed scripture
idam uktaṁ mayānagha
idam
this
uktam
disclosed
mayā
by Me
anagha
O sinless one
etad buddhvā buddhimān syāt
etat
this
buddhvā
understanding
buddhi - mān
intelligent
syāt
one becomes
kṛta-kṛtyaś ca bhārata
kṛta - kṛtyaḥ
the most perfect in his endeavors
ca
and
bhārata
O son of Bharata .
Important Words
  • guhya - tamam — the most confidential
    Superlative — *most* secret. The Gītā has guhya, guhya-tara, and guhya-tama; this chapter is given the topmost grade. The chapter's contents (the tree, the puruṣas, the Puruṣottama) are Kṛṣṇa's deepest disclosure of His own identity.
  • śāstram — revealed scripture
    Kṛṣṇa explicitly calls this chapter a śāstra — not just a teaching but an authoritative text. The Gītā is here naming itself, mid-stream, as scripture. The receiver is being told to treat what he has just heard with śāstric weight.
  • anagha — O sinless one
    Address to Arjuna. Confidential knowledge is given to the unstained; the chapter's contents could not have been transmitted to a corrupt vessel. The vocative quietly reminds the reader that reception of guhya-tama requires anagha — purified hearing.
  • buddhvā — understanding
    From budh — to wake up, to comprehend. The same root that gives Buddha. The chapter's contents are not merely to be agreed with but to be *awakened to* — the understanding is itself a kind of waking from anāditas-tama.
  • buddhi - mān — intelligent
    One who *has* buddhi. The verse links intelligence directly to the receiving of this chapter — Kṛṣṇa's definition of intelligence in the Gītā is consistently the capacity to recognize Him. The buddhi-mān is the one whose intellect has not refused the disclosure.
  • kṛta - kṛtyaḥ — the most perfect in his endeavors
    Literally 'one whose duties have been performed.' Once Puruṣottama is known, there remains nothing further to do — every other duty was a means to this end. The chapter closes by declaring its own contents the terminus of all kartavya.
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.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa seals the chapter as guhya-tamam — 'most secret of teachings.' Understanding the tree, the antaryāmin, and Puruṣottama is the whole of wisdom: such a person becomes simultaneously buddhimān (truly intelligent) and kṛta-kṛtya (one with nothing more to accomplish).
Further notes (विवरण · Vivaraṇa)
The superlative 'guhya-tamam' will be matched and exceeded at 18.64 (sarva-guhyatamam) — this chapter is one of the Gītā's secret-summits. 'Kṛta-kṛtya' is a high Vedāntic term: the seeker's project of jīvana-mukti is complete. Pairing 'buddhimān' with 'kṛta-kṛtya' fuses jñāna (knowing) and pravṛtti (doing) in one stroke — the chapter's metaphysics flowers into a finished human life. Closes the Chapter-15 inclusio with 15.1's veda-vit: from 'knower of Vedas' to 'knower of all' to 'finished doer.'
Prose order (अन्वय · Anvaya)
हे अनघ! हे भारत! इति इदं गुह्य-तमं शास्त्रं मया उक्तम् । एतत् बुद्ध्वा (जनः) बुद्धिमान् कृत-कृत्यः च स्यात् ।
he anagha! he bhārata! iti idaṃ guhya-tamaṃ śāstraṃ mayā uktam | etat buddhvā (janaḥ) buddhimān kṛta-kṛtyaḥ ca syāt |
O sinless one, O Bhārata, thus this most secret teaching has been spoken by Me. Having understood this, a man would become truly wise and one whose duty is fulfilled.
Word split (पदच्छेद · Padaccheda)
इति गुह्य-तमं शास्त्रम् इदम् उक्तं मया अनघ । एतत् बुद्ध्वा बुद्धिमान् स्यात् कृत-कृत्यः च भारत ॥
iti guhya-tamaṃ śāstram idam uktaṃ mayā anagha | etat buddhvā buddhimān syāt kṛta-kṛtyaḥ ca bhārata ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
इति iti ind. (indeclinable), concluding quotative thus
गुह्य-तमम् guhya-tamam गुह्य (gerundive of √गुह्) + -तम superlative suffix, nom.sg. (nominative singular)n. most secret
शास्त्रम् śāstram शास्त्र (n.) nom.sg. (nominative singular) scripture, teaching
इदम् idam इदम् dem. (demonstrative)pron. (pronoun) nom.sg. (nominative singular)n. this
उक्तम् uktam √वच् p.p.p. (past passive participle) nom.sg. (nominative singular)n. has been spoken
मया mayā अस्मद् pron. (pronoun) ins.sg. (instrumental singular) by Me
अनघ anagha अ-नघ adj. voc.sg. (vocative singular)m., negative tatpuruṣa cpd. (compound) O sinless one
एतत् etat एतद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)n. this
बुद्ध्वा buddhvā √बुध् abs. (absolutive) having understood, having awakened to
बुद्धिमान् buddhimān बुद्धिमत् adj. nom.sg. (nominative singular)m. intelligent, wise
स्यात् syāt √अस् opt. (optative) 3sg.par. (parasmaipada / active voice) may become, would be
कृत-कृत्यः kṛta-kṛtyaḥ कृत (p.p.p. (past passive participle)) + कृत्य (gerundive) nom.sg. (nominative singular)m., bahuvrīhi cpd. (compound) one whose duty is accomplished
भारत bhārata भारत (m.) voc.sg. (vocative singular) O descendant of Bharata
Purport

The Lord clearly explains here that this is the substance of all revealed scriptures. And one should understand this as it is given by the Supreme Personality of Godhead. Thus one will become intelligent and perfect in transcendental knowledge. In other words, by understanding this philosophy of the Supreme Personality of Godhead and engaging in His transcendental service, everyone can become freed from all contaminations of the modes of material nature. Devotional service is a process of spiritual understanding. Wherever devotional service exists, the material contamination cannot coexist. Devotional service to the Lord and the Lord Himself are one and the same because they are spiritual; devotional service takes place within the internal energy of the Supreme Lord. The Lord is said to be the sun, and ignorance is called darkness. Where the sun is present, there is no question of darkness. Therefore, whenever devotional service is present under the proper guidance of a bona fide spiritual master, there is no question of ignorance. Everyone must take to this consciousness of Kṛṣṇa and engage in devotional service to become intelligent and purified. Unless one comes to this position of understanding Kṛṣṇa 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 Kṛṣṇa. One has to become free from all contamination, all sinful activities; then he can understand. But devotional service is so pure and potent that once one is engaged in devotional service he automatically comes to the stage of sinlessness. While one is performing devotional service in the association of pure devotees in full Kṛṣṇa consciousness, there are certain things which require to be vanquished altogether. The most important thing one has to surmount is weakness of the heart. The first falldown is caused by the desire to lord it over material nature. Thus one gives up the transcendental loving service of the Supreme Lord. The second weakness of the heart is that as one increases the propensity to lord it over material nature, he becomes attached to matter and the possession of matter. The problems of material existence are due to these weaknesses of the heart. In this chapter the first five verses describe the process of freeing oneself from these weaknesses of heart, and the rest of the chapter, from the sixth verse through the end, discusses puruṣottama-yoga. Thus end the Bhaktivedanta Purports to the Fifteenth Chapter of the Śrīmad Bhagavad-gītā in the matter of Puruṣottama-yoga, the Yoga of the Supreme Person.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
20. Thus I have spoken the most secret teaching, O sinless Arjuna. Knowing this, you will be intelligent and will have attained the goal, O descendent of Bharata. 1-3. Fearlessness, purity of consciousness, having knowledge of the methods of jñāna, charity, sense control, worship of the Lord, study of the Vedas, austerity, sincerity, non-violence, truth, absence of anger, lack of possessiveness, peace, not criticizing others, mercy to living beings, absence of greed, gentleness, humility, steadiness, strength, forgiveness, fortitude, cleanliness, avoiding injury of others, and lack of pride manifest in a person born at a time indicating sattvic qualities.
Commentary

This verse concludes the chapter. In these twenty verses (iti), I have thus spoken completely the most secret teaching. In this chapter, the classes of matter and consciousness have been revealed by He who makes all things happen, and the supreme position of Kṛṣṇa has been explained. Thus the commentaries on the fifteenth chapter of the Gītā have been completed for the pleasure of the devotees’ hearts, by the mercy of the ācāryas.

In the sixteenth chapter, the deva and demon qualities as well as the results of these two conditions will be described.

Remembering that the fruits of the aśvattha tree of saṁsāra had not been described in the last chapter after mentioning them, the Lord in this chapter describes the fruits of the tree which are of two varieties: those which cause liberation and those which cause bondage. First, he describes those giving liberation in three verses. Abhayam means freedom from the fear of “How will I live, being alone in the forest without wife and children?” Sattva-saṁsuddhiḥ means purity of consciousness. Jñāna-yoga vyavasthitaḥ means being completely familiar with the methods of attaining jñāna, for example lack of pride, mentioned in chapter thirteen. Dāna means to distribute food or other items of one’s enjoyment to others Dama means controlling the external senses. Yajña means worship of the Lord. Svadhyāya means studying or reciting the Vedas. The other items after this are clear. Tyāga means to give up possessiveness of wife, children and other things. Aloluptam means absence of greed. These twenty six items belong to the person born at a moment indicating sattvic nature.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
20. Thus I have spoken the most secret scripture, O sinless Arjuna. Knowing this, you will have knowledge and realization, O descendent of Bharata. 1-3. Fearlessness, purity of consciousness, having knowledge of the methods of jñāna, charity, sense control, sacrifice, study of the Vedas, austerity, sincerity, non-violence, truth, absence of anger, lack of possessiveness, peace, not criticizing others, mercy to living beings, absence of greed, gentleness, humility, steadiness, strength, forgiveness, fortitude, cleanliness, avoiding injury of others, and lack of pride manifest in a person born with sāttvika qualities.
Commentary

This knowledge is not revealed to the unqualified persons. With that in mind, the Lord speaks. Thus (iti), I have briefly spoken to you, the supreme devotee, this scripture composed of three verses defining the Supreme Person. O sinless one (anagha), you should not reveal this to the unqualified (who are not pure like you). Understanding this, a person has full knowledge of the scriptures (buddhimān) and will achieve direct realization (kṛtākṛtyaḥ). Thus knowledge about the Supreme Person is praised. From the fifteenth chapter one learns that the person who is different from the conditioned and liberated souls, and who supports and is superior to both of them, is the Supreme Lord Kṛṣṇa. Chapter 16 Bg 16.1, Bg 16.2, Bg 16.3, Bg 16.1-3 ī[q>aGavaNauvac ) A>aYa& SatvSa&īuiṬjaRNaYaaeGaVYaviSQaiTa" ) daNa& dMaê Yajê SvaDYaaYaSTaPa AaJaRvMa( )) 1 )) Aih&Saa SaTYaMa§-aeDaSTYaaGa" XaaiNTarPaEīuNaMa( )

TaeJa" +aMaa Da*iTa" XaaEcMad]aehae NaaiTaMaaiNaTaa ) >aviNTa SaMPad& dEvqMai>aJaaTaSYa >aarTa )) 3 )) śrī-bhagavān uvāca abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ dānaṁ damaś ca yajñaś ca svādhyāyas tapa ārjavam ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr acāpalam tejaḥ kṣamā dhṛtiḥ śaucam adroho nāti-mānitā bhavanti sampadaṁ daivīm abhijātasya bhārata śrī-bhagavān uvāca—the Supreme Personality of Godhead said; abhayam—fearlessness; sattva-saṁśuddhiḥ—purification of one's existence; jñāna—in knowledge; yoga—of linking up; vyavasthitiḥ—the situation; dānam—charity; damaḥ—controlling the mind; ca—and; yajñaḥ—performance of sacrifice; ca—and; svādhyāyaḥ—study of Vedic literature; tapaḥ—austerity; ārjavam—simplicity; ahiṁsā—nonviolence; satyam—truthfulness; akrodhaḥ—freedom from anger; tyāgaḥ—renunciation; śāntiḥ—tranquillity; apaiśunam—aversion to faultfinding; dayā—mercy; bhūteṣu—towards all living entities; aloluptvam—freedom from greed; mārdavam—gentleness; hrīḥ—modesty; acāpalam—determination; tejaḥ—vigor; kṣamā—forgiveness; dhṛtiḥ—fortitude; śaucam—cleanliness; adrohaḥ—freedom from envy; na—not; ati-mānitā—expectation of honor; bhavanti—are; sampadam—the qualities; daivīm—the transcendental nature; abhijātasya—of one who is born of; bhārata—O son of Bharata.

In the sixteenth chapter Kṛṣṇa speaks about the natures of the saintly and demonic persons, teaching that the first type is excellent and the second is despicable. Describing how the roots of the aśvattha tree spread out, the Lord explained that the fortunate and unfortunate impressions caused by previous karmas were the secondary roots of the tree of saṁsāra. In the ninth chapter, the Lord narrated that the natures of living entities was either daiva, asura, or rākśasa (goodness, passion and ignorance.) The daiva nature, having sattva attitude and pious impressions, causing performance of duties according to the Vedas, is suitable for liberation. That is the daivī sampat mentioned in this chapter, the excellent fruit of the aśvattha tree. The natures of asuras and rākṣasas, in the modes of passion and ignorance, which are causes of all evil, following the inclination for attachment and repulsion, filled with sinful impressions, causes these people to fall to hell. This is the asura sampat, the undesirable fruit of the tree. This is the purpose of the sixteenth chapter explains this. The Lord speaks of the daivī sampada in three verses. In those verses the Lord successively describes the duties of the four āśramas and varṇas. First He speaks of the sannyāsīs. The sannyāsī is fearless (abhayam), free from the fear of how he will survive alone without any work. He has purity of mind (sattva saṁśuddiḥ) by performance of duties of his āśrama and varṇa. He is fully knowledgeable of the methods (yoga) of attaining jñāna (jñāna yoga vyavasthitiḥ), such as hearing. There three are his characteristics. Next he describes the householders. The householder offers food and other items owned by himself, earned by proper methods, to qualified persons (dāna). He controls the external senses according to the rules (damaḥ). He engages in the performance of prescribed sacrifices (yajña.) These three are the householder’s characteristics. Next the Lord describes the brahmacārī. He is engaged in study (svādhyāyaḥ), called brahma yajña. He is fixed in studying the Vedas, which are a group of sounds not created by men, which brings about realization of the Lord endowed with energies. This is the one quality of the brahmacārī. Next He speaks of the vānaprastha. Tapa here refers to the three types of austerity, which will be mentioned in the eighteenth chapter. This is the one quality of the vānaprastha. The qualities of the brāhmaṇa are described. Ārjava means straightforward, meaning that he reveals to faithful listeners the meaning of important topics as he has understood them. Ahiṁsa means not to stop the life span of another living entity. Satya means making accurate statements concerning things one has seen without meaningless content. Akrodha is the control of anger which appears when an evil person criticizes oneself. Tyaga means not saying bad words when others insult. Śānti means control of the mind. Apaiśuna means not using bad words against another person in his absence. Dayā means intolerance of the suffering of other living entities. Alolupa means absence of greed. The absence of “a” with the word, making aloluptva instead of the ordinary form alolupatva is for metrical reasons. Mārdava or gentleness means intolerance of separation from association of saintly persons. Hrī ṁeans bashfulness to do unlawful acts. Acāpala means absence of useless actions. These are the twelve characteristics of the brāhmaṇa. Next the Lord describes the kṣatriya qualities. Teja means not being conquered by lesser persons. Kṣamā means not showing anger to those lesser persons who treat one with contempt, though he is capable of such anger. Dhṛti means giving effort to support the fatigued senses, so that they remain energetic. These are the three qualities of the kṣatriya. The qualities of the vaiśya are described next. Śauca means to be free of untruthfulness, deceit and other bad qualities in going about his mercantile affairs. Adroha means not to take up weapons to do violence to others. These are his two qualities. The Lord describes the qualities of the śūdra. Na atimānitā means to be devoid of thinking oneself worthy of worship and being humble before the three higher castes whom he regards as worthy of worship. This is one quality. The total comes to twenty-six qualities. These are understood to be the principle qualities of the āśrama and varṇas. Those qualities which are not mentioned here should also be included. The list is not exhaustive. These qualities appear in a person born (jātasya) with auspicious impressions (daivīm sampadam) manifested through pious acts which show their fruits at the time of accepting a body. puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena: he becomes pure by pure karmas, bad by bad karmas. (Bṛhad Āraṇyaka Upaniṣad 4.4.5) This sampat or wealth is possessed by the devas,, those who respect the Lord. Because from this position a person has the possibility of attaining jñāna and bhakti, it is the excellent fruit of the tree of saṁsāra.

Bhūrijana Dāsa Gauḍīya
Commentary

Srila Prabhupada can enter this 'most confidential part' unto the more exoteric parts that Krsna is saying. This is the actual conclusion, this is the actual confidential part: that one should surrender to Krsna in all respects and then he will become wise. This is the most confidential message of the sastras. One can only understand this if he is sinless. This is the yoga of the Supreme Person. Breaking the attachment therefore becoming 'one' with Krsna in desire, understanding that Krsna is the all‑powerful One who is maintaining us ‑ then serve Him and surrender to Him in all respects. This is the conclusion of all the sastras. THUS ENDS THE STUDY OF CHAPTER FIFTEEN.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

This verse summarizes Chapter 15 – Knowledge explained in this chapter is the essence of Vedanta

and the most confidential part/substance of the Vedas

Result of understanding – One will become wise and his endeavors will know perfection
Qualification – Sinlessness

Focus of Learning

(a) It refutes many philosophical speculations about the constitution of the living entity and

Supreme Absolute Truth (refutes that they are one and the same)

Perfect knower (Of the purpose of the Vedas) – Engages in Krishna consciousness without any speculation
Clearly knows Krishna as the Supreme Person
Imperfect knower – Goes on speculating about the absolute truth
Does not surrender – Simply wastes time

(b) No need of speculation but hear submissively

Vedic knowledge is called Sruti – learning by aural reception
Receive Vedic message from authorities like Krishna and His representatives
How to hear
Simply hearing like hogs is not sufficient
Should not simply speculate academically
One must be able to understand from authorities
Submissively hear from Bhagavad-gita about the subordinate position of living entities

(c) Importance of the word “bhajati” – This word is often used in relationship with the service of the

Supreme Lord

A Person engaged in Krishna consciousness has understood all Vedic knowledge
No need of any other spiritual process
Has ended all preliminary processes of understanding
Speculation for hundreds of lives – Simply waste of time
If one does not come to the point that Krishna is the Supreme Personality of Godhead
END OF CHAPTER 15 

(a) How to understand this knowledge

Understand “As it is” given by Supreme Personality of Godhead

(b) Result

One will become intelligent and perfect in transcendental knowledge
Freed from all contaminations from material modes
Devotional service and the Lord are one and the same because they are spiritual; devotional service takes place within the internal energy of the Lord
Analogy: Lord is like sun, Ignorance is like darkness – wherever there is sun there is no question of darkness
Conclusion: Whenever devotional service is present under the proper guidance of a proper spiritual master, there is no question of ignorance

(c) PRACTICAL APPLICATION: Everyone must take to Krishna consciousness and devotional service to

become intelligent and purified

Intelligence (However high in material estimation) without this understanding is not the perfect intelligence

(d) Importance of the word “anagha”

It implies unless one is free from all sinful reactions it is very difficult to understand Krishna
So what is the hope – Devotional service is so pure and potent that once one is engaged he automatically comes to the stage of sinlessness

(e) Most important thing one should surmount during practice of devotional service

Weakness of the heart – Two kinds of weakness (cause of problems of material existence)
Desire to Lord it over material nature
Lording over makes one attached to matter and possession of matter
Role of Chapter 15
First five chapters describe how to free oneself from these weaknesses
Texts 15.6 – 15.20 discusses Purusottama Yoga

PRACTICAL APPLICATION OF TEXT 15.20

Summarizes Chapter 15: To understand Purushottama-yoga we have to be sinless. Thus this chapter

discusses breaking our material attachments and understanding Krishna as the source of Brahman; as

the maintainer, the Paramatma; and as Bhagavan, the Supreme Personality of Godhead. Finally,

knowing all this, one surrenders and becomes one with Him in desire and service. That is the conclusion

of all sastra – “The yoga of the Supreme Person”

Bhagavad Gita Notes

CHAPTER 15 Appendix

Selected Texts extracted from “Surrender unto Me”

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.20 This guhyatamam, most secret, i.e. most mystical;- what is that?-sastram, scripture-. Although the Gita as a whole is spoken of as the scripture, still this chapter itself is here referred to as such, and this for eulogy as is evident from the context. For, not only has the entire meaning of the scripture Gita been stated here in brief, but the whole purport of the Vedas also has been comprehended here. And it has been said, 'He who realizes it is a knower of the Vedas' (1), 'I alone am the object to be known through all the Vedas' (15). (Thus, this most secret scripture) iti uktam, has thus been uttered; maya, by Me; anagha, O sinless one. O scion of the Bharata dynasty, buddhva, under-standing; etat, this, the scripture which has the purport as has been revealed; syat, one becomes; buddhiman, wise; and krta-krtyah, has his duties fulfilled; but not otherwise. The meaning is that what-ever a Brahmana has to do as a conseence of his special birth (as a Brahmana), all that becomes accomplished when the reality of the Lord is known. The idea is that nobody's duties become fulfilled in any other way. And it has been said, 'O son of Prtha, all actions in their totality culminate in Knowledge' (4.33). There is also a saying from Manu: 'This, verily, is the fulfilment of a Brahmana in particular. For, by getting this, a twice-born has his duties fulfilled; not otherwise' (Ma. Sm. 12.93). Since you have heard from Me this truth about the supreme Reality, therefore, O scion of the Bharata dynasty, you have achieved your Goal!
Śrī Rāmānujācārya Classical
Translation
15.20 Thus, this Sastra, the most mysterious of all mysteries and which teaches My aspect as the Supreme Person, has been imparted to you by Me, as you are worthy to receive it because you are sinless. By understanding this, a man will become truly wise and will have fulfilled his duty. Whatever wisdom has to be cultivated for attaining Me, all that should be taken as cultivated and that whatever duty has to be fulfilled in that connection - all that is to be taken as fulfilled by knowing this (the Purusottama Vidya). He gets all spiritual fulfilment by this knowledge, except the direct vision of Purusottama. [Probably the idea is that direct vision comes only when the body falls at the end of the antum of Karma that has brought it into existence. Before that only the state of the Sthitaprajna can be attained. The thin veil of residual Karma still stands in the way.]
Śrī Abhinavagupta Classical
Translation
15.20 Iti etc. The most secret [scripture] : Because it explains the oneness of all. One becomes a man of wisdom by knowing this only and not by the knowledge of worldly affairs. One becomes a man of success by just understanding this, and not even by the deeds like the total victory over the foes, earning wealth, enjoying women and so on. The word ca 'also' indicates a wonder. Has it not been witnessed that [always] one becomes a man of success by what has been accomplished ? But it is strange that [in the present case one becomes a man of success] by just what has been realised. The word iti 'thus' indicates the conclusion of the treatise. For, what is to be taught has come to an end completely. That is why in the Sixteenth Chapter the eligibility of the pupil, Arjuna, is exclusively dealt with; and nothing new is taught. The intention [of that chapter] is to say only this much : 'The divine wealth is just of that nature; but the devilish wealth born of illusion is of this nature; you (Arjuna) are however endowed with the divine wealth of wisdom'. Hence [the Lord] is going to say 'Don't worry. [You are endowed] with the divine wealth' (XVI, 5). That is why earlier in the context of explaining the clash between the wisdom and ignorance this has been indicated [by me (Ag.)]: 'It is the confrontation between the wisdom and ignorance that has been detailed under the pretext of [describing] the wars between the gods and devils.' So, while dealing essentially with the ality of a pupil, other subjects are mentioned incidentally. So also the pair of chapters (Ch. XVII & XVIII) would follow. But the teaching [proper] has come to an end completely here itself. For what is to be achieved is nothing but serving (attaining) the Absolute Lord-the serving, which is of the nature of total absorption into Him by one's entire being. All other things are only to achieve this end. This has been explained earlier. The Supreme Happiness is indeed nothing but a complete absorption into the Supreme Lord by one's entire being.
Swami Sivananda Classical
Translation
15.20 Thus, this most secret science has been taught by Me, O sinless one; on knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna.
Commentary

15.20 इति thus? गुह्यतमम् most secret? शास्त्रम् science (teaching)? इदम् this? उक्तम् has been taught? मया by Me? अनघ O sinless one? एतत् बुद्ध्वा knowing this? बुद्धिमान् wise? स्यात् will become? कृतकृत्यः (who has) accomplished all the duties? च and? भारत O Bharata.Commentary Guhyatamam Most profound secret.Buddhiman means here a knower of the Self or Atmart.The knowledge of the Self which gives emancipation from the round of birth and death? and freedom from the bonds of Karma is eulogised in this verse. If this most profound teaching is rightly understood? known or realised? it makes a man wise and gives him illumination. After this there is nothing left for him to know or strive for. He has reached the goal of life or the aim of human existence. He has arrived at the end of his journey. His endeavour for Selfrealisation is over. He has attained perfection. He has complete knowledge of the Supreme Being. He gets Brahma Jnana. He moves in the consciousness of the Divine. He beholds the Self everywhere. He lives in Brahman. He regards all activities as His divine play.When one realises Brahman? he has discharged all the duties of life. He is liberated from the bonds of Karma. He becomes a Jivanmukta or illumined sage who has transcended the bodyconsciousness? the three alities of Nature? the three states of consciousness (wakeful state? dream and deep sleep)? the pairs of opposites and the cycle of birth and death. He knows fully well that rirth has been destroyed? that what has to be done has been accomplished? that lifes highest goal has been reached and that he has nothing more to do or to learn. He has understood the profound mystery of life -- the riddle of this universe. He is a Sarvavit or allknower.The whole of the Gita is called science? yet the fifteenth discourse alone is here declared as the science for the sake of eulogising it. The fifteenth discourse contains the intessence of the Gita? the Upanishads and the Vedas. This is the butter churned from the milk of the Vedas. It has been said that? He who knows the peepul tree knows the Veda (XV.1). The Lord has also said? It is I Who am to be known by all the Vedas (XV.15). Only when a man knows this science as taught above does he become wise -- but not otherwise. Whatever duty a Brahmana of the highest birth has to do? all that has been doen when one attains the knowledge of the Self. All actions in their entirety culminate in knowledge (IV.33). This is the fulfilment of the birth? particularly of a Brahmana because the twicorn accomplishes all his duties only by attaining to this? but not otherwise? says Manu Smriti.As you have heard from Me this truth about the Supreme Being? you are a happy man and you have done all your duties you have attained Selfrealistion.By using the words Anagha and Bharata? Lord Krishna hints that even when an ordinary man who knows this fifteenth discourse can attain knowledge of the Self and become a Kritakritya? then what to say of Arjuna who was sinless and who was born in a noble family with divine attributes The Lord? by using the word Anagha? also indicates that the Guru who is a knower of Brahman should instruct the most profound secret (the science of the Self) only to alified persons who are free from impurities of the heart or tossing of the mind? who are calm and endowed with the four means of salvation. The man of impure mind will not be able to grasp the truth. The sinful man with his perverted intellect will distort the truth and thus pave the way for the destruction of himself and his followers.Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fifteenth discourse entitledThe Yoga of the Supreme Spirit. ,,

Swami Gambhīrānanda Classical
Translation
15.20 O sinless one, this most secret scripture has thus been uttered by Me. Understanding this, one becomes wise and has his duties fulfilled, O scion of the Bharata dynasty.
Shri Purohit Swami Classical
Translation
15.20 Thus, O Sinless One, I have revealed to thee this most mystic knowledge. He who understands gains wisdom and attains the consummation of life."
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Maitri (Friendship / Goodwill)Vairagya (Detachment / Dispassion)Prema (Divine Love)
Related verses
BG 18.64 BG 9.1 BG 15.19 SB 12.13.18 SB 1.1.3 SB 11.29.34 CC Madhya 25.30 CC Madhya 25.265 CC Ādi 1.49 Muṇḍaka Upaniṣad 1.2.13BRS 1.2.234
Related lectures
Personal Guidance
Thus, the most confidential part of the Vedic scriptures is now disclosed — by understanding it, one becomes wise and successful in spiritual endeavor.
Practical Applications
  • Treat this chapter's knowledge as confidential — receive it accordingly.
  • Don't trivialize what scripture marks as confidential.
  • Approach the chapter with reverence.
Reflection Questions
  • Have I treated confidential knowledge casually?
  • What does reverent receiving look like?
Analogy

A goldsmith hands an apprentice a small folded paper at the end of a long apprenticeship and says, 'Read this only when you have served everything else.' Inside is the formula by which all the metalwork of his trade was secretly possible. Chapter 15 is that folded paper. Kṛṣṇa hands it over now — guhya-tamam, the most confidential — and declares the apprenticeship complete the moment its contents are understood.

📝 My note

Source: vedabase.io