FolioCorpusBhagavad-gītā

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

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