FolioCorpusBhagavad-gītā

Bhagavad-gītā 15.16

ద్వావిమౌ పురుషౌ లోకే క్షరశ్చాక్షర ఏవ చ । క్షర: సర్వాణి భూతాని కూటస్థోఽక్షర ఉచ్యతే ॥ ౧౬ ॥
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.
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 jṣāna-tapasā (BG 4.10) and idaṁ jṣānam 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

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