Chapter 15

Shree Krishna had enlightened Arjun in the previous chapter that by transcending the effects of the three gunas (modes of material nature), one can achieve the divine goal. He also declared that engaging in exclusive devotion is the best means of transcending beyond these gunas.  Such devotion is practiced by detaching the mind from the world and attaching it to God alone. Therefore, it is essential to understand both. He has already explained the nature of God in the previous chapters. In this chapter, He explains the material world graphically—so that Arjun can understand its nature and develop detachment from it. Shree Krishna compares the material world to an upside-down aśhvatth (sacred fig) tree. On the branches of this mysterious tree, the embodied souls wander up and down, from lifetime after lifetime. They are unable to comprehend its origin, age, expanse, or how it continues to grow. However, as God is the source of this tree, its roots face upwards toward the sky. Its leaves are the fruitive activities defined in the Vedas. The three gunas irrigate this tree, which creates the objects of the senses that are like buds on the tree branches. These buds sprout aerial roots that further propagate this aśhvatth tree over a large area.    By describing in detail this symbolism of the upside-down aśhvatth (sacred fig) tree, this chapter conveys the concept of how in ignorance of this tree of material existence, the embodied souls keep growing their bondage in the material world. Shree Krishna declares that if we are searching for the Supreme Lord, then we must first cut this tree of material existence with the axe of detachment. Then we must look for its base because the Supreme Lord Himself is the source of the material world as well. Once we find the source and surrender to Him as advised in this chapter, we will reach the Abode of God forever and never return to this material world. Shree Krishna then explains that, as the souls are also His eternal fragments, they too are divine. However, they are under the influence of material nature, thus, struggle with their six senses, including the mind. The embodied soul, ignorant of its divine nature, savors the material objects of the senses. He then describes the transmigration of the soul to a new body at the time of death and how it carries with it the mind and senses; from the present and previous lives. The ignorant can neither perceive the presence of the soul in the body when alive nor its departure upon death. However, the yogis see this process clearly with the eyes of knowledge and purity of their minds. Similarly, God is everywhere in His creation; one needs to use the eyes of knowledge to realize His presence. Lord Krishna reveals that, by recognizing the glories of God that shine forth all around us in this world, we can realize His existence. At the end of this chapter, He explains the terms: kshar, akshar, and Purushottam. Kshar are the perishable beings residing in the material world. The liberated beings who live in the Abode of God are called akshar. The Supreme Divine Personality, who is the eternal source, sustainer, and regulator of the entire world, is called Purushottam or God. He is transcendental to both imperishable and perishable beings. Therefore, we must worship God with complete surrender.

Verse 1

The Blessed Lord said: They (the wise) speak of the indestructible peepul tree, with its roots above and branches below, whose leaves are the meters or hymns; he who knows it is a knower of the Vedas.

Verse 2

Its branches spread below and above, nourished by the Gunas; its buds are sense-objects, and its roots stretch forth below in the world of men, originating action.

Verse 3-4

Its form is not perceived here as such, nor its end, origin, foundation, or resting place; having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment. Then, that goal should be sought for, to which, having gone, none returns again. I seek refuge in that Primeval Purusha, from whence streamed forth the ancient activity or energy.

Verse 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, they, the undeluded, reach the eternal goal.

Verse 6

Neither does the sun illuminate there, nor the moon, nor the fire; having gone there, they do not return; that is My supreme abode.

Verse 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 as the sixth, abiding in Nature.

Verse 8

When the Lord, as the individual soul, obtains a body and when He leaves it, He takes these with Him, just as the wind takes the scents from their seats (flowers, etc.).

Verse 9

Presiding over the ears, eyes, touch, taste, smell, and mind, it enjoys the objects of the senses.

Verse 10

The deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him.

Verse 11

The yogis striving for perfection behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, do not see Him.

Verse 12

That light which resides in the sun, illuminating the whole world; that which is in the moon and in the fire—know that light to be Mine.

Verse 13

Permeating the earth, I support all beings with My energy; and having become the watery moon, I nourish all herbs.

Verse 14

Having become the fire Vaisvanara, I abide in the bodies of living beings and, associated with the Prana and the Apana, digest the fourfold food.

Verse 15

And I am seated in the hearts of all; from Me come 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.

Verse 16

Two Purushas there are in this world: the perishable and the imperishable. All beings are perishable, and the Kutastha—the unchanging—is called the imperishable.

Verse 17

But distinct is the Supreme Purusha, called the highest Self, indestructible and Lord, who pervades the three worlds and sustains them.

Verse 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.

Verse 19

He who, undeluded, knows Me as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.

Verse 20

Thus, I have imparted to you this most secret science, O sinless one; by knowing this, one becomes wise, and all their duties are accomplished, O Arjuna.