Bhagavad Gita chapter 15 text 1

[Paramananda das]

Dandavat pranams All glories to Sri Guru and Gauranga All glories to Srila Prabhuada The question may arise why not discuss only about Raga marg in this Purusottama mas, the fact is however where is the audience for this? We can  hardly   convince one person to daily chant 64 rounds as instructed by Lord Caitanya, so there is no adhikara for such a discussion.Lord Krsna in Padma Purana has also stated that we should give special attention to this 15th chapter of the Bhagavad Gita in this Purusottama adhika mass.This is beneficial for all: Text 1 sri-bhagavan uvaca urdhva-mulam adhah-sakham ashvattham prahur avyayam chandamsi yasya parnani yas tam veda sa veda-vit Translation 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. Commentary by Srila Prabhupada 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 Krishna. Therefore one who is in Krishna consciousness, who is engaged in devotional service, already knows the Vedas. The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree’s roots grow upward because they begin from where Brahma is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it. This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities’ activities, namely, religion, economic development, sense gratification and liberation. Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as 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 Sankhya philosophy, come prakriti, purusha, then the three gunas, then the five gross elements (panca-maha-bhuta), then the ten senses (dashendriya), 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 prakriti is the external energy of the Supreme Lord, and the purusha is the Supreme Lord Himself, and that is explained in Bhagavad-gita. Since this manifestation is material, it is temporary. A reflection is temporary, for it is sometimes seen and sometimes not seen. But the origin from whence the reflection is reflected is eternal. The material reflection of the real tree has to be cut off. When it is said that a person knows the Vedas, it is assumed that he knows how to cut off attachment to this material world. If one knows that process, he actually knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas is attracted by the beautiful green leaves of the tree. He does not exactly know the purpose of the Vedas. The purpose of the Vedas, as disclosed by the Personality of Godhead Himself, is to cut down this reflected tree and attain the real tree of the spiritual world. Commentary by Sri Visvanatha Cakravarti Thakur The fifteenth chapter states that detachment is the cause of cessation of birth, that the soul is an amsa of the Lord, and that Krsna is superior to matter and the jiva. The second to last verse of the last chapter stated that by bhakti yoga one attains the status of brahman: mam ca yo 'vyabhicarena bhakti-yogena sevate sa gunan samatityaitan brahma-bhuyaya kalpate BG 14.26 The question may be asked "How does a person attain brahman by bhakti yoga rendered to the Lord possessing 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 sutra, forms the beginning of chapter fifteen. You said that the devotee, surpassing the gunas (sa gunan samatitya), attains the status of brahman. What is this material world made of the gunas? Where did the thread begin? Who is that jiva who surpasses samsara by devotion to you? You also spoke of the jiva being qualified for brahman (brahma-bhuyaya 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 gunas is compared to an asvattha tree. Above all planets, in Satyaloka, lives four-headed Brahma, who is the one root of the tree of the material world, who is composed of mahat tattva, the first sprout from prakrti (urdhva mula). The branches of the tree are below, composed of devas, gandharvas, kinnaras, asuras, raksasa, pretas, bhutas, humans, cows, horses and such beasts, birds, insects, worms, moths, and immobile creatures at the bottom, in the realms of svah, bhuvah and bhu loka. This asvattha tree is the best tree because it lets one fulfill one's goals of artha, dharma, kama and moksa. But according to viewpoint of bhakti, asvah means that which will not last till tomorrow (a= not, svah= tomorrow). Asvattha therefore means that which is bound to perish. For the non-devotees however, it appears to be indestructible (avyayam). Chandamsi refers to the Vedas, which expound karma in such verses as the following: vayavyam svetam alabheta bhumikam Desiring wealth and power one should sacrifice a white horse in the northwest. Taittiriya Samhita 2.1.1.1 aindram ekadasaka-palam nirvapet prajakamah Desiring offspring one should offer eleven oblations in the east. Baudhayana Srauta Sutras 13.2.120.7 Because they expand the bondage of the material world they are called the leaves (parnani). With these leaves the tree becomes attractive. He who knows this tree is the knower of the Vedas. Katha valli sruti says: urdhva-mulo'vak-sakha eso' svatthah sanatanah This eternal asvattha tree has its root is upwards and branches downwards. Katha Upanisad 2.3.1 Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary Without dispassion spiritual knowledge will not be able to manifest.  Therefore the Supreme Lord Krishna clearly delineates the science of spiritual  knowledge together with dispassion. In the last two verses of the previous  chapter he has emphasized unwavering devotion unto the Supreme Lord which awards  entrance into the consciousness of the eternal, imperishable brahman by  His grace. But as it is impossible for one bereft of dispassion to ever achieve  spiritual knowledge, the compassionate Supreme Lord first expounds the nature of  this mundane material existence by the metaphor of asvattha or banyan  tree with its roots upwards and its branches downwards and its leaves the Vedic  aphorisms. The roots above refers to the root of all the eternal Supreme Lord  and the imperishable atma or immortal soul. The branches downward refers  to transitory living entities consisiting of the demigods headed by Brahma, who  all have a finite span of life in material existence even if they live for  millions and billions of years. Transitory is another meaning of asvattha  and for the devotees of the Supreme Lord the material world may not last even  unto tomorrow. That which lasts until tommorrow is known as stvattha so asvattha is that which will not last until tomorrow. It is avyayam  or indestuctible because it is like a continuous stream although ever changing  it never stops. The Katha Upanisad III.I beginning urdhva mulo avak  shakha states: There is an ancient banyan tree whose roots are above and  branches are below. Whose leaves are the Vedas refers to aphorisms in the Vedic  scriptures which propound the activities which should be done and the activities  which should not be done by human beings. The absolute authority of the Vedic  scriptures establish the criteria for all living entities and confirms that this  mundane tree provides sanctuary to all living beings by the results of their karmasor reactions to actions which can be compared to the shade of  their leaves. One who comprehends this ancient banyan tree with this  understanding is therefore spiritually knowledgeable and is praised as a knower  of the teachings of the Vedic scriptures. Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary Hari OM! The nature of what is known as freedom or bondage in samsara  or the perpetual cycle of birth and death is delineated in this chapter by Lord  Krishna. The word urdhva means above as in superior to. The Supreme Lord  is the superior quality abiding in all virtues. He is superior principle  residing within the atma or immortal soul. Urdhva means paramount  in all respects. The word andhah means below and is base, mundane and  even vile. The branches refer to the jivas or embodied beings who are  subjected to transmigration in samsara and they include the demigods also  headed by Brahma who lives for billions of years. Although asvattha  refers to a banyan tree another meaning is everlasting in the sense that it  exists in a continuous stream without changing even though innumerable myriads  of jivas are coming and going incessantly. But their coming and going  does not change its nature. Whatever form and function it had in the beginning  of creation that form and function it will have at all times throughout  creation. So that is why it is known as everlasting and indestructible. The word chamdamsi refers to the leaves of the tree which are the aphorisms of the  Vedic scriptures which propunds what actions in life are to be performed and  what activities are to be performed and the results of violating or adhering to  the Vedic injunctions determines the karmaor reactions to actions that  one will have to experience in joy or misery. These reactions are like the  fruits of a tree which can never come about without the leaves. Now begins the summation. Hari! Hari OM! What was briefly mentioned in chapter 13 is now elaborated  upon by Lord Krishna with further clarification. The roots being distinctly  above refer to the Supreme Lord as the universal tree even as the Earth  representing prakriti or the material substratum pervading physical  existence is the reflection of this tree. Attributes of consciousness represent  the primary roots while non-consciousness are the secondary roots. Here the  Vedic association of consciousness and unconsciousness as being similar to a  tree is well known. The Earth like the demigods activates the conscious and the  Supreme Lord becomes the stable and eternal root. The unconscious who are base  and vile are put in bondage by a great sense of false ego get attracted by their  senses and attached to the elements. The chamdamsi or leaves are the karma due to activity and the fruits are desires such as name, fame,  wealth and moksa or liberation from material existence. Another meaning  of chamdamsi is to unseal. Thus the words of the Vedic scriptures are  called chandasor that which unseals the esoteric meaning of the eternal  wisdom of the Vedas. Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary In the previous chapter the Supreme Lord Krishna expounded upon: 1) The jiva or embodied beings relationship with matter in both its subtle and  physical forms due to attraction to sense objects and subsequent attachment and  the karma or reactions to one's own actions thereof along with the karma from the types of food one has eaten determines the physical body  one receives in the next life. 2) The manner in detail how the association with  the three gunas or modes of material nature keeps a jiva enslaved  in material existence is given in verses 6 to 25. 3) The method by which a jiva is able to overcome and transcend the three gunas and assume  one's actual spiritual position of atma tattva or soul realisation by bhakti yogaor exclusive loving devotion unto the Supreme Lord. Now in this chapter the most worshippable and resplendent Lord Krishna  reveals His absolute dominion and sovereign glory over all creation and  everything that is in it. Creation is constituted by kshara or transient  souls in bondage and aksara or eternally liberated souls. Both kshara and akshara constitute His spiritual form which constitutes  the cosmic manifestation but He is inconceivably distinctly different from both.  The Supreme Lord being the Supreme creator and controller of all, the source of  all glorious attributes and wonderful qualities is a fountain of righteousness  and the antithesis of all that is evil and demoniac. For the elucidation of this  eternal truth the Supreme Lord cites the Asvattha or banyan tree as a  metaphor to symbolise the material manifestation as a place of bondage and  enslavement for the atmas or immortal souls trapped as a jiva in samsara or the perpetual cycle of birth and death. How kshara souls may escape from samsara and become the akshara  souls is His glorious plan of evolution and it is enacted by the sword of  knowledge which destroys the tree of materialism by the weapon of  non-attachment. The state of samsara is symbolised by the asvattha or banyan  tree which in real ilfe has its roots growing upwards and its branches growing  downwards. The indestructible nature of samsara is symbolised in the  second division of the Katha Upanisad III.I beginning urdhva mulo avak  shakha which means: With roots upwards and branches downwards this primeval  tree is everlasting. With roots upwards refers to our Brahma with four faces,  the secondary creator who is situated above the seven worlds of Bhur, Bhuvah,  Svah, Mahah, etc.. The branches downwards refer to all the denziens of creation  in the form of humans, animals, birds, fish, plants, insects, etc. The  indestructible nature of this tree is due to its being avyayan or  everlasting like a river with no end and because as a tree it is impossible to  uproot until one is weaned from sense gratification and material desires by the  mercy of the Supreme Lords devotee and atma tattva is achieved by His His  grace. The word chandamsi refers to the injunctions and prohibitions of  the Vedic scriptures which are symbolised by the leaves which flourish or  dwindle in proportion to the karma or reactions to the actions one  accrues by adhering to or ignoring such provisions. Leaves are very instrumental  in preserving the longevity of trees. Whoever is knowledgeable of this tree as  just explained comprehends the Vedic scriptures as the knowledge of  non-attachment is the ways and means of uprooting this tree and allows one to  achieve atma tattva. Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary In the preceding chapter the Supreme Lord Krishna described the state of  bondage the jiva or embodied being is forced to undergo due to being  controlled by the three gunas or modes of material nature which keeps one  revolving in samsara the perpetual cycle of birth and death. At the end  of the chapter He revealed that the only way to become eligible to overcome the  three gunas was by bhakti yoga which is exclusive loving devotion  unto the Supreme Lord. Indeed one who everyday consistently without cessation  worships Lord Krishna with the yoga of exclusive devotion or also to any of His  authoratative avatars or incarnations as revealed in Vedic scriptures,  certainly becomes eligible for achieving the consciousness of the brahman  or spiritual substratum pervading all existence and attain the eternal  association of the Supreme Lord in the immortal spiritual worlds. Now in this chapter He speaks about the Supreme Lords position as paramount  to all establishing Him as the highest being and as thus His original spiritual  form is the quintessence of all worship along with His authorised avatars  or incarnations as revealed in Vedic scriptures. The Supreme Lords form is  naturally situated in spiritual perfection endowed with infinite auspicious  attributes and qualities far above His external energy prakritior the  material substratum pervading physical existence and beyond the dualities of  perishable and imperishable. Lord Krishna elucidates that the imperishable atma or immortal soul is  eligible for attaining the supreme consciousness of the brahman and that  they are both direct portions of Himself and that only by exclusive devotion to  the Supreme Lord is one able to remove the bondage of samsara the  perpetual cycle of birth and death which is indicative of detachment from all  other desires and pursuits. This is why in order to properly emphasise  detachment the Supreme Lord uses the metaphor of the asvattha or banyan  tree which represents material existence and speaks of detachment as the weapon  cutting the knots of bondage asunder. One who perceives the reality that this asvattha tree which is transitory existence and which is declared in the  Katha Upanisad II.III.I beginning urdhva mulo avak shakha meaning: This  ancient tree with roots upwards and branches downwards is certainly transient.  Such a tree appears imperishable due to its ever flowing current of samsara which dissolves with atma tattva or realisation of the  soul. The beginning or source are the roots comprising the jiva's or  embodied being comprised of the three gunas or modes of material nature  originating from prakriti which is the external energy of the primeval  Supreme Lord and far above and beyond Brahma's heavenly planet known as  Satyaloka although it is the seventh and topmost planet in the material  creation. But a devotee of Lord Krishna transcends all the material worlds and  all the heavenly worlds and achieves the eternal spiritual worlds attaining  association with the Supreme Lord. It is there in the form of the atma or  the immortal soul that is the starting point of this asvattha tree  representing material existence and acceptance of a material body by a jiva. With its branches upwards symbolises the fruits or rewards of karma or reactions to actions which are incurred by residence in one of  the seven lower or seven higher totalling 14 worlds. Beginning with Satyaloka  and descending down through seven worlds until reaching the seven subterranean  worlds ending with Pataloka. The leaves are symbolised by the injunctions and  prohibitions of the Vedic scriptures. This is because a tree is nourished by its  leaves and the jivas who follow the injunctions enjoined in the Vedic  scriptures are also nourished by this tree and the tree itself prospers by the  optional rituals performed by the jivas. The Apastambha Srauta Sutra  X:II:I states: This asvatthatree of material existence is resorted to by  humans full of desires for rewards in its shade in the form of fruitive actions. The essence is that this tree of material existence is rooted in prakriti comprised of the three gunas or modes of material nature.  Its branches are the fourteen material worlds which provide pleasure and  enjoyments based on the performance of meritorious deeds. Its leaves are the  Vedic scriptures by whose injunctions when followed lead to its growth and allow  its performers to enjoy their rewards for all the innumerable and uncountable jivas from Brahma downwards. Thus the tree is transitory by nature but  appears everlasting because of its perpetual flowing in samsara and  because it is only by knowledge of the Supreme Lord Krishna and bhakti or  exclusive loving devotion to Him which is all jivas natural,  constitutional position and an eternal activity; that this tree can be  transcended. This esoteric wisdom is verily the essence of the Vedic scriptures  and one who comprehends and realises this in reality is factually a knower of  the Vedas. Srila Prabhupada has only given 2 lectures on this chapter 15 and both of the first vers: See Spiritual Identity Everywhere 73/10/28 Bombay, Bhagavad-gita 15.1 downloadflash  player Take a  test Pradyumna: (Translation:) "The  Blessed Lord said: There is a banyan tree which has its roots upward and its  branches down and whose leaves are the Vedic hymns. One who knows this tree is  the knower of the Vedas." Prabhupada: So this is the  description of Vedic literature. Vedais ca sarvair aham eva vedyah [Bg. 15.15].  That will be described. Veda means knowledge. Vetti veda vida jnane. Vid-dhatu.  From vid-dhatu, the word Veda has come, which means knowledge. There are  different kinds of knowledge, and all kinds of knowledge you can get perfectly  from the Vedas. There is Dhanur-veda, Ayur-veda, Rg-veda, Sama-veda, different  branches of Veda, but the objective of studying Vedas means to understand Krsna.  Vedais ca sarvaih. All kinds of Vedas. Any book of knowledge. There are  different types of book of knowledge. So if by studying the books of different  types of knowledge one comes to the understanding of knowing the Supreme  Personality of Godhead Krsna, then his knowledge is perfect. Therefore Krsna says, bahunam  janmanam ante [Bg. 7.19]. After studying Vedas, speculative knowledge, bahunam  janmanam ante jnanavan, when one is actually a wise man, bahunam janmanam ante  jnanavan mam prapadyate, he surrenders to Krsna. Why? Vasudevah sarvam iti [Bg.  7.19]. Because Krsna is everything. Parasya brahmanah saktih. Whatever we see,  whatever we experience, that is, everything, Krsna's energy. This material world  is also expansion of Krsna's energy. Similarly, the spiritual world is also  expansion of Krsna's energy. The brahmajyoti is also expansion of Krsna's  energy. Paramatma is also expansion of Krsna's plenary portion. In this way,  when one understands perfectly well that whatever we are experiencing, that is  Krsna's energies... It is described in the Visnu Purana, eka-desa-sthitasyagner jyotsna vistarini  yatha parasya brahmanah saktis tathedam akhilam  jagat This jagat, akhilam jagat, is nothing but manifestation  of Krsna's energy. Parasya brahmanah saktih. Parabrahman is Krsna. We may be  Brahman... Because we are part and parcel of Krsna, therefore we are Brahman.  Now we are identifying with this matter. So mukti means when we stop identifying  with this matter and we learn how to realize aham brahmasmi. Simply realization  not. To act as Brahman, Brahman, that is perfection of knowledge. Not to simply  realize. Just like for example a person he feels that "I am Indian." That is  very good. But Mahatma Gandhi, he also was Indian, but he acted as a first-class  Indian. Therefore Mahatma Gandhi is so much adored. So simply to realize that "I am  Brahman," aham brahmasmi, that is not perfection. That is avisuddha-buddhayah,  uncleansed intelligence. Ye 'nye 'ravindaksa vimukta-maninas tvayy asta-bhavad  avisuddha-buddhayah [SB 10.2.32]. Simply understanding aham brahmasmi will not  help us because it is stated in the sastra that aruhya krcchrena param padam  tatah patanty adhah [SB 10.2.32], even by severe austerities and penances one  comes to the stage of merging into Brahman, sayujya mukti, still, there is  chance of falling down. Aruhya krcchrena param padam tatah patanty adhah [SB  10.2.32]. Why? Now anadrta-yusmad-anghrayah. One who has not realized the lotus  feet of the Supreme Personality of Godhead Krsna, he falls down. We have seen many big, big  sannyasis in India, very learned scholar, and very nicely they can describe  sastra also, but they are entangled in politics. Why? If this world is mithya,  jagan mithya, you have rejected it, then why you are again coming to politics?  Why you are coming in the mithya world? Because there is no realization.  Avisuddha-buddhayah. Ye 'nye 'ravindaksa vimukta-maninah. They are thinking that  "We have now become liberated," maninah. Actually, they are not liberated.  Because avisuddha-buddhayah, their intelligence is not yet clear, therefore,  even after severe austerities, penances, they come to the point of Brahman  realization, because they have no realization of the lotus feet of Krsna, they  fall down. Because there is no engagement. I do not wish to name the big, big  sannyasis of India who fell down in this way. But you know that the Mayavadi  sampradaya, they take this world as mithya. Brahma satyam jagan mithya. If jagat  is mithya, then why you come down again for philanthropic activities, for  political activities? That is called maya. That is the last snare of maya. Maya  dictates that "Now we have failed to become minister, to president, and so many  other big, big posts. Now you become Brahman." You are already Brahman. Simply  you have to realize. That's all. That is knowledge, that I am not the... Brahman  realization means that "I am not this body." Because so long one identifies with  this body, he is no better than animal. That is the first lesson. Krsna says in  the beginning of the Bhagavad-gita, dehino 'smin yatha dehe kaumaram yauvanam  jara, tatha dehantara-praptih [Bg. 2.13]. Deha and dehinah. So that is  preliminary knowledge of Brahman realization. But if you do not fix up in your  Brahman realization... That is para-bhakti. brahma-bhutah prasannatma na socati na  kanksati samah sarvesu bhutesu mad-bhaktim labhate param [Bg.  18.54] When actually one is liberated from the bodily concept of  life and he sees spiritual identity everywhere, samah sarvesu bhutesu, panditah  sama-darsinah [Bg. 5.18], then he can be situated in the activities of Brahman.  The bhakti-yoga is the activities of Brahman. The Mayavadi philosophers, they  are thinking that after Brahman realization there is no more activity. But that  is not the fact. Real activity begins after Brahman realization. That is Brahman  activity. That is bhakti-yoga. Krsna is Param Brahman, and we are Krsna's part  and parcel. Naturally we are also Brahman, because part and parcel of gold must  be gold. There is no doubt about it. But it does not mean that the small  particle of gold is equal to the gold mine. That is not possible. Part is never  equal to the whole. So Krsna has already described  bhakti-yoga. Now He is describing about the activities of this material world.  Traigunya-visaya. Activities of the material world means to act in such a way  that you become liberated at the end and go back to home, back to Godhead. That  is real activities of this material world, not to act as the animals -- eating,  sleeping, mating. So this material world is now described, compared with a  banyan tree which has its root upwards, above. That means this material world is  created from the spiritual world. Eko narayana asit. In the spiritual world  there is always Narayana. Even Sankaracarya, he says narayanah avyaktat parah.  The spiritual world has nothing to do with this material world. This material  world is created. Just like the banyan tree. It takes its root and it is  created. So the seed of the creation is in the spiritual world. Sa iksata, sa  asrjata. The creation is coming from the spiritual world. Spiritual world means  the kingdom of God, Narayana, or Krsna. So here the material world is described  as urdhva-mulam. In other words, it is reflection of the spiritual world. Just  like if you stand on the shore of a lake, you will find all the trees reflected  in the water downwards. Real tree is on the shore of the lake, and the  reflection is downwards. The upper part of the tree has gone down. So this  material world is compared with that reflection. It is chaya. In Brahma-samhita  also, it is said, srsti-sthiti-pralaya-sadhana-saktir eka chayeva yasya  bhuvanani bibharti durga [Bs. 5.44]. The superintending deity of this material  world is goddess Durga, durga-sakti. So she creates this material world.  Srsti-sthiti-pralaya-sadhana-saktir ekah. Krsna's energy. Krsna also says in the  Bhagavad-gita, bhumir apo 'nalo vayuh [Bg. 7.4]. This material energy is His  energy. The energy is always compared with feminine part. And the energetic is  always compared with the male part. Male part and female part. Krsna also said  in the Bhagavad-gita, aham bija-pradah pita [Bg. 14.4]. So He is the seed-giving  father. Bijo 'ham sarva-bhutanam [Bg 7.10]. So He is the original seed of this  material world. And from there, from the spiritual world, it has expanded.  Urdhva-mulam adhah-sakham asvattham prahur avyayam [Bg. 15.1]. Avyayam, eternal.  This material energy also eternal. There are three kinds of energies  of the Supreme Personality of Godhead: the material energy, the spiritual energy  and the marginal energy. From the material energy, bhumir apo 'nalo vayuh, this  material creation is effected. And the spiritual energy, the Vaikuntha-loka,  paras tasmat tu bhavah anyah avyaktah avyaktat sanatanah [Bg. 8.20]. That is  eternal. So that is spiritual world. And in between the two worlds, material and  spiritual, there is one energy. That is living energy. We living entities, we  are marginal energy. We are also energy. Apareyam itas tu viddhi me prakrtim  param, jiva-bhutam maha-baho yayedam dharyate jagat [Bg. 7.5]. Krsna describes  the marginal energy, the jiva-bhuta, the living entities. So jiva-bhuta, living entities,  they are actually prakrti, not purusa. Purusa is Supreme Personality of Godhead.  Purusa means enjoyer. But Mayavadi philosophy, they want to turn the prakrti  into purusa. The jiva. Jiva is described as prakrti, para-prakrti. Jiva-bhuta.  They are better than, superior than the matter because they adjust matter. The  resources, the material resources, they try to enjoy it. They cannot enjoy, but  try to enjoy it. Therefore it is called superior energy. But it is energy, not  the energetic. So this material world is eternal, and the living entities, they  are also eternal, avyaya. Na hanyate hanyamane sarire [Bg. 2.20]. And eternal.  This material world is eternal in this sense: because it is Krsna's energy. If  Krsna is eternal, His energy is also eternal. But the manifestation of this  energy is temporary. Bhutva bhutva praliyate [Bg. 8.19]. Energy is there. Unless  the energy is there, how it is manifested? Janmady asya yatah [SB 1.1.1]. There  are so many energies, within you, within me. They are not always manifest. But  at times they are manifest. They are called acintya-sakti. Things are happening  without our calculation. That is acintya-sakti, inconceivable energy. As Krsna  has got inconceivable energy... He creates this material world by His  inconceivable energy, vast oceans, vast lump of matter, the  universe. yasyaika-nisvasita-kalam athavalambya jivanti  loma-vilaja jagad-anda-nathah visnur mahan sa iha yasya  kala-viseso govindam adi-purusam tam aham bhajami [Bs.  5.48] So Maha-Visnu, by His breathing only, unlimited number of  universes are coming and going into. So such inconceivable energies are there.  And because we are part and parcel of Krsna, we have got also inconceivable  energy, which is not always manifest, but at times it manifests. Similarly, this  material world is avyaya, eternal energy, but it is not false, as the Mayavadi  philosophers say, jagan mithya. No. Jagat is not mithya, but it is fact, but it  is temporary. That is Vaisnava philosophy. We don't say that this world is  false. Why it should be false? If has come from the truth, actually truth, how  it can be? Purnam idam purnam adah purnam idam, purnat purnam udacyate  [Isopanisad, Invocation]. It is perfect. But it is being misused. That is maya.  How it is being misused? Krsna says that He is the enjoyer. Bhoktaram  yajna-tapasam sarva-loka-mahesvaram [Bg. 5.29]. He is the proprietor of all the  lokas, all the brahmandas, but unfortunately, we are dismissing Krsna. We are  trying to be the enjoyer of this material world. That is maya. The world is not  maya, but the intention of the living entities to enjoy this material world, to  satisfy his senses, that is maya. He is becoming entangled. Just to try to enjoy  this material world... That the so-called scientists and philanthropists and  politicians, they are trying to enjoy this material world to their best  capacity, and they are inventing devices how to enjoy it... This is maya. That  is answered in the Bhagavad-gita: daivi hy esa gunamayi mama maya duratyaya [Bg.  7.14]. They are allured by this maya, "Try to enjoy me," and these conditioned  souls are after that, how to enjoy. Traigunya-visaya veda  nistraigunyo bhavarjuna. So Vedas also says that "If you make such and such  sacrifice, then you will be elevated to such and such higher planetary system to  become demigods and enjoy beautiful woman, higher standard of life." So yam imam  puspitam vacam, veda-vada-ratah partha nanyad astiti vadinah. So we must  understand what is this material world, how it is working. That will be  described in this Fifteenth Chapter. urdhva-mulam adhah-sakham asvattham prahur  avyayam chandamsi yasya parnani yas tam veda sa veda-vit [Bg.  15.1] One who understands what is the constitution of this  material world, how it is working, what we are, why we have come here, why we  are so struggling hard for existence, what is our duty, how to get out of this  entanglement... That is Vedic knowledge. Not only to get out of this material  entanglement, but to be engaged. Because simply to get out is not the final  business. Suppose you are being employed in a place you do not like. You want to  change. Simply if you resign your post, that is not good. You must take another  nice post. Then it is good. Similarly, simply to become freed from this material  ent... [break] ...is to remain eternal servant  of Krsna. That is perfection of life. Anyone who is engaged in the eternal  service of the Lord, he is perfect, he is mukta. Muktir hitva anyatha rupam  svarupena vyavasthitih [SB 2.10.6]. This is mukti. Mukti means to be freed from  the useless activities. The material activities, they are all useless  activities, because in the bodily concept of life. Just like the monkey. He is  also very active. In Vrndavana we have got good experience, always active. But  useless. Therefore Srila Rupa Gosvami has described, phalgu-vairagya. The monkey  is vairagi. He lives in the forest. He has no cloth even. Other vairagis, they  have got little cloth, but these monkeys have no cloth. And they live in forest  and eat fruits, vegetarian, but rascal number one. So therefore Rupa Gosvami has  said, prapancikataya  buddhya hari-sambandhi-vastunah mumuksubhih parityago vairagyam phalgu  kathyate Phalgu means less valuable, less important. Or there is  Phalgu river. Phalgu river, you know, in Gaya there is a Phalgu river. On the  bed of the river you'll find all sand, dry, but if you push your hand little  below the sand, you will find water. This is practi... Therefore it is called  phalgu-vairagya. Actually, outside, as vairagi, no cloth, even does not touch  even cloth, but inside, every monkey has one dozen wife at least. So this kind  of phalgu-vairagi or markata-vairagi is not required. Sri Rupa Gosvami  says, prapancikataya  buddhya hari-sambandhi-vastunah mumuksubhih parityago vairagyam phalgu  kathyate Vairagya. Actually, we cannot make actually vairagya.  Vairagya means to refrain from material enjoyment or sense enjoyment. That is  vairagya. vasudeve bhagavati bhakti-yogah prayojitah janayaty  asu vairagyam jnanam ca yad ahaitukam [SB 1.2.7] Jnana and vairagya, these two things are required to  purify our existence. And that is made possible simply by devotional service to  Lord Vasudeva, Krsna. Vasudeve bhagavati bhakti-yogah prayojitah, janayaty asu  vairagyam. Very soon one becomes vairagi. Just like these European,  American boys. They are vairagis. They were engaged in full material enjoyment.  But they have given up for Krsna's sake everything. No illicit sex life, no  intoxication, no meat-eating and no gambling. They have given up. This is  vairagya. But the energy is utilized for Krsna's service. They are preaching  this Krsna consciousness movement all over the world. It was the duty of the  Indians. Unfortunately, the Indians are callous. They are now after technology.  Sri Caitanya Mahaprabhu advised all Indians, bharata-bhumite haila manusya-janma yara janma  sarthaka kari' kara para-upakara [Cc. Adi 9.41] The para-upakara, to distribute Krsna consciousness...  Everybody is suffering for want of God consciousness, or Krsna consciousness.  Therefore it is the greatest humanitarian work, welfare activities, is to  distribute this Krsna consciousness. So it was the duty of the Indians.  Bharata-bhumite haila manusya-janma yara [Cc. Adi 9.41]. Anyone who has taken  birth as a human being in India, his duty is to perfect his life by becoming  Krsna conscious and distribute it all over the world. That is his duty. But they  are not doing. Some way or other, I have collected some these young Europeans  and Americans. They are helping in this movement. So we have come to Vrndavana  for this purpose, that those who are actually serious to render service to  Krsna, they should join this movement, heart and soul, and help broadcasting  this movement all over the world. Thank you very much. Hare Krsna.  (end) >>> Ref. VedaBase =>  Bhagavad-gita 15.1 -- Bombay, October 28, 1973 HOME

© 2001 The Bhaktivedanta Book Trust International. Used with  permission.

The second lecture:http://www.prabhupadavani.org/main/Bhagavad-gita/GT321.html

Comment : This material world is a temporary illusion and pervaded reflection of the Spiritual world, in the 8th chapter of Bhagavad Gita Krsna has stated:

Text 16

a-brahma-bhuvanal lokah punar avartino ’rjuna mam upetya tu kaunteya punar janma na vidyate

Translation

From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.

Commentary by Srila Prabhupada

All kinds of yogis—karma, jnana, hatha, etc.—eventually have to attain devotional perfection in bhakti-yoga, or Krishna consciousness, before they can go to Krishna’s transcendental abode and never return. Those who attain the highest material planets, the planets of the demigods, are again subjected to repeated birth and death. As persons on earth are elevated to higher planets, people on higher planets such as Brahmaloka, Candraloka and Indraloka fall down to earth. The practice of sacrifice called pancagni-vidya, recommended in the Chandogya Upanishad, enables one to achieve Brahmaloka, but if, on Brahmaloka, one does not cultivate Krishna consciousness, then he must return to earth. Those who progress in Krishna consciousness on the higher planets are gradually elevated to higher and higher planets and at the time of universal devastation are transferred to the eternal spiritual kingdom. Sridhara Svami, in his commentary on Bhagavad-gita, quotes this verse:

brahmana saha te sarve samprapte pratisancare parasyante kritatmanah pravishanti param padam

“When there is devastation of this material universe, Brahma and his devotees, who are constantly engaged in Krishna consciousness, are all transferred to the spiritual universe and to specific spiritual planets according to their desires.”

Commentary by Sri Visvanatha Cakravarti Thakur

All jivas take rebirth even if they have great punyas. But my devotees do not take such rebirth. Even the inhabitants of the planet of Brahma (a brahma bhuvanam lokah) take rebirth.

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary Those whose minds are devoted to and fixed upon the Supreme Lord Krishna  alone realise the brahman or spiritual substratum pervading all  existence, karma or the reactions to performed actions, adhibhutas  or material substratum, etc which were all briefly explained in the previous  chapter will be fully delineated in this chapter. Arjuna desired to comprehend  the true nature of the brahman, adhidaivas relating to the demigods,  adhiyatma relating to the eternal soul within embodied beings, etc.  which Lord Krishna mentioned at the end of chapter seven. This is why Arjuna  begins with the question kimmeaning what is.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary Hari OM! The previous six chapters known as the section on karma yoga  or the science of the individual consciousness attaining communion with the  ultimate consciousness by selfless actions, the method of acquiring spiritual  wisdom was described. Now the next six chapters known as the bhakti yoga  section or the yoga of devotion primarily describe the glories and  greatness of the Supreme Lord. The words asakta-manah means an extremely  attached mental disposition. Utilising this attachment a person takes complete  shelter of the Supreme Lord understanding that Lord Krishna is the ultimate  controller, the ultimate protector and the ultimate refuge of all living  entities. Understanding this reality fully with asamsayamor free from  doubt without any reservation is the special meaning here.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary In the seventh chapter Lord Krishna discoursed on the nature of Parabrahma the Supreme Being, Vasudeva the Supreme cause of all  causes, the object of worship being: 1) The spiritual sovereignty of all living  entities, sentient and the insentient. 2) The source and cause of all there is.  3) The support and preservation of everything 4) The ultimate reference of all  language used as an expression of ideas which normally relate either to the  Supreme Lord's rupa which is His form, or His guna which are His  qualities. The ultimate reference being the Supreme Lord Himself of whom all  beings in existence are His transcendental rupa and all things existing  arise from His transcendental gunas. 5) Isvara Paramaor the  Supreme Controller 6) The most exalted and glorious by the possession of  omniscience, omnipresence, and omnipotence, and by the possession of all power,  all beauty, all knowledge, all opulence, all fame and all renunciation. Then Lord Krishna went on to explain the reasons why His supreme indomitable  nature is concealed and inscrutable for normal human beings due to their  committing iniquitous deeds in past lives from time immemorial and also being  addicted to gratification of desires with the delights which the physical body  and five senses stimulate while being covered with varying degrees of the triple  qualities of sattva or goodness, rajas or passion and tamas  or ignorance. Lord Krishna then revealed by what means this illusionary delusion can be  removed by an embodied being who develops firm faith in the Supreme Lord and  surrenders to Him, due to the grace of the spiritual master in Vedically  authorised disciplic succession. This faith and resignation to the Supreme Lord  manifests in following the instructions of the spiritual master and results in  the performance of highly meritorious activities. Lord Krishna also showed how  the differences in merit produces differences in results for different aspirants  being the atharthis or seekers of fortune, the jijnansur or  aspirants for realisation of the soul and jnani's or seekers of the  Supreme Lord. It was also shown how out of all these aspirants the jnani  was the most exalted. The eminence of the jnani's was derived from their  constant devotion and unwavering love for the Supreme Lord exclusively, thus  they became an object of the Supreme Lord who loves to reciprocate, warmest  affection; but such a devotee of the Supreme Lord is rarely seen and very  difficult to find. In conclusion Lord Krishna mentioned several requisites of  knowledge which the three classes being atharthi's, jijnansur's and  jnani'shave to be knowledgeable of and act in accordance to in order to  realise the individual goals of future felicity which each class aspires for.  Arjina continues asking questions in the next verse as well.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary At the conclusion of chapter seven Lord Krishna introduced terms like adhibhuta identifying with the material substratum, adhiyatma  identifying with embodied beings and adhidaivas identifying with the  demigods. These subjects are essential and must be well comprehended by an  aspirant who seeks to become a qualified devotee of the Supreme Lord. They will  be further elucidated in detail in this chapter. Since Lord Krishna had  introduced these terms only briefly, Arjuna was curious to learn more about  theses terms and how they relate to the Supreme Lord as well as to himself and  so he raises seven queries in the first two verses. He wanted to know such  things like if the term adhidaivam referred specifically to Indra  the celestial chief or did it applied equally to all the demigods and also what  exactly is included in adhibhutas.

comment: Krsna is most merciful and appriciates even a small amount of devotional service what to speak of devotees that determinedly render devotional service

the purport of Srila Visvanath Chakravati Thakura to Bhagavad Gita 8.16 is most important:

Commentary by Sri Visvanatha Cakravarti Thakur

All jivas take rebirth even if they have great punyas. But my devotees do not take such rebirth. Even the inhabitants of the planet of Brahma (a brahma bhuvanam lokah) take rebirth.

comment: However we should show Krsna we are worthy of His mercy, and not step away from His mercy, we should do our best to avoid all 10 offences to the holy name of Krsna and chant one lahk holy names of the Mahamantra .

 

Here is some glories of the Visnu Sahasra Nama:   http://nimaipandit.ning.com/profiles/blogs/visnu-sahasra-nama