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Fifteenth Chapter. The Way To The Supreme Spirit In Srimad-Bhagavad-Gita

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Srimad-Bhagavad-Gita, English translation and commentary by Swami Swarupananda, [1909] The Blessed Lord said: 1. They speak of an eternal Ashvattha rooted above and branching below, whose leaves are the Vedas; he who knows it, is a Veda-knower. 1 2. Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of man stretch forth the roots, originating action. 2 3-4. Its form is not here perceived as such, neither its end, nor its origin, nor its existence. Having cut asunder this firm-rooted Ashvattha with the strong axe of non-attachment,—then that Goal is to be sought for, going whither they (the wise) do not return again. I seek refuge in that Primeval Purusha whence streamed forth the Eternal Activity. 3 5. Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal. 6. That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not. 7. An eternal portion of Myself having become a living soul in the world of life, draws (to itself) the (five) senses with mind for the sixth, abiding in Prakriti. 7 8. When the Lord obtains a body and when He leaves it, He takes these and goes, as the wind takes the scents from their seats (the flowers). 8 9. Presiding over the ear, the eye, the touch, the taste and the smell, as also the mind, He experiences objects. 10. Him while transmigrating from one body to another, or residing (in the same) or experiencing, or when united with the Gunas,—the deluded do not see; but those who have the eye of wisdom behold Him. 10 11. The Yogis striving (for perfection) behold Him dwelling in themselves; but the unrefined and unintelligent, even though striving, see Him not. 11 12. The light which, residing in the sun illumines the whole world, that which is in the moon and in the fire—know that light to be Mine. 12 13. Entering the earth with My energy, I support all beings, and I nourish all the herbs, becoming the watery moon. 13 14. Abiding in the body of living beings as (the fire) Vaishvânara, I, associated with Prâna and Apâna, digest the fourfold food. 14 15. I am centred in the hearts of all; memory and perception as well as their loss come from Me. I am verily that which has to be known by all the Vedas, I indeed am the Author of the Vedânta, and the Knower of the Veda am I. 15 16. There are two Purushas in the world,—the Perishable and the Imperishable. All beings are the Perishable; and the Kutastha is called Imperishable. 16 17. But (there is) another, the Supreme Purusha, called the Highest Self, the immutable Lord, who pervading the three worlds, sustains them. 17 18. As I transcend the Perishable and am above even the Imperishable, therefore am I in the world and in the Veda celebrated as the Purushottama, (the Highest Purusha). 18 19. He who free from delusion thus knows Me, the Highest Spirit, he knowing all, worships Me with all his heart, O descendant of Bharata. 20. Thus, O sinless one, has this most profound teaching been imparted by Me. Knowing this one attains the highest intelligence and will have accomplished all one's duties, O descendant of Bharata. 20   The end of the fifteenth chapter designated: The Way to the Supreme Spirit. 323:1 Ashvattha: literally, that which does not endure till to-morrow: the Samsâra, the ever-changing, phenomenal world. Brahman with Its unmanifested energy Mâyâ, is spoken of as the One "above," for It is supreme over all things; the One above is the root of this Tree of Samsâra, as such it is said to have its root above. Mahat, Ahamkâra Tanmâtrâs, etc., are its branches evolving to grosser and grosser states—hence it is said to be branching "below." As leaves protect a tree, so do the Vedas protect the Tree of Samsâra, as treating of Dharma and Adharma, with their causes and fruits. Eternal—because this Tree of Samsâra rests on a continuous series of births without beginning and end, and it cannot be cut down except by the knowledge, "I am Brahman." 324:2 Below: from man downwards. Above: up to Brahmâ. Roots: The tap-root is the Lord "above"; the secondary roots are the Samskâras, attachment and aversion etc. It is these that, being in perpetual succession the cause and consequence of good and evil deeds, bind one fast to actions—Dharma and Adharma. 326:3 As such: it cannot be said to exist, because it appears and vanishes every other moment. See commentary on II. 16. Tat—That—Sankara and Anandagiri read 'Tatah,' and explain it as beyond or above the Ashvattha, the Tree of Samsâra. The Eternal Activity: this ever-passing work of projection, this ever-flowing current of evolution, the world of phenomena. 328:7 The Jiva or the individual soul is that aspect of the Supreme Self which manifests itself in every one as the doer and enjoyer, being limited by the Upâdhis set up by Avidyâ; but in reality, both are the same. It is like the Akâsha (space) in the jar, which is a portion of the infinite Akâsha, and becomes one with the latter on the destruction of the jar, the cause of limitation. 328:8 Lord: Jiva spoken of in the preceding Sloka. When the Jiva leaves the body, then he draws round himself the senses and the Manas. When he enters another he takes these again with him, i.e., he is born with these again. 329:10 Though Atman is nearest and comes most easily within the range of their consciousness in a variety of functions, still all do not see Him, because of their complete subservience to sense-objects. 330:11 The unrefined: Whose mind has not been regenerated by Tapas and subjugation of the senses, whose mind is not purified. 330:12 Light—may also be understood to mean the light of consciousness. 331:13 Energy—Ojas: The energy of the Ishvara, whereby the vast heaven and the earth are firmly held. Nourish—by infusing sap into them. The watery moon: The Soma, moon, is considered as the repository or the embodiment of all fluids (Rasas.) 331:14 See IV. 29. Vaishvânara: The fire abiding in the stomach. Fourfold food: Food which has to be eaten by (1) mastication, (2) sucking, (3) licking, and (4):swallowing. 332:15 Memory—of what is experienced in the past births; and knowledge—of things transcending the ordinary limits of space, time and visible nature.—Anandagiri. Come from Me—as the result of their good or evil deeds. I indeed . . . Vedânta: It is I who am the Teacher of the wisdom of the Vedanta, and cause it to be handed down in regular succession. 333:16 Two Purushas: Two categories—arranged in, two separate groups of beings,—spoken of as: 'Purushas,' as they are the Upâdhis of the Purusha. Imperishable—Mâyâ-Sakti of the Lord, the germ from which the perishable being takes its birth. Kutastha: That which manifests Itself in various forms of illusion and deception. It is said to be imperishable, as the seed of Samsâra is endless,—in the sense that it does not perish in the absence of Brahma-Jnâna. 334:17 Another: quite distinct from the two. The three Worlds: Bhuh (the Earth), Bhuvah (the Mid-Region) and Svah (the Heaven). 334:18 The Perishable—The Tree of Samsâra called Ashvattha. The Imperishable—Which constitutes the seed of the Tree of Samsâra. 336:20 Highest intelligence—which realises the Brahman. Will have accomplished . . . duties: Whatever duty one has to do in life, all that duty has been done, when the Brahman is realised.

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1 Enakshi Ganguly = ""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 [embodied beings] 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 karma or 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."Source: http://www.bhagavad-gita.org/Gita/verse-15-01.html"
2 Enakshi Ganguly = ""This world, this creation is...something like the a force running away from its centre to its circumference, or periphery, and becoming less and less connected to the centre. It loses its soul, as it were, more and more as it runs away from the centre, until it reaches the very edge...But as the movement is in the other direction, from the periphery to the centre, there is greater and greater consciousness of one's Selfhood...The manner in which souls descend from the highest region of Godhood is compared to an inverted tree...That is to say, the vitality of the tree, is highly concentrated in the root, slightly diffused in the trunk, diversified in the branches, and becomes more adulterated as it gets subdivided further into the minor branches, reaching the little tendrils and leaves, where only a modicum of the vital essence of the tree remains."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
3 Enakshi Ganguly = ""In this Chapter Sri Krishna discusses the nature of the Spirit in all its implications and explains the Unknown from the Known manifested objects of perception, emotion and thought. Infinite is defined as the Imperishable (Akshara) with reference to the perishable (Kshara) equipments of matter. Speaking of the Kshara Purusha (Kshetra), the Akshara Purusha (Kshetrajna) and the Supreme Person (Brahman), it explains how Brahman is superior to both ‘Kshara’ and ‘Akshara’, why he is called the Supreme Person, what is the value of knowing him as the Supreme Person and how can He be realized. Hence this Chapter is entitled “Purushottama Yoga” or the Yoga of the Supreme Person or Supreme Spirit. The previous Chapter ended with a note that to worship the Lord with undeviating love leads to liberation. But such love is not possible without detachment from the world. So the Lord begins the present discourse with a description of the World Tree in order to create in the aspirant an intense dispassion leading to love and knowledge of the Supreme Lord, Brahman."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
4 Enakshi Ganguly = "Source: http://www.yogalifestyle.com/PODAOSAshvatthaTreeOfLife.htm"
5 Enakshi Ganguly = "The Sacred Pipal Tree"
6 Enakshi Ganguly = "Source: http://www.kudassanad.com/html/kudassanad.htm"
7 Enakshi Ganguly = ""The essence is that this tree of material existence is rooted in prakriticomprised 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."Source: http://www.bhagavad-gita.org/Gita/verse-15-01.html"
8 Enakshi Ganguly = ""Since the unmanifest atma or immortal soul exists in an impreceptible sub- atomic form within the bodies of all jivas or embodied beings, they are described as spread upwards and downwards. The attributes are the modes of material nature, the three gunas of sattva or goodness, rajas or passion and tamas or ignorance. The pleasurable experiences are the sprouts and desires are the buds. The main central root is the divine resplendence representing the Supreme Lord and the subsidary roots are the results acquired due to following righteousness or unrighteousness. This is described in the Ballava section.In this ancient asvattha or banyan tree representing material existence the brahman or spiritual substratum pervading all existence as manifestation of the Supreme Lord is the primary and central root. The subsidary root is prakriti the material substratum pervading physical existence and the three gunas are its attributes. The elements earth, water, fire, air and ether are the branches and the leaves are the Vedic hymns. The demigods who administer universal management are the smaller branches and human beings are the twigs. From adherance or rejection of the injunctions and prohibitions defined in the Vedic scriptures do sweet and bitter fruits results which are thekarmas or reactions to the previous actions one has performed. Righteous actions bestow pleasant rewards and unrighteous actions bestow unpleasant rewards. This ancient banyan tree rewards liberation and bondage as well depending upon the merit of righteousness enacted. It also has fruits, branches and roots that are unmanifest as well as those that are apparent and manifest. This does not otherwise come to happen neither does it not come not to happen. This means that the cause is enveloped in the effect and that the effect is containing the cause. In this way as a tiny seed contains an entire tree and a tree contains a tiny seed the roots and the branches are intertwined eternally."Source: http://www.bhagavad-gita.org/Gita/verse-15-02.html"
9 Enakshi Ganguly = "The Triple Gunas"
10 Enakshi Ganguly = "In Hindi, this word गुनाह, means sin. In Hinduism, the three gunas are seen as deeply attached to prakriti, or nature, which is not an evil. Prakriti comes from the Divine, and is an inherent force that sustains the Universe. The key is to maintain balance between our gunas, and to understand how we are being affected by them and why."
11 Enakshi Ganguly = ""The reality of this asvattha or ancient banyan tree having its roots above and branches below is not perceivable by jivas or embodied beings habitating material existence in samsara or the perpetual cycle of birth and death for 43,200,000 lifetimes that transpire for a human in one day of Brahma. Neither can its end be discerned or its beginning determined. It is unlimited and its continuity and how it exists is unknown. Since this tree is extremely difficult to uproot and surmount and is also the actual cause of all suffering, a spiritually knowledegable living entity should sever all ties from this tree by the weapons of nonattachment and dispassion and strive for attaining atma tattva or realisation of their immortal soul. Enunciated clearly having severed all ties to this deep rooted and all encompassing tree with the powerful discriminative weapon of renunciation which consists of relinquishing all concepts of ego such as I and mine and instead see oneself as belonging fully to the Supreme Lord Krishna in complete communion with Him, who is the ultimate source from where this tree has arisen. Upon realising the Supreme Lord one achieves moksa or liberation from material existence and is no longer subject to samsara the perpetual cycle of birth and death. In conclusion one must wholeheartedly seek communion with the Supreme Lord and take full shelter of Him by bhakti or exclusive loving devotion."Source: http://www.bhagavad-gita.org/Gita/verse-15-03.html"
12 Enakshi Ganguly = ""The word asanga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence going no one returns to this false reflected tree is given here. The Supreme Personality of Godhead, Krsna, is the original root from whom everything has emanated. To gain favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of this extension of this material world. This has already been explained by the Lord Himself:aham sarvasya prabhavah. "I am the origin of everything." Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Krsna. As soon as one surrenders unto Krsna, he becomes detached automatically from this material extension."Source: http://www.asitis.com/15/3-4.html"
13 Enakshi Ganguly = ""TEXT 3-4 na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah tam eva cadyam purusam prapadye yatah pravrttih prasrta purani SYNONYMS na--not; rupam--form; asya--of this tree; iha--in this; tatha--also; upalabhyate--can be perceived; na--never; antah--end; na--never; ca--also; adih--beginning; na--never; ca--also; sampratistha--the foundation; asvattham--banyan tree; enam--this; su-virudha--strongly; mulam--rooted; asanga-sastrena--by the weapon of detachment; drdhena--strong; chittva--by cutting; tatah--thereafter; padam--situation; tat--that; parimargitavyam--has to be searched out; yasmin--where; gatah--going; na--never; nivartanti--comes back; bhuyah--again; tam--to Him; eva--certainly; ca--also; adyam--original; purusam--the Personality of Godhead; prapadye--surrender; yatah--from whom; pravrttih--beginning; prasrta--extended; purani--very old."Source: http://www.asitis.com/15/3-4.html"
14 Enakshi Ganguly = ""It is essenceless, like the sapless plantain tree. It is the cause of great doubts and confusion in the minds of the non-discriminating. Its true nature is not ascertained even by aspirants of knowledge. Its true meaning is found in the original essence of Brahman...This tree is born out of the potency of ignorance, desire and action."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
15 Enakshi Ganguly = ""This analogy is in the Veda and also in the Upanishad...(M.U. 3.1.1): On this large tree two birds are perched. One of the birds is busy eating the sweet berries...unfortunately, these are forbidden fruit...The bird that is by the side of this indulging bird is not eating anything. It is just sitting there and gazing at all the wonder of this manifestation of the tree...but not concerned with either the majesty of the tree...or the beauty of its product, the fruit...The mere awareness of the existence of such a thing called God is sufficient for the liberation of the soul, and no activity is called for here. The unconsciousness of there being such a thing called God is the reason why we are indulging in all the wondrous binding activities of the world and are busy eating the delicacies which this world is yielding for us."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
16 Enakshi Ganguly = ""Anticipating that a spiritually intelligent aspirant would wish to know what type of jivas or embodied beings are able to attain the eternal spiritual worlds, Lord Krishna reveals that one who is free from pride and infatuation, who is undeluded by material nature due to discriminative knowledge of theatma or immortal soul and the physical body, understanding that they are distinctly different. Who have conquered the tenacious vice of attachment. Who have overcome feelings of passion and repugnance. Who are free from false ego imagining they are the physical body. Whose mundane cravings and worldy desires have altogether ceased to exist and who have surpassed the dualities of material existence such as pleasure and pain, happiness and unhappines, cold and hot attraction and aversion. Who are situated in atma tattva or realisation of the soul and are in perpetual communion with the atma. Those possessing all these attributes achieve the imperishable Supreme state for they perceive the the actual nature of the atma and receiving unveiled knowledge direct from within they are able to attain the Supreme Lord Krishna eternally."Source: http://www.bhagavad-gita.org/Gita/verse-15-04.html"
17 Enakshi Ganguly = "Another translation:"One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom."Source: http://www.asitis.com/15/5.html"
18 Enakshi Ganguly = ""The surrendering process is described here very nicely. The first qualification is that one should not be deluded by pride. Because the conditioned soul is puffed up, thinking himself the lord of material nature, it is very difficult for him to surrender unto the Supreme Personality of Godhead. One should know by the cultivation of real knowledge that he is not lord of material nature; the Supreme Personality of Godhead is the Lord. When one is free from delusion caused by pride, he can begin the process of surrender."Source: http://www.asitis.com/15/5.html"
19 Enakshi Ganguly = ""Neither sun nor moon nor fire illumine there: It is explained that the spiritual goal is the one having gone into which none returns. Perfection gained is never to be lost. The goal - the state of Perfection - is described here. Sun, moon and fire are sources of light by which eyes get vision. Light indicates the power of illumination for the sense organs like hearing by the ears, tasting by the tongue, feeling by the mind, thinking by the intellect etc. This is the light of Consciousness by which we become aware of all experiences. his light of Consciousness cannot be illumined by any outside gross agents of light perceived in the world such as sun, moon and fire. In fact the very light of sun, moon and fire are the objects of consciousness. An object of perception cannot illumine the subject that perceives it since the subject and the object cannot be one and the same at any time. The awareness by which we experience our lives is the Eternal Self and to realize that Consciousness is the goal of life. My Supreme Abode: On transcending the agitations of the mind and intellect one reaches the state of Consciousness which is the Abode of the Divine. Once this state is attained the seeker is assured by The Lord that there is no risk of sliding back to the world of plurality - `to which having gone none returns'"Source: http://esamskriti.com/essays/BG-CH-15.pdf"
20 Enakshi Ganguly = ""Na tad bhasayate suryah...: This glorious sun, with so much brilliance, does not shine there. Na tatra suryo bhati, na candra-tarakam (Katha 2.2.15): There is no sun, no moon, no stars; what to talk of the fire of this world - kuto'yam agnih. Tam eva bhantam anubhati sarvam: The sun shines, the moon shines, stars shine, fire blazes forth due to borrowing the radiance of another thing altogether, which is not of this world. Na tad bhasayate suryah: the sun does not shine there, because the light of the sun is like darkness before that radiance. Na sasankah: Not even the moon is there. Na pavakah: The radiance of the earth, which is born of the fire and heat, that too is not there to illumine."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
21 Enakshi Ganguly = ""na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mamana--not; tat--that; bhasayate--illuminates; suryah--the sun; na--nor; sasankah--the moon; na--nor; pavakah--fire, electricity; yat--where; gatva--going; na--never; nivartante--comes back; tat dhama--that abode; paramam--supreme; mama--My."Source: http://www.asitis.com/15/6.html"
22 Enakshi Ganguly = ""The attributes of the spiritual worlds are briefly delineated by Lord Krishna. The sun, moon, fire are not required to illuminate it as it is naturally self-lluminating. Once attained a jiva or embodied being never returns to the transitory material existence and is no longer enslaved by the bondage of samsara or the perpetual cycle of birth and death. As the Supreme Lords abode is transcendental and beyond the scope of material existence it is not subject to the dualities and defects of material nature and is eternally perfect in every way."Source: http://www.bhagavad-gita.org/Gita/verse-15-05.html"
23 Enakshi Ganguly = "When we reach the Supreme Abode, we are at one with God. There is no returning. This may be a paradox, since how many of us are ready to never come back to this world? To never love, live, breathe, eat like a human being? At the same time, if we do receive moksha, or liberation from this world and the physical vessel, then wouldn't we prepared to never come back? How else would we have reached moksha (since there is so much we need to detach ourselves from)? Something to think about."
24 Enakshi Ganguly = "" Lord Krishna describes a samsarin or transmigrating jiva in this verse and the next four. Lord Krishna explains that an eternal portion of Himself is within the etheric heart of every jiva in existence in the form of paramatma the eternal, omnipresent supreme soul which exists next to the atma or individual immortal soul as a witness. Thejiva although eternal in essence having an eternal portion of the Supreme Lord, through ignorance and false identification of the physical body becomes a samsarin drawn by the desires and attachments of the previous existence to suffer or enjoy as precisely dictated by karma or the reactions to actions performed in past lives. This is accomplished on the subtle plane by a specifc and unique algorithm for every jiva along with senses, mind and vital force which involuntarily draws them back down into mundane existence on the physical plane automatically adjusting the karma and tabulating the merits or demerits from the exact same position by which they were merged at the time of pralaya."Source: http://www.bhagavad-gita.org/Gita/verse-15-06.html"
25 Enakshi Ganguly = "Another 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."Source: http://www.asitis.com/15/7.html"
26 Enakshi Ganguly = ""There is a kind of theory called pantheism, which says that God is totally exhausted in this world-- as milk is exhausted when it becomes curd and it cannot become milk once again. The point here is quite different. God does not convert Himself into the world by a modification of Himself as milk modifies itself into curd, and God is not exhausted entirely in this world as milk is exhausted in curd. There is no exhaustion at all. The transcendent Being remains unaffected, even as our waking mind is not at all affected by what we saw in the dream world."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
27 Enakshi Ganguly = ""The Jiva or the individual soul is that aspect of the Supreme Self which manifests itself in every one as the doer and enjoyer. It is limited because of ignorance; but in reality both (individual soul and Supreme Soul) are one and the same. It is like pot space and outer space. The pot space is a portion of the outer space and becomes one with the latter on the destruction of the pot, the cause of the limitation."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
28 Enakshi Ganguly = ""If there is a fragrance somewhere, when the wind blows the fragrance also is wafted up and the fragrance is carried by the win in whatever direction it blows. In a similar manner, when an individual - a jiva, or a soul - leaves this particular body and endeavours to enter another body, the mind and the senses are taken together with it" grhitvaitani samyati. The body is left here, but our main treasure trove- the mind with which we think, and the sense organs, which are the causes of our attachment- they, in a subtle potential form, get attached to the subtle body which is actually reincarnating. The jiva does not die while the body is apparently dead."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
29 Enakshi Ganguly = ""One gets a different body according to karma, and he has to quit this body in due course. It is stated here that the subtle body, which carries the conception of the next body, develops another body in the next life. This process of transmigrating from one body to another and struggling while in the body is called karsati or struggle for existence."Source: http://www.asitis.com/15/8.html"
30 Enakshi Ganguly = "This is to further emphasize that the physical is unimportant, as it is simply a consequence of living. But the soul is what ought to truly be focused on, for that is unique in that it is closely associated with the Divine. The transient nature of our living ought to be acknowledged, and should not be the focus of our energies, because it is not something to be developed-- it simply is. Our soul, and our relationship to the Divine, is one that can be potentially constructive and can evolve."
31 Enakshi Ganguly = """It is stated here that at death the subtle body moves off taking with itself all faculties - senses, mind and intellect - as the wind takes away the scent from its source i.e. flowers. Thus the mind is a bunch of vasanas which can exist only in Consciousness. This light of Awareness illumining the vasanas is called the Individual Personality - Jiva. The Jiva is called The Lord here because the Individual Personality is the ruler of the body regulating all actions, feelings and thoughts."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
32 Enakshi Ganguly = ""Consciousness is originally pure, like water. But if we mix water with a certain color, it changes. Similarly, consciousness is pure, for the spirit soul is pure. But consciousness is changed according to the association of the material qualities. Real consciousness is Krsna consciousness. When, therefore, one is situated in Krsna consciousness, he is in his pure life."Source: http://www.asitis.com/15/9.html"
33 Enakshi Ganguly = ""Foolish people don't know that I am at the back of all thing. Whether they are standing, moving, getting up, taking their meals -- whatever be their occupation, that occupation becomes possible because of My being there as an active impelling power; but fools think that they themselves are doing everything."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
34 Enakshi Ganguly = "This is perhaps one of the reasons why detachment is so heavily emphasized in Hinduism. When we become attached to sensory objects, we lose sight of what is real and what is illusion. We become arrogant, and tend to feed our ego above all else. We forget the source of our being, and even, our sense of arrogance. All things arise from the Divine, and to have that awareness in mind, will create for a more humble living."
35 Enakshi Ganguly = ""One may wonder do not all humans recognise the atma or immortal soul within as distinct and different from the physical body? Lord Krishna is addressing such a query here. The bewilderd and deluded do not recognise the atma residing within the etheric heart of their own physical body is experiencing prakriti, the material substratum pervading physical existence through the gunas, the three modes of material nature by utilising the senses. Hence they are incapable of perceiving the atma departing from the physical body and likewise cannot perceive that the atma exists equally in all jivas as well. But Lord Krishna confirms that those realised in spiritual intelligence can perceive the atma."Source: http://www.bhagavad-gita.org/Gita/verse-15-09.html"
36 Enakshi Ganguly = "" The Self is visible to the eye of knowledge only. Though the Self is the nearest and comes most easily within the range of their consciousness in a variety of functions, still the ignorant and deluded do not see Him because of their complete subservience to the sense-objects. But those who are with intuitive vision could see the Self. Those with the inner eye of knowledge behold the Self as entirely distinct from the body.""
37 Enakshi Ganguly = ""Preserverance of the aspirant is the persistence essential to insure success once has fully resorted to bhakti or exclusive loving devotion to the Supreme Lord Krishna. By cultivating this path they purify their minds and hearts by yoga or the individual consciousness attaining communion with the ultimate consciousness. They then realise the true nature of the atma residing within the etheric heart of the physical body and perceive it distinctly different from the body. But if their efforts even if industrous are devoid of sufficient faith in the spiritual preceptor and unalloyed devotion to the Supreme Lord and thus spiritually impotent and feeble minded, then they are handicapped and incapable of atma tattva or realisation of the soul. Hence they do not perceive it. Although the light of the sun, the moon, lightning and fire are powerful antidotes to removing darkness, they are limited to removing only external darkness and they have this power due to their empowerment by the divine consciousness of the Supreme Lord which has the capacity to remove the darkness of ignorance in the phenomenal world externally and the darkness of ignorance within the consciousness of the jiva internally."Source: http://www.bhagavad-gita.org/Gita/verse-15-10.html"
38 Enakshi Ganguly = ""TEXT 11yatanto yoginas cainam pasyanty atmany avasthitam yatanto 'py akrtatmano nainam pasyanty acetasahSYNONYMSyatantah--endeavoring; yoginah--transcendentalists; ca--also;enam--this; pasyanti--can see; atmani--in the self; avasthitam--situated; yatantah--although endeavoring; api--although; akrta-atmanah--without self-realization; na--does not; enam--this; pasyanti--can see; acetasah--undeveloped mind."Source: http://www.asitis.com/15/11.html"
39 Enakshi Ganguly = ""When Dhritarashtra heard that Sri Krishna was coming...[he] wanted to see him, Sanjaya said, "What can you see? You cannot see him because Sri Krishna is kritatma and you are akritatma. Akritatma cannot have a vision kritatma. So why are you saying that you want to see him?"...A person who has subdued his sense organs perfectly is kritatma. Such a person is Lord Krishna; and we are the opposite of it...In the personality of integrated beings like Sri Krishna, the energy does not flow in different directions. Their energy acts as a total impact,not as a diffused impact through the channels of sense perception. Therefore, those who are not kritatma- who are akritatma, who have not controlled their sense organs and are very much indulgent in respect of objects outside - even if they struggle hard, they will not see It. What is the use of struggle when it is based on ignorance and a desire for that which is quite different from what one is asking for?"Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
40 Enakshi Ganguly = ""The word gam means earth and denotes the Earth. The word ojasa means indomitable potency. Lord Krishna enters into every atom of the Earth by this potency and supports all mobile and stationaryjivas or embodied beings by this potency. He also manifests the energy of the moon whose nature is ambrosial and which nourishes all plants, vegetables, fruits and herbs, yielding crops such as rice and grains."Source: http://www.bhagavad-gita.org/Gita/verse-15-12.html"
41 Enakshi Ganguly = ""TEXT 12yad aditya-gatam tejo jagad bhasayate 'khilam yac candramasi yac cagnau tat tejo viddhi mamakamSYNONYMSyat--that which; aditya-gatam--in the sunshine; tejah--splendor;jagat--the whole world; bhasayate--illuminates; akhilam--entirely;yat--that which; candramasi--in the moon; yat--that which; ca--also;agnau--in the fire; tat--that; tejah--splendor; viddhi--understand;mamakam--from Me."Source: http://www.asitis.com/15/12.html"
42 Enakshi Ganguly = ""As a mirror appears to be bright on account of the light that is cast on it, the mind appears to be intelligent on account of the reflection of the Atman consciousness through it. A mirror cannot shine of its own accord."Source: http://www.swami-krishnananda.org/bgita/Commentary_Bhagavadgita.pdf"
43 Enakshi Ganguly = ""So far the Self has been indicated as:that which cannot be illumined by the known physical source of light like sun, moon and fire, that which, having reached, none returns from the state of perfection  that of which the individual entity is Jiva.  To show that this goal is the essence of all and the reality behind all experiences Sri Krishna gives in the following four verses a summary of His manifestations. He is described as: the illuminating light of the consciousness the all sustaining life  the subjective warmth of life in all living organisms.  the Self in all."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
44 Enakshi Ganguly = ""It is understood that all the planets are floating in the air only by the energy of the Lord. The Lord enters into every atom, every planet, and every living being. That is discussed in the Brahma-samhita. It is said there that one plenary portion of the Supreme Personality of Godhead, Paramatma, enters into the planets, the universe, the living entity, and even into the atom. So due to His entrance, everything is appropriately manifested. When the spirit soul is there, a living man can float on the water, but when the living spark is out of the body and the body is dead, it sinks. Of course when it is decomposed it floats just like straw and other things, but as soon as the man is dead, he at once sinks in the water. Similarly, all these planets are floating in space, and this is due to the entrance of the supreme energy of the Supreme Personality of Godhead. His energy is sustaining each planet, just like a handful of dust. If someone holds a handful of dust, there is no possibility of the dust's falling, but if one throws it in the air, it will fall down. Similarly, these planets, which are floating in air, are actually held in the fist of the universal form of the Supreme Lord. By His strength and energy, all moving and unmoving things stay in their place. It is said that because of the Supreme Personality of Godhead, the sun is shining and the planets are steadily moving. "Source: http://www.asitis.com/15/13.html"
45 Enakshi Ganguly = ""Continuing Lord Krishna states that He enters into every particle of earth with His energy, prevading over all the Earth with His prowess and supports all moving and non-moving jivas or embodied beings. He, Himself is the luminousity of moonlight which nourishes all herbs and crops such as rice, fruits an grains."Source: http://www.bhagavad-gita.org/Gita/chapter-15.html"
46 Enakshi Ganguly = ""Lord Krishna abides within the physical bodies of all jivas or embodied beings as vaisvanara the digestive fire which joining with the vital airs of prana or exhalation and apana or inhalation, digest the four kinds of food that are chewed, sucked, licked and drank. This is also confirmed in the Brhadaranyaka Upanisad V.IX.I beginning ayamagnirvaisvanaro yo ayamantah puruse meaning: From the purusa or Supreme Lord comes the fire of digestion known as vaisvanara by which food that is eaten is digested."Source: http://www.bhagavad-gita.org/Gita/verse-15-13.html"
47 Enakshi Ganguly = ""vaisvanarah--by My plenary portion as the digesting fire;"Source: http://www.asitis.com/15/14.html"
48 Enakshi Ganguly = ""In theVedanta-sutra this is also confirmed: sabdadibhyo 'ntah pratisthanac ca. The Lord is situated within sound and within the body, within the air and even within the stomach as the digestive force. There are four kinds of foodstuff, some are swallowed, some are chewed, some are licked up, and some are sucked, and He is the digestive force for all of them."Source: http://www.asitis.com/15/14.html"
49 Enakshi Ganguly = "the energy deemed as one's life force."
50 Enakshi Ganguly = "Prâna and Apâna"
51 Enakshi Ganguly = "Pranayama"
52 Enakshi Ganguly = "God Talks: Prana and Apana"
53 Enakshi Ganguly = "Kundalini Yoga"
54 Enakshi Ganguly = "Hatha Yoga Practice"
55 Enakshi Ganguly = ""Apana is the prana vayu that involves the downward and outward flow of energy from the body. Apana vayu governs the outward flow of energy on the breath, with digestive elimination, and with menstruation. The seat of apana vayu is the muladhara chakra, or the root chakra located at the perineum and pelvic floor. Not only does apana guide the elimination of physical wastes, but also mental and emotional waste—that which no longer serves us."Source: http://www.theyogasanctuary.biz/apana-vayu"
56 Enakshi Ganguly = "Apana Vayu"
57 Enakshi Ganguly = "Another translation:"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas."Source: http://www.asitis.com/15/"
58 Enakshi Ganguly = ""Author of Vedanta and the Knower of Vedas: Since the very essence of Vedas is that Consciousness which is the Ultimate Reality, everything else is a projection upon it. The seeker who listens to the Vedas, who reflects upon their wisdom and who finally experiences the fulfillment of his life is also considered as nothing other than Consciousness. In short, the phenomenal powers, the material world, the matter and its functions are all the manifestations at different levels of the One Infinite Eternal Divinity. This is the very theme indicated in the Vedas as the Eternal Reality and to know it and bring it under our experience is to know the Infinite."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
59 Enakshi Ganguly = ""Antah-pravistah sasta jananam. The living entity forgets as soon as he quits his present body, but he begins his work again, initiated by the Supreme Lord. Although he forgets, the Lord gives him the intelligence to renew his work where he ended in his last life. So not only does a living entity enjoy or suffer in this world according to the dictation from the Supreme Lord situated locally in the heart, but he receives the opportunity to understand Vedas from Him. If one is serious to understand the Vedic knowledge, then Krsna gives the required intelligence. Why does He present the Vedic knowledge for understanding? Because a living entity individually needs to understand Krsna. Vedic literature confirms this: yo 'sau sarvair vedair giyate. In all Vedic literature, beginning from the four Vedas, Vedanta-sutra and the Upanisads and Puranas, the glories of the Supreme Lord are celebrated. By performing Vedic rituals, discussing the Vedic philosophy and worshiping the Lord in devotional service, He is attained. Therefore the purpose of the Vedas is to understand Krsna. The Vedas give us direction to understand Krsna and the process of understanding. The ultimate goal is the Supreme Personality of Godhead. Vedanta-sutra confirms this in the following words: tat tu samanvayat. One can attain perfection by understanding Vedic literature, and one can understand his relationship with the Supreme Personality of Godhead by performing the different processes. Thus one can approach Him and at the end attain the supreme goal, who is no other than the Supreme Personality of Godhead. In this verse, however, the purpose of the Vedas, the understanding of the Vedas and the goal of the Vedas are clearly defined."Source: http://www.asitis.com/15/15.html"
60 Enakshi Ganguly = ""In the Thirteenth Chapter, Field of the Matter and Knower of the Field were elaborated. In this Chapter it was made clear that the sun, earth, plant kingdom and man and his capabilities etc, consisting of the Field of the matter are nothing other than the Supreme Self. Thus the Field of the matter is the Spirit, the Consciousness, the difference being that when the Spirit expresses as matter It looks as if It were subject to change and destruction. Thus the realm of the matter is described in this verse as Kshara Purusha - the Perishable. With reference to this Kshara Purusha the Spirit is the Imperishable, kshara Purusha. With reference to the ever changing world of the matter, Consciousness is Imperishable and Changeless. This Consciousness Principle is referred to here as Akshara with reference to and contact with the Kshara. The Self in the midst of changes remains changeless and all changes can take place only in contact with It just as an anvil (Kootastham) remaining changeless allows all the iron pieces kept and hammered on it to change their shapes."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
61 Enakshi Ganguly = ""Now Lord Krishna is expounding that there are only two types of beings in all the worlds. They are the perishable jivas or embodied beings and the imperishable atmas or immortal souls which is well documented in the Vedic scriptures and known by those enlightened. The perishable consists of all jivasbeginning with Brahma, the demigods, humans, animals, fish all the way down to the immovable jivas in forms of trees, plants,etc. The ignorant commonly refer to the word person in respect to bodies only but this conception is not completely accurate. The word aksarahmeans immutable, infallible or that which is not subject to change and which does not perish when the physical body perishes and is the eternal soul."Source: http://www.bhagavad-gita.org/Gita/verse-15-15.html"
62 Enakshi Ganguly = ""Thus there are no three types of Purushas - Perishable, Imperishable or Supreme. If a pot is kept in a room we feel that there are three different types of space, one completely differing from the other - Pot space, room space and the total space. But in fact there is only one space which can be understood if the factors conditioning or limiting the space are removed i.e. if the pot is broken and the room is dismantled. The unconditioned pot space and room space are nothing but the total space itself. Thus the Consciousness is itself Perishable, Field in another form and as the knower of the Field the same Consciousness is the Imperishable Reality in the perishable conditionings. But when these conditionings are transcended the same Self is experienced as the Supreme Self - the Paramatman, Purushottama."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
63 Enakshi Ganguly = ""The Lord explains here how He is the Purushottama, the Supreme Person. He says that Pure Consciousness is higher than both the Perishable and the Imperishable. The Perishable can continue the process of change only against the Imperishable Truth as no change is perceptible without reference to a changeless factor. If the changes in the matter -body, mind and intellect- have to be recognized there must be something which is steady that illumines these changes. This constant factor among the perishable is called the Imperishable. The illumining factor can be called Imperishable only when it is compared to the Perishable. Once the Perishable spheres are crossed over, the Imperishable Itself becomes the Pure Infinite which is Purushottama."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
64 Enakshi Ganguly = ""Since the Truth, Purushottama, is experienced only after transcending both Perishable and Imperishable, the Absolute Truth is known as the Highest Spirit, Purushottama. This term is used to indicate the Supreme Spirit both in the Vedas and by the men of the world."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
65 Enakshi Ganguly = ""The Lord tells the fruits gained by the one who realizes the Supreme Truth. Undeluded is the one who never looks upon the physical body as himself or as belonging to himself. To know means not only the intellectual comprehension but the subjective experience that he is the Purushottama-principle. Sri Krishna declares that such a seeker is the greatest of the devotees because such knowledge leads to devotion. The Highest Spirit, Purushottama, being the Infinite Consciousness, is the all-knower because he knows that the principle of Consciousness is behind all perception, feeling and thought."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
66 Enakshi Ganguly = ""The word bhajati is very significant. In many places the wordbhajati is expressed in relationship with the service of the Supreme Lord. If a person is engaged in full Krsna consciousness in devotional service of the Lord, it is to be understood that he has understood all the Vedic knowledge. In the Vaisnava parampara it is said that if one is engaged in the devotional service of Krsna, then there is no need for a spiritual process to understanding the Supreme Absolute Truth. He has already come to the point, because he is engaged in the devotional service of the Lord. He has ended all preliminary processes of understanding; similarly, if anyone, after speculating for hundreds of thousands of lives, does not come to the point that Krsna is the Supreme Personality of Godhead and that one has to surrender there, all his speculation for so many years and lives is a useless waste of time."Source: http://www.asitis.com/15/19.html"
67 Enakshi Ganguly = ""In this concluding verse The Lord praises the Purushottama theme which gives liberation from all sorrows and agitations. He says that He taught this most secret science; secret because It (the spiritual science, Brahmavidya) is a knowledge that cannot come to any one of its own accord unless one is initiated into it by the Knower of Reality. The secret is also that Purushottama is the substratum of every thing. Sinless means the one with steady mind. The knowledge of the Self which gives emancipation from the cycle of births and deaths and freedom from the bonds of Karma is eulogized here. e who has realized the Purushottama-state of Consciousness becomes wise in as much as he cannot thereafter make any error of judgment in his life creating confusion and sorrows all around. The second benefit is the enjoyment of a complete sense of fulfillment, the joy of accomplishing what is expected of him (achieving the goal of life which is realization of Brahman). If this most profound teaching is understood it makes a man wise. After this there is nothing for him to learn or strive for. He has attained the goal of life and the aim of human existence. He has the complete knowledge of the Supreme Being and gets Brahma Jnana. He becomes Jivan Mukta, who is beyond body-consciousness, three Gunas, three states of consciousness- Waking, Dream and Deep Sleep - pairs of opposites and the cycle of births and deaths. There is no rebirth for him. When a person has realized the Self, he has discharged all the duties of his life."Source: http://esamskriti.com/essays/BG-CH-15.pdf"
68 Enakshi Ganguly = ""Everyone must take to this consciousness of Krsna and engage in devotional service to become intelligent and purified. Unless one comes to this position of understanding Krsna and engages in devotional service, however intelligent he may be in the estimation of some common man, he is not perfectly intelligent. The word anagha, by which Arjuna is addressed, is significant.Anagha, "O sinless one," means that unless one is free from all sinful reactions, it is very difficult to understand Krsna. One has to become free from all contamination, all sinful activities; then he can understand. But devotional service is so pure and potent that once one is engaged in devotional service he automatically comes to the stage of sinlessness. "Source: http://www.asitis.com/15/20.html"