Srimad Bhagavat Gita commentary chapter 16 verse 8

 Chapter 16 verse 8 

They say, “The world is without absolute truth, without any basis (for moral order), and without a God (who has created or is controlling it). It is created from the combination of the two sexes, and has no purpose other than sexual gratification.” 

Beings with demonic nature don’t subscribe to Supreme entity as the creator of the universe and disavows any sense of morality in the world. They don’t trust or believe in any world order and subject themselves to basic material and carnal pleasures of the body. They believe the only purpose of the body is for sexual gratification and enjoyment and procreation is the only purpose for which the male and female exists. It is not just carnal desires but all bodily and material desires fall into this realm of narrow interpretation of the purpose of the universe. It is just a veil or cobweb cast in the consciousness of such beings.

Srimad Bhagavat Gita commentary chapter 16 verse 7

 Chapter 16 verse 7 

“Those possessing a demonic nature do not comprehend what actions are proper and what are improper. Hence, they possess neither purity, nor good conduct, nor even truthfulness.” 

One of the key attributes of a pious soul or a seeker of Brahman enumerated by Adi Shankara is Viveka or discrimination, the ability to discriminate between right and wrong, good and bad, truth and lies, real and unreal etc. In this verse, Bhagwan is pointing out that beings who exhibit demonic traits don’t possess this ability to discriminate. They fall in to the trap of a false sense of logic that they have the right to live their life anyway they would like and the impact of their life on others is of no consequence to them. Being mindful of the impact of our actions and thoughts are an important step towards purity of actions.

Srimad Bhagavat Gita commentary chapter 16 verse 6

 Chapter 16 verse 6 

“There are two kinds of beings in this world—those endowed with a divine nature and those possessing a demoniac nature. I have described the divine qualities in detail, O Arjuna. Now hear from me about the demoniac nature.” 

In the spectrum of beings, 2 ends of the spectrum are the divine being and the demonic being. Different yugas or eons have different distributions of these beings. It is said that during the satya or krita yuga, daivas and asuras were in separate worlds, in tretha yuga there resided in the same world or planet, in dwapara yuga they resided in the same family and in kali yuga they reside in the same person! Bhagwan had earlier enumerated in detail the divine qualities in beings. He had briefly articulated the demonic qualities and is about to illustrate those in detail.

Srimad Bhagavat Gita commentary chapter 16 verse 5

 Chapter 16 verse 5 

“The divine qualities lead to liberation, while the demoniac qualities are the cause for a continuing destiny of bondage. Grieve not, O Arjuna, as you were born with saintly virtues.” 

Bhagwan has called Arjuna different platitudes such as the sinless one and saintly one. This is not an empty encouragement. This complete knowledge cannot be given to a lay man, not even the greatest warrior of his time. That is not the spiritual qualification necessary to receive this knowledge. The qualities required to receive this knowledge directly from Bhagwan is countless lives of devotion, steadfastness in right actions, thoughts and following dharma. It is obtained by not just positive action but avoiding negative behavior as well.

Srimad Bhagavat Gita commentary chapter 16 verse 4

 Chapter 16 verse 4 

“O Partha, the qualities of those who possess a demoniac nature is hypocrisy, arrogance, conceit, anger, harshness, and ignorance.” 

Bhagwan could not be more prescriptive of how to reach Him. In the Vedic way of teaching, both what is good and bad has been enumerated so the student does not have any doubts or chance for misinterpretation. In the previous verses, Bhagwan pointed to behavior which leads beings to divinity. In this verse, he points to behaviors to avoid or what would lead beings to the slippery slope of spiritual fall. Being a hypocrite in having a different external disposition and internal bearing is not desirable. Other qualities which can cause a spiritual fall are arrogance (ego), conceit, anger (borne out of desires), harshness towards others and ignorance of true knowledge.

Srimad Bhagavat Gita commentary chapter 16 verse 1-3

 Chapter 16 verse 1-3 

“The Supreme Divine Personality said: O scion of Bharata, these are the saintly virtues of those endowed with a divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, performance of sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity.” 

Bhagwan in this chapter will enumerate the characteristics of beings with divine personality and not so divine personality which needs further work. The characteristics of saintly personality of beings endowed with divine nature is:

·         Fearlessness

·         Purity of mind

·         Steeped in spiritual knowledge

·         Charity

·         Control of senses

·         Performance of sacrifices as ordained by Vedas

·         A good student of the Vedas

·         Austere

·         Straightforward

·         Non-violent

·         Truthful

·         Absence of anger

·         Renunciation

·         Peacefulness

·         Restraint from fault finding

·         Compassion towards all beings

·         Non covetousness

·         Gentleness

·         Modesty/Humility

·         Lack of fickleness

·         Vigor

·         Forgiveness

·         Fortitude

·         Cleanliness

·         Bearing enmity toward none

·         Absence of vanity

These 26 qualities pointed out by Bhagwan are what a jivatma strives to develop over thousands of lifetimes. Each of these traits is worth spending a lifetime or two to master. I also believe that developing some of these will open the floodgates and welcome other traits. My Guru talks about truth, mindfulness, commitment and compassion as some of those traits and also encourages everyone to discover their own truth. Feeling blessed to be guided in this life so well.

Srimad Bhagavat Gita commentary chapter 15 verse 20

 Chapter 15 verse 20 

“I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjuna. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.” 

In the 15^th chapter, Bhagwan explained the material aspect of his creation with the metaphor of the upside down asvattha tree which illustrates the body, mind, intellect and ego of beings and the need to uproot the tree of life by detachment. He also explained the difference between the material world and His spiritual energy. Those who know Him, knows the Vedas and that He is the subject of the Vedas, Upanishads, smritis and puranas. The being who comprehends Bhagwan and His Supreme Consciousness knows it all and attains enlightenment.

Srimad Bhagavat Gita commentary chapter 15 verse 19

Chapter 15 verse 19 

“Those who know Me without doubt as the Supreme Divine Personality truly have complete knowledge. O Arjuna, they worship Me with their whole being.” 

Bhagwan undertakes several avataras or incarnations for particular purpose and goal. In those avataras, only a few great jivatmas and jnanis are able to recognize the Supreme Divine personality in real time and surrender to that entity in material form. These beings are considered as those who have purna vidya or complete knowledge by Bhagwan Himself. It requires infinite grace and several ages of penance to co-exist at the same time as an avatara and then recognize that avatara as well in real time. Those who are able to do the same are immensely blessed and are very dear to Bhagwan.

Srimad Bhagavat Gita commentary chapter 15 verse 18

 Chapter 15 verse 18 

“I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.” 

Bhagwan confirms that he is beyond the perishable material world of matter and even beyond the imperishable jivatma. Krishna Bhagwan confirms his purna avatara by referring to Himself as the purushottama or paramatma or Brahman mentioned in the Vedas and Smrithis. He is the destination to be attained mentioned in the Vedas and Upanishads or for that matter all religious texts. The primordial entity is only ONE.

Srimad Bhagavat Gita commentary chapter 15 verse 17

 Chapter 15 verse 17 

“Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging controller and supports all living beings.” 

In the previous verse, Bhagwan talks about 2 kinds of beings in his material creation-perishable and the imperishable. Now he points to the spiritual energy which governs the entire material world and that is Him- Paramatma-Supreme Lord of the Universe. He is the originator of all souls in beings and resides in them to administer suitable result of the actions taken by these individual souls.

Srimad Bhagavat Gita commentary chapter 15 verse 16

 Chapter 15 verse 16 

“There are two kinds of beings in creation, the kṣhara (perishable) and the akṣhara (imperishable). The perishable are all beings in the material realm. The imperishable are the liberated beings.” 

Bhagwan reminds Arjuna that there are 2 broad energy systems in the Universe- Firstly, His spiritual energy which is imperishable and hence all immortal souls who have crossed over from the cycle of birth and death belong with Him in that space. Secondly, it is the material energy which also emanates from Him but all material creation is perishable and subject to the cycle of birth and death.

Srimad Bhagavat Gita commentary chapter 15 verse 15

 Chapter 15 verse 15 

“I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedānt, and the knower of the meaning of the Vedas.” 

If anyone had any doubts of who is orchestrating everything in the world, this statement from Bhagwan has to clarify everything. Bhagwan resides in each of our souls. He ensures what we need to remember and forget in different measures (not past lives or some of it to aid in our spiritual development), information, knowledge, wisdom and the entire range of emotions from body, mind, intellect and ego complex. It is known that veda vyasa compiled the Vedas and Vedanta. In this verse, Bhagwan states that he is the author and originator of the Vedas and Vedanta. Similar to Kapila, who gave sankhya philosophy to the world and is known to be an avatara of Mahavishnu as per srimad bhagavatam, Bhagwan himself states that veda vyasa is an avatara of Himself. Finally Bhagwan states that he is also the meaning and essence of all the Vedas. He is the entity who needs to be known through the Vedas.

Srimad Bhagavat Gita commentary chapter 15 verse 14

 Chapter 15 verse 14 

“It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods.” 

The digestive fire which burns the food taken by all beings in order to provide energy for activities is also provided by Bhagwan. All bodily functions including incoming and outgoing breadth is provided by Bhagwan. That’s why in the sanatana dharma daily prayers, reference is made to all the bodily functions and submission to the Supreme Being is offered every day. How I wish all of us become aware of our rituals and prayers in detail even though it might be in a language we may not readily understand. Being mindful of what we do and as an offering to the Divine is the key to ensuring 100% devotion.

Srimad Bhagavat Gita commentary chapter 15 verse 13

 Chapter 15 verse 13 

“Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.” 

Bhagwan clearly articulates that all conditions which propagate life on earth is made to happen through his material energy. Forget the solar system, milky way galaxy of which we are constituents, Bhagwan pervades and is the creator of the whole Universe. It is so difficult and impossible to comprehend that fact from our narrow lens of the world around us. In the maya world created by our material instruments, we think that we are in control of our surroundings and life. Let us drop this doer ship and go on with life as a gift from Bhagwan!

Srimad Bhagavat Gita commentary chapter 15 verse 12

 Chapter 15 verse 12 

“Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.” 

We saw that both the spiritual and material energy of the universe emanates from God. Bhagwan reaffirms that all the material aspects of nature including our own solar system and its radiance comes to us with his blessing. We would not exist without the sun, moon and the heat from the fire. All of these natural elements are just a reflection of his creation and innate energy. It is high time we determine not to assign doer ship to our actions and be mindful and grateful of every around us in spite/independent of us not because of us.

Srimad Bhagavat Gita commentary chapter 15 verse 11

 Chapter 15 verse 11 

“Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.” 

The paradox of understanding the soul through the material instruments of body, mind, senses, intellect and ego is explained here. It is not possible to understand the soul until association with the material realm exists. One has to sever this material link and go beyond our senses, thoughts and intellect to understand the soul. Upanishads have used a methodology of say “not this-neti” to material realm to eventually get us to the state of complete detachment and then attachment to the Supreme Being. The journey is long and arduous and the first step should be taken now. Present moment is the best moment to start this journey. Let us do that in all earnest.

Srimad Bhagavat Gita commentary chapter 15 verse 10

 Chapter 15 verse 10 

“The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it.” 

We associate ourselves so much with the body, senses, mind, intellect and ego that we don’t realize that without the soul, these instruments of material nature cannot be even comprehended by us. Who am I? When that question is probed, then only the soul comes forth and answers that question in the affirmative that “I” am not the body, mind, senses, intellect or ego but the immutable jivatma which is part and parcel of paramatma. That question needs to be asked until the right answer is revealed to oneself. Let us not accept other person’s realization as confirmation of this phenomenon. Let us realize in our own way and time.

Srimad Bhagavat Gita commentary chapter 15 verse 9

 Chapter 15 verse 9 

“Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.” 

How does the immutable soul participate in the material realm? Through the sense organs, mind, intellect and the ego, the soul participates in the material world and gets sucked into the cycle of birth and death.

Srimad Bhagavat Gita commentary chapter 15 verse 8

 Chapter 15 verse 8 

“As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one.” 

Bhagwan answers the question of what happens to the mind and intellect after the body perishes. The individual soul, which is independent of the body, mind, intellect and ego takes the mind along with its past, present impressions to the next life just like air carries fragrances from one place to another. This is why past impressions of the soul are called vasanas or fragrances in Sanskrit. This again confirms the concept or truth of multiple births and laws of karma in sanatana dharma.

Srimad Bhagavat Gita commentary chapter 15 verse 7

 Chapter 15 verse 7 

“The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.” 

Bhagwan’s spiritual energy is exhibited in all embodied souls-jivatma but not all of them attain lotus feet of Bhagwan due to being mired in the material nature of the world through all the 5 senses, mind, intellect and ego. These are the instruments which bind the jivatma to the material realm. What happens to the mind and intellect after the soul leaves its body?

Srimad Bhagavat Gita commentary chapter 15 verse 6

 Chapter 15 verse 6 

“Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again.” 

What does that eternal abode look like? Anything which is not an experiential reality for us has to be just imagined. Bhagwan here describes his supreme eternal abode from the realm of what we are aware of. The material realm consisting of the sun, moon and the stars is used to compare the luminescence of the supreme abode and its illumination is not derived from any material entity. The supreme abode’s energy, light and beauty is permanent and is derived from the infinite consciousness of Bhagwan. When an exalted jivatma reaches the portal of paramatma, there is no return back to the earth or any other material realm for them, they become one with the Supreme.

Srimad Bhagavat Gita commentary chapter 15 verse 5

 Chapter 15 verse 5 

“Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly in the self and God, who are freed from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode.” 

Who can free themselves from this “tree of life”? Bhagwan answers this question thus-

Those who rid themselves of ego and attachment to the vagaries of the material realm in terms of delusion, desire, sense gratification, dualities of pleasure and pain and other pair of opposites, they are able to free themselves from this tree of life and reach the top of the inverted tree to the Supreme being in His eternal abode. What does that eternal abode look like?

Srimad Bhagavat Gita commentary chapter 15 verse 3-4

 Chapter 15 verse 3-4 

“The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvattha tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.” 

The upside down aśhvattha tree is a great metaphor illustrating the complex process of life and death shrouding the essence of the purpose of life which is realizing God principle. Majority of us get mired in the branches-higher branches are attained through meritorious activities which are also temporary and get us back to the tree of life itself and the lower branches are attained due to lesser actions dragging us further into more lives of striving. The only solution to kill the tree of life and death is to cut the base of the tree which in this case is the branches and trunk by the “axe of detachment”. Detachment from the material realms is the instrument by which this tree can be vanquished. The only way to gain detachment from the material world is to attach all instruments of body, mind, intellect and ego to Supreme consciousness of Bhagwan. Complete surrender to Him alone ensures not returning to material world again.

Srimad Bhagavat Gita commentary chapter 15 verse 2

 Chapter 15 verse 2 

“The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.”

Branches closer to the roots of the upside down Ashvatta tree are a result of sattvic actions and good deeds which gets one closer to the supreme being. The lower branches is an effect of actions which draw us further into material realm and cause innumerable cycle of birth and death. These branches happen and sprout only due to the gunas displaying itself in the field of actions and material realm. More action could happen in the form of tender buds which could again sprout more aerial roots and cause further entanglement in the realm of ever changing universe. Symbolically, the roots of this tree hang downward indicating the entrapment in the world of karmas and vasanas. Each of these roots then branch out to further karma. A very complicated tree of life and tree of knowledge yet a wakeup call to learn what real nature of the Universe is and what is unreal?

Srimad Bhagavat Gita commentary chapter 15 verse 1

 Chapter 15 verse 1 

“The Supreme Divine Personality said: They speak of an eternal aśhvattha tree with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows the secret of this tree is the knower of the Vedas.” 

I am not sure if I have understood completely the import of this sloka. A quick google search indicates that the reference to the upside down Ashvatta tree (sacred peepul tree in India) has been referenced in sanatana dharma scriptures in bhagavat gita, Srimad Bhagavatam, Katho Upanishad and other parts of Vedas as well. It has also found in norse and Scandinavian lore. A normal tree takes roots from the ground, grows braches, leaves and sprouts out to the sky. The root could be construed as taking foundation in material nature of the world and branching out in the material world due to the reflections of the 3 gunas. The leaves which indicate whether the tree is alive and well or not is the nourishment of the Vedas which sustain both material and spiritual life on earth. This description of a upright tree would represent the jivatma and how it operates in this material world. However if you reverse the tree into an upside down ashvattha tree, then the roots of the tree comes from the divine in the metaphorical, infinite sky and space- supreme consciousness. The branches and growth of the branches up and down are the myriad lives jivatmas tend to live going through the grind of cycles of birth and death impacted by the interaction of the 3 gunas and the material world. The knower of the upside down tree knows the essence of Vedas per Bhagwan.

Srimad Bhagavat Gita commentary chapter 14 verse 26-27

 Chapter 14 verse 26-27 

“Those who serve me with unalloyed devotion rise above the three modes of material nature and come to the level of Brahman. I am the basis of the formless Brahman, the immortal and imperishable, of eternal dharma, and of unending divine bliss.” 

Finally Bhagwan answers the 3^rd question- How does one go beyond the 3 gunas and bondages of the material world? 

They who serve Bhagwan with true bhakti (devotion) and work in this material world surrendering all activities to Him alone, attains the state of nirguna- beyond the 3 gunas and reaches the Brahman state which is anyways the original state of all jivatmas. Bhagwan Krishna further confirms that even though he has a personal form in this avatar, he is nothing but that parabrahmam and paramatma and devotees can worship either the formless or his personal form with true devotion and rid themselves of the bondages of the material world and find unending bliss. The essence of the Vedas and Upanishads is satyam, jnanam, anantham, brahma- all 4 attributes signify the supreme being or consciousness.

Srimad Bhagavat Gita commentary chapter 14 verse 24-25

 Chapter 14 verse 24-25 

“Those who are alike in happiness and distress; who are established in the self; who look upon a clod, a stone, and a piece of gold as of equal value; who remain the same amidst pleasant and unpleasant events; who are intelligent; who accept both blame and praise with equanimity; who remain the same in honor and dishonor; who treat both friend and foe alike; and who have abandoned all enterprises – they are said to have risen above the three guṇas.” 

Bhagwan now answers the 2^nd question- How do persons who go beyond the 3 gunas behave or act? These persons consider the following alike:

·         Happiness and distress

·         Clod (lump of earth or mass), stone or gold

·         Pleasant and unpleasant

·         Blame and equanimity

·         Honor and dishonor

·         Friends and foe

 Persons who exhibit behavior beyond the 3 gunas have also abandoned all fruits of action and remain above ground with respect to the material nature around them.

Srimad Bhagavat Gita commentary chapter 14 verse 22-23

 Chapter 14 verse 22-23

“The Supreme Divine Personality said: O Arjuna, The persons who are transcendental to the three guṇas neither hate illumination (which is born of sattva), nor activity (which is born of rajasa), nor even delusion (which is born of tamasa), when these are abundantly present, nor do they long for them when they are absent. They remain neutral to the modes of nature and are not disturbed by them. Knowing it is only the guṇas that act, they stay established in the self, without wavering.”

 Bhagwan answers the first question-“what are the characteristics of a person who has gone beyond the three gunas”. That person who does not react to the presence of sattva, rajasa or even tamasa gunas in other beings or even their own exhibition of these gunas has understood that play of the gunas by the body, mind, intellect and ego in self or others is just a display of maya energy of Bhagwan. They are able to detach their self and know that the mind which is displaying these gunas is not really them. They don’t associate their self with their body, mind, intellect and ego complex. Reaching this state is hard and requires sincere sadhana in the spiritual path. In chapter 2 of Bhagavat Gita, Bhagwan calls these beings “sthitapragyna”. Persons firm in their conviction that they are not the body, mind, intellect and ego complex.

Srimad Bhagavat Gita commentary chapter 14 verse 21

 Chapter 14 verse 21 

“Arjuna inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas?” 

Arjuna wants to summarize the learning on the three gunas in Bhagwan’s own words and expectedly asks 3 questions:

1.     What are the characteristics of a person who has gone beyond the three gunas?

2.    How do they behave or act?

3.    How does one go beyond the 3 gunas and bondages of the material world?

Srimad Bhagavat Gita commentary chapter 14 verse 20

 Chapter 14 verse 20 

“By transcending the three modes of material nature associated with the body, one becomes free from birth, death, old age, and misery, and attains immortality.” 

The immortal individual soul-jivatma gets engrossed in the 3 gunas and is bounded to the material realm and cycle of birth, old age, misery and death. This engagement happens due to association with body, mind, intellect and ego complex through tamo, rajo and sattva gunas. The Vedas and smritis guide us how to avoid rajasa and tamasa actions but even sattvic actions bind us and we need to eventually overcome all material attachments and turn inward to the immutable soul.

Srimad Bhagavat Gita commentary chapter 14 verse 19

 Chapter 14 verse 19 

“When wise persons see that in all works there are no agents of action other than the three guṇas, and they know me to be transcendental to these guṇas, they attain my divine nature.” 

What is divine ordained vision? The wise person who can see that all aspects of material existence is a direct result of the 3 gunas manifesting through the being and other beings in the universe, is said to have divine ordained vision. They are able to see that supreme entity is beyond these 3 gunas and the material nature of things and reflects the spiritual essence of the universe. They who see this, attains HIS divine nature. Years ago, I used to wonder why one had to transcend even sattva guna. It makes sense to transcend rajas and tamo gunas but why sattva guna as well. Sattva guna still binds one to the body, mind, intellect, and ego complex and causes action which is expecting a particular outcome even if the outcome desired is for the benefit of nature and universe. It is still an attachment even though it is a relatively good one.