Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (104 page)

Bg 15.2

TEXT 2

TEXT

adhaś cordhvaṁ prasṛtās tasya śākhā

guṇa-pravṛddhā viṣaya-pravālāḥ

adhaś ca mūlāny anusantatāni

karmānubandhīni manuṣya-loke

SYNONYMS

adhaḥ-
downward;
ca-
and;
ūrdhvam-
upward;
prasṛtāḥ
-extended;
tasya
-its;
śākhāḥ-
branches;
guṇa
-modes of material nature;
pravṛddhāḥ-
developed;
viṣaya-
sense objects;
pravālāḥ-
twigs;
adhaḥ-
downward;
ca-
and;
mūlāni-
roots;
anusantatāni-
extended;
karma-
according to work;
anubandhīni-
bound;
manuṣya-loke-
in the world of human society.

TRANSLATION

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

PURPORT

The description of the banyan tree is further explained here. Its branches are spread in all directions. In the lower parts, there are variegated manifestations of living entities, such as human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas (fairies), and many other higher species of life. As a tree is nourished by water, so this tree is nourished by the three modes of material nature. Sometimes we find that a tract of land is barren for want of sufficient water, and sometimes a tract is very green; similarly, where the modes of material nature are proportionately greater in quantity, the different species of life are manifested in that proportion.

The twigs of the tree are considered to be the sense objects. By development of the different modes of nature, we develop different senses, and, by the senses, we enjoy different varieties of sense objects. The source of the senses-the ears, the nose, eyes, etc.-is considered to be the upper twigs, tuned to the enjoyment of different sense objects. The leaves are sound, form, touch-the sense objects. The roots, which are subsidiary, are the by-products of different varieties of suffering and sense enjoyment. Thus we develop attachment and aversion. The tendencies toward piety and impiety are considered to be the secondary roots, spreading in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his
karma
or fruitive activities for promotion. This planet of human beings is considered the field of activities.

Bg 15.3, Bg 15.4, Bg 15.3-4

TEXTS 3-4

TEXT

na rūpam asyeha tathopalabhyate

nānto na cādir na ca sampratiṣṭhā

aśvattham enaṁ su-virūḍha-mūlam

asaṅga-śastreṇa dṛḍhena chittvā

yasmin gatā na nivartanti bhūyaḥ

tam eva cādyaṁ puruṣaṁ prapadye

yataḥ pravṛttiḥ prasṛtā purāṇī

SYNONYMS

na
-not;
rūpam
-form;
asya
-of this tree;
iha
-in this;
tathā
-also;
upalabhyate
-can be perceived;
na
-never;
antaḥ
-end;
na
-never;
ca
-also;
ādiḥ
-beginning;
na
-never;
ca
-also;
sampratiṣṭhā
-the foundation;
aśvattham
-banyan tree;
enam
-this;
suvirūḍha
-strongly;
mūlam
-rooted;
asaṅga-śastreṇa-
by the weapon of detachment;
dṛḍhena
-strong;
chittvā
-by cutting;
tataḥ
-thereafter;
padam
-situation;
tat
-that;
parimārgitavyam
-has to be searched out;
yasmin
-where;
gatāḥ
-going;
na
-never;
nivartanti
-comes back;
bhūyaḥ
-again;
tam
-to him;
eva
-certainly;
ca
-also;
ādyam
-original;
puruṣam
-the Personality of Godhead;
prapadye
-surrender;
yataḥ
-from whom;
pravṛttiḥ
-beginning;
prasṛtā
-extension;
purāṇī
-very old.

TRANSLATION

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has begun and in whom everything is abiding since time immemorial.

PURPORT

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. No one can see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. "I am the son of my father, my father is the son of such and such a person, etc." By searching in this way, one comes to Brahmā, who is generated by the Garbhodakaśāyī Viṣṇu. Finally, in this way, when one reaches to the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in the knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree.

The word
asaṅga
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, Kṛṣṇa, 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 is already explained by the Lord Himself:
ahaṁ sarvasya prabhavaḥ.
"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 Kṛṣṇa. As soon as one surrenders unto Kṛṣṇa, he becomes detached automatically from this material extension.

Bg 15.5

TEXT 5

TEXT

nirmāna-mohā jita-saṅga-doṣā

adhyātma-nityā vinivṛtta-kāmāḥ

dvandvair vimuktāḥ sukha-duḥkha-saṁjñair

gacchanty amūḍhāḥ padam avyayaṁ tat

SYNONYMS

nir-
without;
māna-
respect;
mohāḥ-
illusion;
jita-
having conquered;
saṅga-
association;
doṣāḥ-
faulty;
adhyātma-
spiritual;
nityāḥ-
eternity;
vinivṛtta-
associated;
kāmāḥ-
lusts;
dvandvaiḥ-
with duality;
vimuktāḥ-
liberated;
sukha-duḥkha-
happiness and distress;
saṁjñaiḥ-
named;
gacchanti-
attains;
amūḍhāḥ-
unbewildered;
padam-
situation;
avyayam-
eternal;
tat-
that.

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.

PURPORT

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. For one who is always expecting some honor in this material world, it is not possible to surrender to the Supreme Person. Pride is due to illusion, for although one comes here, stays for a brief time and then goes away, he has the foolish notion that he is the lord of the world. He thus makes all things complicated, and he is always in trouble. The whole world moves under this impression. People are considering that the land, this earth, belongs to human society, and they have divided the land under the false impression that they are the proprietors. One has to get out of this false notion that human society is the proprietor of this world. When one is freed from such a false notion, he becomes free from all the false associations caused by familial, social, and national affections. These fake associations bind one to this material world. After this stage, one has to develop spiritual knowledge. One has to cultivate knowledge of what is actually his own and what is actually not his own. And, when one has an understanding of things as they are, he becomes free from all dual conceptions such as happiness and distress, pleasure and pain. He becomes full in knowledge; then it is possible for him to surrender to the Supreme Personality of Godhead.

Bg 15.6

TEXT 6

TEXT

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

SYNONYMS

na-
not;
tat
-that;
bhāsayate-
illuminates;
sūryaḥ
-sun;
na
-nor;
śaśāṅkaḥ
-the moon;
na
-nor;
pāvakaḥ
-fire, electricity;
yat
-where;
gatvā
-going;
na
-never;
nivartante-
comes back;
tat
dhāma-
that abode;
paramam
-supreme;
mama
-My.

TRANSLATION

That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to
this material world.

PURPORT

The spiritual world, the abode of the Supreme Personality of Godhead, Kṛṣṇa-which is known as Kṛṣṇaloka, Goloka Vṛndāvana-is described here. In the spiritual sky there is no need of sunshine, moonshine, fire or electricity, because all the planets are self-luminous. We have only one planet in this universe, the sun, which is self-luminous, but all the planets in the spiritual sky are self-luminous. The shining effulgence of all those planets (called Vaikuṇṭhas) constitutes the shining sky known as the
brahmajyoti.
Actually, the effulgence is emanating from the planet of Kṛṣṇa, Goloka Vṛndāvana. Part of that shining effulgence is covered by the
mahat-tattva,
the material world. Other than this, the major portion of that shining sky is full of spiritual planets, which are called Vaikuṇṭhas, chief of which is Goloka Vṛndāvana.

As long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky, by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life, the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes the associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge.

One should be captivated by this information. He should desire to transfer himself to that eternal world and extricate himself from this false reflection of reality. For one who is too much attached to this material world, it is very difficult to cut that attachment, but if he takes to Kṛṣṇa consciousness, there is a chance of gradually becoming detached. One has to associate himself with devotees, those who are in Kṛṣṇa consciousness. One should search out a society dedicated to Kṛṣṇa consciousness and learn how to discharge devotional service. In this way he can cut off his attachment to the material world. One cannot become detached from the attraction of the material world simply by dressing himself in saffron cloth. He must become attached to the devotional service of the Lord. Therefore one should take it very seriously that devotional service as described in the Twelfth Chapter is the only way to get out of this false representation of the real tree. In Chapter Fourteen the contamination of all kinds of processes by material nature is described. Only devotional service is described as purely transcendental.

The words
paramaṁ mama
are very important here. Actually every nook and corner is the property of the Supreme Lord, but the spiritual world is
paramam,
full of six opulences. In the
Upaniṣads
it is also confirmed that in the spiritual world there is no need of sunshine or moonshine, for the whole spiritual sky is illuminated by the internal potency of the Supreme Lord. That supreme abode can be achieved only by surrender and by no other means.