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Yoga Library - De Bhagavad Gita Hoofdstuk 15 en 16
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The Bhagavad Gita is considered by eastern and western scholars alike to be among the greatest spiritual books the world has ever known. In a very clear and wonderful way the Supreme Lord Krishna describes the science of self-realization and the exact process by which a human being can establish their eternal relationship with God. In terms of pure, spiritual knowledge the Bhagavad Gita is incomparable. Its intrinsic beauty is that its knowledge applies to all human beings and does not postulate any sectarian idealogy or secular view. It is appproachable from the sanctified realms of all religions and is glorified as the epitome of all spiritual teachings. This is because proficiency in the Bhagavad Gita reveals the eternal principles which are fundamental and essential for spiritual life from all perspectives and allows one to perfectly understand the esoteric truths hidden within all religious scriptures. Many great thinkers from our times such as Albert Einstein, Mahatma Gandhi and Albert Schweizer as well as Madhvacarya, Sankara and Ramanuja from bygone ages have all contemplated on the Bhagavad Gita and its timeless message. The primary purpose of the Bhagavad Gita is to illuminate for all of humanity the realization of the true nature of divinity; for the highest spiritual conception and the greatest material perfection is to attain love of God!
The Supreme Lord said: They (or the wise) speak of the eternal Ashvattha tree having its origin above (in unmanifest Brahman) and its branches below (in the cosmos) whose leaves are the (Vedic) hymns. One who understands this is a knower of the Vedas. (15.01) The branches (of this world tree of Maya) spread below and above (or all over the cosmos). The tree is nourished by the Gunas; sense pleasures are its sprouts; and its roots (of ego and desires) stretch below in the human world causing Karmic bondage. (15.02) Neither its (real) form nor its beginning, neither its end nor its existence is perceptible here on the earth. Having cut these firm roots of the Ashvattha tree by the mighty ax of (Jnana and) Vairaagya or detachment; (15.03) The goal (of nirvana) should be sought reaching which one does not come back; thus thinking: In that very primal spirit I take refuge from which this primal manifestation comes forth. (15.04) Those who are free from pride and delusion, who have conquered the evil of attachment, who are constantly dwelling in the Supreme Self with all Kaama completely stilled, who are free from the dualities known as pleasure and pain; such undeluded persons reach the eternal goal. (15.05) The sun does not illumine there, nor the moon, nor the fire. That is My supreme abode. Having reached there they do not come back. (15.06) Atma in the body is My eternal indivisible fragment indeed. Atma gets bound (or attached, and is called Jeevaatma) due to superimposition or association with the six sensory faculties, including the mind, of perception. (15.07) As the air takes away the aroma from the source (or flower), similarly Atma takes the six sensory faculties from the physical body it casts off (during death) to the (new physical) body it acquires (in reincarnation by the power of Karma). (See also 2.13) (15.08) The Jeevaatma enjoys sense pleasures with the help of six sensory faculties: hearing, touch, sight, taste, smell, and mind. (15.09) The ignorant do not perceive Jeeva departing from the body, or remaining in the body and enjoying sense pleasures by associating with the Gunas. Those with the eye of knowledge can see. (15.10) The yogis striving (for perfection) behold Atma abiding in their heart; but the ignorant, whose intellect is not pure, do not perceive Him even though striving. (15.11) The light that coming from the sun illumines the whole world; and which is in the moon, and in the fire; know that light to be Mine. (See also 13.17 and 15.06) (15.12). Entering the earth I support all beings with My energy; becoming the sap-giving moon I nourish all the plants. (15.13) Becoming the digestive fire, I remain in the body of all living beings; uniting with vital breaths, the Prana and Apana, I digest all four varieties of food; and (15.14) I am seated in the hearts of all beings. The memory, knowledge, and the removal of doubts and wrong notions (about the Self) by reasoningor in Samadhicome from Me. I am verily that which is to be known by (the study of) all the Vedas. I am, indeed, the author of the Vedanta and the knower of the Vedas. (See also 6.39) (15.15) There are two entities in this world: the perishable and the imperishable. (The bodies of) all beings are perishable, and the Atma is imperishable. (15.16) There is another supreme spirit called Ishvara or Paramaatma, the indestructible Lord who pervades the three worlds and sustains them. (15.17) I am beyond the perishable body, and higher than the imperishable Atma; therefore, I am known in this world and in the Vedas as Purushottama, or the Supreme Spirit. (15.18) The wise one, who truly knows Me as the Purushottama, knows everything and worships (or surrenders unto) Me wholeheartedly, O Arjuna. (See also 7.14, 14.26, and 18.66) (15.19) Thus this most secret science has been explained by Me, O sinless Arjuna. Having understood this, one becomes enlightened and one's all duties are accomplished. (15.20)
The Supreme Lord said: Fearlessness, purity of heart, perseverance in the yoga of knowledge, charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty; (16.01) Nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness; (16.02) Splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride; these are the qualities of those endowed with divine virtues, O Arjuna. (16.03) Hypocrisy, arrogance, pride, anger, harshness, and ignorance; these are the marks of those who are born with demonic qualities, O Arjuna. (16.04) Divine qualities lead to nirvana, the demonic (qualities) are said to be for bondage. Do not grieve, O Arjuna, you are born with divine qualities. (16.05) There are two types of human beings in this world: the divine, and the demonic. The divine has been described at length, now hear from Me about the demonic, O Arjuna. (16.06) Persons of demonic nature do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07) They say that the world is unreal, without a substratum, without a God, and without an order. The world is caused by lust (or Kaama) alone and nothing else. (16.08) Adhering to this view these lost souls, with small intellect and cruel deeds, are born as enemies for the destruction of the world. (16.09) Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10) Obsessed with great anxiety until death, considering sense gratification as their highest aim, convinced that this (sense pleasure) is everything, (16.11) Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth by unlawful means for the fulfillment of desires. They think: (16.12) This has been gained by me today, I shall fulfill this desire, this is mine and this wealth also shall be mine in the future; (16.13) That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; (16.14) I am rich and born in a noble family. I am the greatest. I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance; (16.15) Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of sensual pleasures; they fall into a foul hell. (16.16) Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform Yajna only in name, for show, and not according to scriptural injunction. (16.17) Clinging to egoism, power, arrogance, lust, and anger; these malicious people hate Me (who dwells) in their own body and others' bodies. (16.18) I hurl these haters, cruel, sinful, and mean people of the world, into the wombs of demons again and again. (16.19) O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me. (16.20) Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of Jeeva. Therefore, one must (learn to) give up these three. (16.21) One who is liberated from these three gates of hell, O Arjuna, does what is best, and attains the supreme goal. (16.22) One who acts under the influence of their desires, disobeying scriptural injunctions, neither attains perfection nor happiness nor the supreme goal. (16.23) Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)
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