Purushottama Yoga: Wisdom through the Ashvattha Tree

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Keywords: Inverted Ashvattha Tree, Purushottama Yoga, Buddhi Knowledge, Forgiveness and Truthfulness, Spiritual Clarity Path, Freedom from Doubt, Liberation through Detachment, Equanimity from Verse 10.5, Realization of the Supreme, Inner Calmness and Devotion

Chapter 15 – Puruṣhottama Yoga

Introduction

So far, we have studied the deep spiritual insights and timeless wisdom spoken by Lord Krishna to His devoted disciple, Arjuna. By the time we reached Chapter 14, known as Gunatraya Vibhaga Yoga or “The Yoga of the Three Modes of Material Nature,” we had already journeyed through essential teachings on devotion, duty, and the paths to attaining spiritual realization. Chapter 14 addresses the three modes (or gunas) known as Sattva, Rajas, and Tamas, which bind living beings within the material world and subtly shape our thoughts, actions, and destinies.

Now, as we are about to begin our spiritual journey through Chapter 15 (Purushottama Yoga, or “The Yoga of the Supreme Person”), it is helpful to look back at Chapter 14, draw forth its key lessons, and see how they naturally pave the way for the more elevated teachings about the Supreme Self that Lord Krishna imparts next. 

Chapter 14 in Brief: Major Highlights

1. The Three Gunas (Sattva, Rajas, and Tamas)
   In the 27 verses of Chapter 14, Lord Krishna carefully explains how the three gunas govern our material existence. These gunas permeate all aspects of nature and influence every embodied soul to a certain degree.

2. How the Gunas Shape Our Destiny
   A crucial teaching of this chapter is that these three gunas not only impact our thoughts, they also determine the trajectory of our karma (actions and their results) and our future births. Lord Krishna describes how individuals dominated by one guna or another experience different fates after death. He also highlights that each person’s current mindset, habits, and inclinations have been shaped by these modes over countless lifetimes.

3. Transcending the Gunas
   While explaining the binding nature of the gunas, Lord Krishna emphasizes that the ultimate goal is to rise above these three modes. The key is not simply to cultivate Sattva as an end in itself, but to use the clarity and purity of Sattva as a stepping-stone toward an even higher spiritual state. Krishna devotes several verses (22 to 25) to describing the behavior of one who has transcended the gunas. Such a person remains serene in both success and failure, is unshaken by sorrow or desire, and is detached from material attractions. This liberated soul rests in unshakable devotion to the Supreme.

4. Devotion as the Supreme Key
   As with prior chapters, bhakti (devotion to God) emerges once more as the ultimate means to transcend material limitations. Shri Krishna’s timeless message throughout the Bhagavad Gita is that pure devotion leads one to abide in divine grace, where the soul becomes free from all material entanglements, regardless of which guna prevails externally.

In essence, Chapter 14 serves as a psychological map of human behavior. It shows how our internal dispositions, shaped by the modes of nature, determine our experiences. Shri Krishna urges Arjuna (and all of humanity) to observe these qualities in themselves and strive to transcend them.

How Chapter 14 Leads to Chapter 15

1. From Understanding Material Qualities to Focusing on the Supreme Self
   After a whole chapter explaining how the three gunas dominate our lives, one might ask, “Now that I know these modes control the world, how do I free myself?” Chapter 15, Purushottama Yoga, answers this by shifting attention to the Supreme Person, who is the root and source of everything.

2. Laying a Firm Ground for Devotion
   In Chapter 14, Shri Krishna emphasized that devotion (bhakti) is the key to transcending the gunas. He briefly pointed out how devotion liberates. Chapter 15 expands on this by describing the Supreme Being in more detail. By understanding the Lord’s eternal nature and our relationship with Him, our devotion becomes more informed and powerful.

3. Broadening Perspectives on Cosmic Order
   Chapter 14’s discussion of the gunas explains the microcosm of human nature, showing how each individual experiences the world. Chapter 15 zooms out to the macrocosm, the entire cosmic manifestation and its source. Shri Krishna uses the example of a cosmic tree (the Ashvattha tree) with roots above and branches below, showing how this material world is a reflection of a higher reality. The knowledge of how the gunas function helps readers grasp how the universe, filled with these modes, ultimately depends on the Supreme Lord.

4. Clarity on the Soul’s Position
   Chapter 14 points out that we are entangled by the gunas, which can result in repeated births and deaths. Chapter 15 focuses on the eternal soul’s true nature, which lies beyond the temporary material world. Krishna reveals Himself as the Purushottama, the Supreme Person, who transcends all gunas and all material illusions. By recognizing the soul’s inherent relationship with Purushottama, the shackles of material modes begin to loosen.

In summary, Chapter 14 diagnoses how we are trapped under the gunas, while Chapter 15 offers the cure by revealing the Highest Truth that liberates us. This progression, from identifying our entanglement to learning how to break free, characterizes the Bhagavad Gita’s systematic approach to spiritual enlightenment.

Comparison and Contrast Between Chapter 14 and Chapter 15

1. Focus on the Gunas vs. Focus on the Supreme Tree
   • Chapter 14 looks deeply into the internal interplay of Sattva, Rajas, and Tamas, describing their impact on human thought and action.
   • Chapter 15 portrays the cosmic structure using an inverted tree metaphor, showing how the material world is a reflection of the divine realm. Thus, Chapter 14 is more introspective, while Chapter 15 takes on a broader, cosmic perspective.

2. Material Conditioning vs. Eternal Liberation
   • Chapter 14 points to how entangled we are in the ropes of Sattva, Rajas, and Tamas.
   • Chapter 15 provides a higher view, depicting how to cut down this illusory tree of material existence and reconnect with our eternal spiritual nature.

3. Mode-Specific Traits vs. The Supreme Person’s Attributes
   • Chapter 14 describes the attributes that arise from different proportions of the three gunas in an individual’s life.
   • Chapter 15 extols Lord Krishna’s supreme attributes, showing how He sustains all living entities and reveals Himself as the essence of all knowledge and the inner guide of every heart.

4. Underlying Unity
   Despite their differences, both chapters unify around the need to transcend worldly limitations through right knowledge and devotion. Chapter 14 shows the patterns of bondage, and Chapter 15 shows the way to break free by connecting with the Supreme Person.

What to Expect in Chapter 15

Chapter 15: Purushottama Yoga has 20 verses, and it is often revered for its Ashvattha Tree metaphor. Lord Krishna uses this metaphor to illustrate how the material world is both real in its manifestation and unreal in that it is a reflection of the supreme spiritual realm. In these verses, you can anticipate the following:

1. A Detailed Cosmic Metaphor
   Shri Krishna describes the ephemeral material world as an upside-down banyan (Ashvattha) tree. Its roots extend upward, signifying that the source lies in the higher, divine domain, while its branches and leaves sprawl downward into the material plane. This image is meant to remind us that we should look beyond mundane existence and find the true source of all life.

2. Discriminating Between the Real and Unreal
   Once a person realizes that the material world is a reflection of the ultimate reality, they can cut down this illusory tree with the weapon of detachment. The chapter emphasizes the need to distinguish the perishable from the imperishable so that we dedicate ourselves only to what is eternal and real, namely the Supreme.

3. Krishna’s Supreme Position
   Chapter 15 reinforces Krishna’s status as the ultimate refuge, just as Chapter 14 ends by showing that He is the final shelter for one who transcends the gunas. In Chapter 15, Krishna explains His role as the giver of remembrance, knowledge, and forgetfulness. He is portrayed as the core of the Vedas and the companion in the heart of all beings.

4. The Purushottama Revelation
   Toward the end of Chapter 15, Krishna reveals Himself as Purushottama, the Supreme Person or the Best of All Persons. He stands above the fallible living beings trapped in matter (kshara) and the liberated souls who have merged into the spiritual realm (akshara). By recognizing Krishna’s supreme status, devotees understand that pure devotion to Him grants the highest spiritual attainment, surpassing any trace of the material modes.

Thus, Chapter 15 represents a concise yet powerful exposition of Bhagavad Gita doctrines, advanced to a deeper and more personal level. After absorbing Chapter 14’s teachings on the gunas, we will be well-equipped to appreciate Chapter 15’s revelations about the eternal soul and the divine source that provides the foundation for everything in existence.

Understanding Chapter 14 helps sharpen our self-awareness. We learn that every moment in our lives is influenced by Sattva, Rajas, and Tamas, subtly molding our desires, thoughts, and actions. With this insight arises the desire to reach beyond these gunas. In Chapter 14, Shri Krishna implicitly says: “You are not truly free until you surpass these three gunas.”

By internalizing these lessons on transcending the gunas, we become ready for Chapter 15’s far-reaching vision of the Supreme Person. Moving from the mechanics of material influence to the grandeur of the highest reality, this chapter seamlessly continues the dialogue: once we realize how the gunas bind us, the longing to know the ultimate truth naturally intensifies.

Verses 15.1 to 15.6

श्रीभगवानुवाच ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।  
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥15.1॥  

śrī-bhagavān uvāca ūrdhva-mūlam adhaḥ-śākham aśvatthaṃ prāhur avyayam  
chandāṃsi yasya parṇāni yas taṃ veda sa vedavit

श्रीभगवानुवाच (śrī-bhagavān uvāca) – The Blessed Lord said; ऊर्ध्वमूलम् (ūrdhva-mūlam) – having the root above; अधःशाखम् (adhaḥ-śākham) – branches below; अश्वत्थम् (aśvattham) – the pipal tree; प्राहुः (prāhuḥ) – is said; अव्ययम् (avyayam) – imperishable; छन्दांसि (chandāṃsi) – the Vedic hymns; यस्य (yasya) – whose; पर्णानि (parṇāni) – leaves; यः (yaḥ) – who; तं (taṃ) – that; वेद (veda) – knows; स (sa) – he; वेदवित् (vedavit) – knower of the Vedas;  

They speak of an imperishable pipal tree, having its root above and its branches below, whose leaves are the Vedic hymns. He who knows this tree is the knower of the Vedas.  

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः ।  
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥15.2॥  

adhaś córd(h)vaṃ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ  
adhaś ca mūlāny anusaṃtatāni karmānubandhīni manuṣya-loke 

अधश् (adhaḥ) – downward; च (ca) – and; ऊर्ध्वं (ūrdhvam) – upward; प्रसृताः (prasṛtāḥ) – extend; तस्य (tasya) – its; शाखाः (śākhāḥ) – branches; गुणप्रवृद्धाः (guṇa-pravṛddhāḥ) – nourished by the gunas; विषयप्रवालाः (viṣaya-pravālāḥ) – having sense objects as buds; अधश् (adhaḥ) – below; च (ca) – and; मूलानि (mūlāni) – the roots; अनुसन्ततानि (anusaṃtatāni) – extended; कर्मानुबन्धीनि (karma-anubandhīni) – bound by actions; मनुष्यलोके (manuṣya-loke) – in the world of humans;  

The branches of this tree extend both upward and downward, nourished by the three guṇas (modes of material nature), with sense objects as their tender buds. The roots extending downward binds living beings to the human world through karmic actions.

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा ।  
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥15.3॥  

na rūpam asyeha tathopalabhyate nānto na cādir na ca saṃpratiṣṭhā  
aśvattham enaṃ suvirūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā

न (na) – not; रूपम् (rūpam) – form; अस्य (asya) – of this; इह (iha) – here; तथा (tathā) – thus; उपलभ्यते (upalabhyate) – is perceived; न (na) – not; अन्तः (antaḥ) – end; न (na) – not; च (ca) – and; आदि (ādi) – beginning; न (na) – not; च (ca) – also; संप्रतिष्ठा (saṃpratiṣṭhā) – foundation; अश्वत्थम् (aśvattham) – the pipal tree; एनम् (enam) – this; सुविरूढमूलम् (suvirūḍha-mūlam) – well-rooted; असङ्गशस्त्रेण (asaṅga-śastreṇa) – by the weapon of detachment; दृढेन (dṛḍhena) – firm; छित्त्वा (chittvā) – having cut down;  

Its true form is not perceived here, neither its end nor its beginning nor its foundation. One must cut down this well-rooted pipal tree with the firm weapon of detachment.  

ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।  
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुरानी ॥15.4॥  

tataḥ padaṃ tat parimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ  
tam eva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purānī 

ततः (tataḥ) – then; पदम् (padam) – the abode; तत् (tat) – that; परिमार्गितव्यम् (parimārgitavyam) – should be sought; यस्मिन् (yasmin) – wherein; गताः (gatāḥ) – having gone; न (na) – not; निवर्तन्ति (nivartanti) – they return; भूयः (bhūyaḥ) – again; तम् (tam) – that; एव (eva) – indeed; च (ca) – and; आद्यं (ādyaṃ) – the primordial; पुरुषं (puruṣam) – Person (Supreme); प्रपद्ये (prapadye) – I surrender; यतः (yataḥ) – from whom; प्रवृत्तिः (pravṛttiḥ) – the cosmic process; प्रसृता (prasṛtā) – has emanated; पुरानी (purānī) – ancient;  

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 and having taken refuge in whom one never returns to the material world. 

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।  
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर् गच्छन्त्यमूढाः पदमव्ययं तत् ॥15.5॥  

nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛtta-kāmāḥ  
dvandvair vimuktāḥ sukha-duḥkha-saṃjñair gacchanty amūḍhāḥ padam avyayaṃ tat 

निर्मानमोहाः (nirmāna-mohāḥ) – free from pride and delusion; जितसङ्गदोषाः (jita-saṅga-doṣāḥ) – having overcome the flaw of attachment; अध्यात्मनित्याः (adhyātma-nityāḥ) – ever dwelling in the Self; विनिवृत्तकामाः (vinivṛtta-kāmāḥ) – who have turned away from desires; द्वन्द्वैः (dvandvaiḥ) – from dualities; विमुक्ताः (vimuktāḥ) – freed; सुखदुःखसंज्ञैः (sukha-duḥkha-saṃjñaiḥ) – named happiness and sorrow; गच्छन्ति (gacchanti) – go; अमूढाः (amūḍhāḥ) – the undeluded; पदम् (padam) – the abode; अव्ययम् (avyayam) – imperishable; तत् (tat) – that;  

Those who are free from pride and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are free from the dualities of pleasure and pain, such undeluded personalities attain My imperishable, eternal Abode.

न तद्भासयते सूर्यो न शशाङ्को न पावकः  
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥15.6॥  

na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ  
yad gatvā na nivartante tad dhāma paramaṃ mama

न (na) – not; तत् (tat) – that; भासयते (bhāsayate) – illumines; सूर्यः (sūryaḥ) – the sun; न (na) – not; शशाङ्कः (śaśāṅkaḥ) – the moon; न (na) – not; पावकः (pāvakaḥ) – fire; यत् (yat) – which; गत्वा (gatvā) – having gone; न (na) – not; निवर्तन्ते (nivartante) – they return; तत् (tat) – that; धाम (dhāma) – abode; परमम् (paramam) – supreme; मम (mama) – My;  

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

The key topics of the 15th chapter – Purushottama Yoga

Although the fifteenth chapter of the Bhagavad Gita is the shortest, with only twenty shlokas, it summarizes the entire essence of the Vedas in those twenty shlokas. This chapter covers four key topics:

1. What is the world, 
2. Who am I, 
3. What or who is God, and 
4. What the relationship between me, the world and God is.

The symbolism of the Ashwattha tree

In Bhagavad Gita 10.26, Shri Krishna declares:

अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।
गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः||26||

aśhvatthaḥ sarvavṛikṣhāṇāṁ devarṣhīṇāṁ cha nāradaḥ
gandharvāṇāṁ chitrarāthaḥ siddhānāṁ kapilo muniḥ

Among all trees, I am the sacred fig tree (Peepal); among celestial sages, I am Narada; among gandharvas, I am Chitraratha; and among the siddhas, I am the sage Kapila.

This verse offers an important clue to the special significance of the ashvattha (peepal) tree, which is expanded upon at the beginning of this chapter. In chapter fifteen, Shri Krishna compares the material world to an eternal ashvattha tree that appears upside down, with roots above and branches below.

Inner Meaning of the Inverted Ashvattha Tree

The upside-down nature of the ashvattha tree illustrates that the source of creation (the root) is the spiritual domain, while the branches and leaves (the tangible manifestations) extend into the material realm. This material realm is fleeting and subject to continual change, which is hinted at by the word ashvattha itself, which means “that which does not remain the same tomorrow.” 

Many Sanskrit scholars have explained that the Sanskrit term ashvattha can be broken down into the following parts:

1. a – meaning “not” or “without”
2. shva – meaning “tomorrow”
3. stha – derived from the verbal root sthā, meaning “to stand” or “to remain” or “permanent”

So, put together, it beautifully and effectively conveys that ever changing, temporary nature of the material world.

Although the world appears enduring, it is ever-changing, much like an ashvattha tree whose roots, when they touch the ground, sprout anew, giving the illusion of perpetual existence.

Lord Buddha’s enlightenment under this tree adds to its profound symbolism. The very name Bodhi tree, meaning “tree of enlightenment,” signifies its role as a gateway to higher wisdom and spiritual realization.

Nature of the Material World and Its Illusion

Lord Krishna then explains how the human form is similar to the aśhvatth tree. While in the human form the soul is accountable for its karmas, which is like the trunk of the tree, and its branches extend both upward and downward. If the soul has a good karmic account, it gets birth in the upward branches which denote the higher planets (bhu, bhuvas, svar, mahas, janas, tapas, and satya). If the soul has a bad karmic account, it gets born in the downwards branches, which represent the lower planets (atala, vitala, sutala, rasātala, talātala, mahātala, pātāla and naraka).

The Vedic teachings, which are likened to the leaves of this majestic tree, provide guidance on moral and spiritual living. They act as a compass, helping souls discern right from wrong and also prescribing rituals for material rewards.

Nevertheless, the tree remains an illusion. Much as a gardener prunes branches to ensure healthy growth, the spiritual practitioner must cut through the entangling roots of worldly attachments. This does not mean rejecting life altogether; rather, it involves recognizing the temporary nature of the material world and cultivating detachment. By perceiving the illusory nature of material existence, we can look beyond temporary pleasures and focus on lasting spiritual joy.

Cultivating Detachment and Pure Devotion

Importance of Detachment

Shri Krishna often reminds us that detachment is the stepping stone to genuine devotion. Practicing detachment does not imply indifference or lack of empathy. Instead, it encourages a balanced mindset free from the dual forces of attachment and aversion. When a person realizes that happiness and distress are mere waves in an ocean of karma, it becomes easier to navigate life’s ups and downs.

Role of Devotion

Love for the Supreme, expressed as bhakti, merges seamlessly with detachment. When the heart is filled with devotion, the ceaseless worries of the material world diminish, and the eternal reality of the self shines forth. In the words of chapter fifteen, seeing the ephemeral nature of the ashvattha tree and seeking the Supreme beyond it is the essence of enlightenment. This wisdom transforms the seeker’s goals and actions, providing clarity that leads toward liberation.

Comprehending the Essence of the Vedas

Although the tree is temporary in nature, it appears to be everlasting because of its outwardly visible roots which upon touching the ground, gives rise to new trees. Just like this, the material world seems to be eternal because of the countless jivas who continuously take birth, go through the various stages of janma mrityu jara vyadhi and perish. It is only by knowledge of the Supreme and unalloyed devotion to Him that this tree can be understood. Which is the same as understanding the illusory nature of this material world. This kind of rare wisdom is the essence of the Vedic scriptures and one who comprehends and realizes this in reality would have understood the essence of the Vedas.

The essence of the Vedas, as summarized in these twenty shlokas, is found in the direction of Shri Krishna asking us to recognize this material tree for what it is and strive to understand its divine root. 

Connection Between Individual Soul and the Supreme

Each jiva, or individual soul, is part and parcel of the divine reality, much like a leaf is linked to the branch and ultimately to the root. By understanding this organic relationship, the soul transitions from identifying with the external forms of nature to recognizing its eternal bond with the Supreme. This knowledge dissolves the illusions of birth, death, old age, and suffering, allowing one to experience genuine peace.

Although these philosophical ideals are lofty, practical application becomes easier when undertaken step by step. Through regular study of sacred texts, sincere chanting of divine names, mindfulness, meditation, and selfless service, one gradually awakens to the truth that spiritual reality is the real root of existence. The illusions of the material world can no longer hold power over a heart illuminated by knowledge.

Meditating on this chapter helps us achieve a fundamental shift in perspective. When we discern the fleeting nature of worldly allure and embrace sincere devotion supported by wise detachment, we draw closer to our true identity and to the eternal source of all being. This understanding is, indeed, the heart of the Vedas. May we all be inspired to study these teachings more fully and nurture the devotional flame that kindles ultimate liberation.

Revisiting The Three Modes of Material Nature

Just as a tree is nourished by water, our material existence is nourished by three gunas or modes: sattva (goodness), rajas (passion), and tamas (ignorance). These modes fuel the growth of the material realm in much the same way that water enables a tree to flourish.

When a person is primarily associated with sattva, he or she is inclined to virtuous qualities and often moves toward higher planes of existence. Rajas creates intense desires and drives one to constant activity and ambition. Tamas fosters ignorance, inaction, and negativity. All three modes hold the soul in a cycle of birth and rebirth unless one transcends them by spiritual wisdom and devotion.

Unending Desires and the Buds of the Tree

As per Shri Krishna’a explanation, the buds on the tree represent material desires and sense objects. Each time we indulge these desires, we reinforce the cycle of action and reaction, leading to ever-expanding offshoots of karma. This cycle is similar to this tree that continues growing new branches and roots in all directions.

Every attempt to satisfy a craving generates more cravings, much like a fire that grows stronger when fed. This is why it is said that worldly desires cannot be permanently satisfied by external means. They are unending because they stem from the mistaken notion that we are merely material beings, and so the soul remains bound to the tree of material existence.

Lord Krishna explains that those who remain entangled in the three modes cannot see the true nature of the aśvattha tree or the illusory material world. Under the influence of sattva, rajas, and tamas, the mind is unable to perceive higher spiritual truths. This is similar to trying to understand the vast ocean while surfing on top of the waves. All we can perceive is the unending waves while the deeper secrets and reality of the ocean remains concealed deep below the surface.

The key to true understanding lies in rising above the three gunas which are like waves in the ocean. Lord Krishna teaches that only through divine grace can the conditioned soul free itself from the web of desires and attachments. When one truly surrenders to the Supreme and practices pure devotion, the Lord bestows the power to transcend material nature.

Shloka 15.5 gives a concise formula for those who seek liberation:

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।  
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर् गच्छन्त्यमूढाः पदमव्ययं तत् ॥15.5॥  

nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛtta-kāmāḥ  
dvandvair vimuktāḥ sukha-duḥkha-saṃjñair gacchanty amūḍhāḥ padam avyayaṃ tat 

Those who are free from pride and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are free from the dualities of pleasure and pain, such undeluded personalities attain My imperishable, eternal Abode.

To receive divine grace, Lord Krishna advises us to cultivate unalloyed devotion. This involves:

1. Relinquishing ego-driven pride by understanding that our abilities and possessions originate from the Supreme.
2. Overcoming delusions by regularly reading scriptures and associating with spiritually minded individuals.
3. Freeing ourselves from attachments by seeing everything in the light of service to the Lord rather than personal gratification.
4. Constantly abiding in the Self by remembering our eternal spiritual identity, which is distinct from the ever-changing body and mind.
5. Transcending desires by recognizing that sense indulgence provides only temporary pleasure, whereas divine love offers permanent fulfillment.
6. Remaining unaffected by life’s dualities of happiness and distress through an unwavering focus on spiritual realization.

Through daily prayer, meditation, chanting of the holy names, and other practices aimed at developing devotion, the heart becomes purified. This purity attracts the Lord’s grace, which enables the soul to see beyond the illusory branches of the aśvattha tree and ultimately gain liberation.

The essence of the teaching is that real liberation comes when we shift our focus from the endlessly branching tree of desires to the nourishing root of spiritual truth. By cultivating humility, wisdom, and unwavering devotion, we rise above illusion and taste the eternal fruits of divine love. This profound message gives us a profound way to live with awareness, moving ever closer to our eternal home.

As you can see, Shri Krishna has again reiterated the importance of attaining the state of samatvam and becoming a sthitaprajna.

Krishna has also explained the importance of detachment or vairagya. The easy way to get a sense of detachment is by developing the knowledge about defects in anything.

For example, let us say we have an attachment to a particular food item prepared by your favorite restaurant. One day you get a chance to look inside the kitchen and see how dirty it is and you also catch a glimpse of the cook wearing dirty clothes and looking very unhygienic. This helps you immediately develop a distaste for that food item and develop vairagya. However, this kind of vairagya is temporary because we tend to detach from something and get attached to something else. We now start developing attachment to a different food item prepared by a different restaurant.

The longer term and permanent vairagya is achievable when we are able to understand the true nature of the self and the Supreme God. Then, we get detached from everything in this material world and attached to the Supreme God.

Lord Shree Krishna then briefly describes his divine abode, which he says is self-luminous. No sun, moon or fire is required to light it up. As the material realm is created by Maya (material energy), it is full of defects and dualities. Whereas, the divine realm is sat-chit-ānand (full of bliss, knowledge, and light). This is like a marketing / sales pitch to get us all interested in following His teachings and cultivating a strong conviction to successfully reach this matchless abode of His.

Hare Krishna!

kṛṣṇadaasa
(Servant of Krishna)