Bhagavad Gita Chapter 15, Verse 8

English Translation

When the master leaves it and even when he assumes a body, he departs taking these, as wind (carries away) odours from their receptacles.

Detailed Commentary

Just as air carries fragrance from perfume vials, but that fragrance does not permanently reside in the air because the relationship between air and fragrance is not eternal. Similarly, due to its identification with the senses, mind, intellect, *svabhava* (innate disposition), etc., the *Jivatma* (individual soul) carries them along to another *yoni* (birth/species). Just as air is essentially unattached to fragrance, so too is the *Jivatma* essentially unattached to the mind, senses, body, etc. However, due to its identification with 'I' and 'mine' in relation to the mind, senses, body, etc., it becomes attracted to them. Just as air, though a product of *Akasha* (space), moves carrying the fragrance, an aspect of earth, so too the *Jivatma*, though an eternal part of *Paramatma* (the Supreme Self), wanders through different *yonis*, carrying along bodies that are products of *Prakriti* (primordial nature). Air lacks the discernment (*viveka*) to not carry fragrance, whereas the *Jivatma* has been granted this discernment and capability (*samarthya*) to sever its connection with the body whenever it desires. The Lord has given humanity this freedom: one can choose to form a connection with anything, or choose to break a connection. To rectify one's mistake, one merely needs to change one's conviction: that the *Jivatma* has no connection with these gross, subtle, and causal bodies, which are parts of *Prakriti*. Then, liberation from the bondage of birth and death is effortless. Here, the Lord has given three terms as illustrations: (1) air, (2) fragrance, and (3) *ashaya*. *Ashaya* means a place or receptacle, for instance, *Jalashaya* means a receptacle for water. Here, *ashaya* refers to the gross body. Just as air carries fragrance from the perfume vials (the receptacle of fragrance), leaving the vial behind, so too the *Jivatma*, which is like air, carries the subtle and causal bodies (which are like fragrance) along, while the gross body (the receptacle of fragrance) is left behind. "*Shariram yad avapnoti... grihitvaitani samyati*" – here, the word '*Ishvaraḥ*' denotes the *Jivatma*. This *Jivatma* commits three specific mistakes: (1) it considers itself the master of inert substances like the mind, intellect, body, etc., but in reality, it becomes their slave. (2) By considering itself the master of inert substances, it forgets its true Master, the *Paramatma*. (3) Despite being independent (*svadhin*) in renouncing the assumed connection with inert substances, it does not renounce them. *Paramatma* has given the *Jivatma* the freedom (*svadhinata*) to make proper use of the body and other resources. These things are given for one's liberation (*uddhar*) through their proper use, not for becoming their master. But the *Jiva* (individual soul) makes a grave mistake: it does not make proper use of those resources; instead, it considers itself their owner, but in reality, it becomes their slave. The *Jivatma* can only renounce its assumed connection with inert substances when it realizes that by becoming their master, it has become utterly dependent (*paradhin*) and has fallen. Whichever things it becomes the master of, their servitude inevitably comes upon it. It merely has an illusion that "I am their master." By becoming the master of inert substances, it experiences a lack of those substances and considers itself helpless (*anath*). One who is fond of ownership or authority cannot attain *Paramatma*, because it is a rule that one who becomes the master of any person, object, position, etc., forgets one's true Master. For example, when a child considers only its mother as its own and desires only her, at that time it cannot live without its mother. But when that same child grows up, becomes a householder, and begins to consider himself the master of his wife, children, etc., then residing near his mother no longer pleases him. This is the consequence of becoming a master. Similarly, the *Jivatma* also, by becoming the master (*Ishvara*) of inert substances like the body, forgets its true Master, *Paramatma*. As long as this mistake or aversion persists, the *Jivatma* will continue to experience suffering. The word '*api*' (also) accompanying the term '*Ishvaraḥ*' holds a special meaning: that this *Jivatma*, having become an *Ishvara*, is not powerless, inert, and dependent like air. This *Jivatma* possesses such capability (*samarthya*) and discernment (*viveka*) that it can renounce the assumed connection whenever it wishes and can experience its eternal connection with *Paramatma*. However, due to its craving for happiness born of temporary union (*samyoga-janya sukha*), it does not renounce its assumed connection with the world and does not even wish to renounce it. When identification (*tadatmyam*) with inertness (body, etc.) ceases, the *Jivatma* cannot carry the bodies along (like fragrance). The *Jiva* possesses two powers: (1) *Pranashakti* (life-force), which governs the ingress and egress of breaths, and (2) *Ichhashakti* (will-power or desire-power), by which it desires to obtain enjoyments. *Pranashakti* constantly diminishes (through breathing). The cessation of *Pranashakti* is called death. Association with inertness maintains the desire to do and to obtain something. If, while *Pranashakti* is still present, *Ichhashakti* (i.e., the desire to do and to obtain something) is extinguished, then a human being becomes *Jivanmukta* (liberated while living). If *Pranashakti* is destroyed but desires persist, then another birth is inevitable. Upon receiving a new body, the *Ichhashakti* remains the same (from the previous birth), but new *Pranashakti* is obtained. *Pranashakti* should be expended in eradicating desires. By remaining engaged in the welfare of all beings with a selfless attitude, desires are easily extinguished. Here, the word '*grihitva*' (taking, carrying) implies attachment (*raga*), possessiveness (*mamata*), and fondness (*priyata*) for those things that are not one's own. The mind and senses, with which the *Jivatma* identifies as its own and carries along, never declare, "We are yours, and you are ours." The *Jivatma* cannot even govern them as it wishes, cannot keep them as it desires, nor can it change them, yet it maintains an identification with them, which is a mistake. In reality, this relationship of possessiveness (filled with *raga* and *mamata*) is what creates bondage. Whether an object is obtained by us or not, whether it is good or bad, whether it serves our purpose or not, whether it is far or near, if we consider that object as ours, our connection with it persists. Without relinquishing it from our side, the connection of *mamata* with the body, etc., does not cease even after death. That is why placing the bones of a deceased body in the Ganga river is believed to provide onward spiritual progress (*gati*) for that *Jiva*. We are entirely independent and capable (*sabal*) of renouncing this assumed connection. If, while still in the body, we remove our identification with it, we become liberated even while living. To consider as one's own that which is not one's own, and not to consider as one's own that which is one's own — this is a grave mistake, due to which there is no progress on the path of ultimate truth (*paramarthika marga*). In this verse, the word '*etani*' refers to *manah-shashthani-indriyani* (the five sense organs and the mind) mentioned in the seventh verse. Here, the word '*etani*' should also be understood as denoting the subtle body, which is a collection of seventeen elements, and the causal body (*karana sharira*), which is *svabhava* (innate disposition). Embracing all these, the *Jivatma* goes to another body. Just as a person casts off old clothes and puts on new ones, so too the *Jivatma* abandons old bodies and obtains new ones (Bhagavad Gita 2.22). In reality, the pure consciousness (*Shuddha Chetana*), the *Atma*, cannot obtain a body or abandon it to go to another, because the *Atma* is unmoving (*achala*) and equally pervasive everywhere (Gita 2.17, 2.24). The acceptance and abandonment of bodies are only possible by a localized (*parichchhinna*) entity, whereas the *Atma* can never be localized in any space, time, or other aspect. However, when this *Atma* identifies (*tadatmyam*) with the body, which is a product of *Prakriti* – that is, when it becomes situated in *Prakriti* (by perceiving itself within the gross, subtle, and causal bodies, and perceiving these three bodies within itself, thereby identifying with them) – it begins to accept and abandon the bodies born of *Prakriti*. The implication is that due to considering the body as 'I' and 'mine', the *Atma* perceives the coming and going of the subtle body as its own coming and going. When the identification with the body, which is a product of *Prakriti*, is erased—that is, when the *Atma*'s assumed connection with the gross, subtle, and causal bodies no longer exists—then these bodies merge into their causal collective elements. The implication is that the fundamental cause of rebirth is the *Jiva*'s assumed identification (*tadatmyam*) with the body. Connection: Now the Lord elucidates the term *manah-shashthani-indriyani* that appeared in the seventh verse.