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It is said (prāhur) that there is an imperishable banyan tree (aśvatthaṁ avyayam) with its roots up (ūrdhva-mūlam) and its branches down (adhaḥ-śākham) whose (yasya) leaves (parṇāni) are the Vedic hymns (chandāṁsi). One who knows this tree (yas taṁ veda) is the knower of the Vedas (sa veda-vit). (BG 15.1) Its branches (tasya śākhā) extend (prasṛtās) down and up (adhaś cordhvaṁ), grown by the three modes of material nature (guṇa-pravṛddhā) with its twigs being the sense objects (viṣaya-pravālāḥ). Its roots (mūlāni), also (ca) extending (anusantatāni) down (adhaś), are bound to the fruitive actions (karmānubandhīni) in human society (manuṣya-loke). (BG 15.2)

In this world (iha), neither (na) the form of this tree (rūpam asya) as such (tathā) is perceived (upalabhyate), nor its end (nānto), nor its beginning (na cādir), nor its foundation (na ca sampratiṣṭhā). Cutting down (chittvā) this (enaṁ) very strongly rooted (su-virūḍha-mūlam) banyan tree (aśvattham) with a firm (dṛḍhena) weapon of detachment (asaṅga-śastreṇa), thereafter (tataḥ), one must seek (parimārgitavyaṁ) that place (padaṁ tat) from where, having gone (yasmin gatā), one never returns (na nivartanti bhūyaḥ). And (ca), one must submit (prapadye) to that Primeval (adyaṁ) Person alone (tam eva puruṣaṁ) from whom every initiative (pravṛttiḥ) has extended (yataḥ prasṛtā) since time immemorial (purāṇī). (BG 15.3-4)

Krishna next elaborates on the qualifications necessary to escape the illusory banyan tree and go to the eternal spiritual abode. Free from false prestige (nirmāna) and illusion (mohā), having conquered the fault of association [with matter] (jita-saṅga-doṣā), eternally fixed on the Higher Self (adhyātma-nityā), disassociated (vinivṛtta) from lusty desires (kāmāḥ), liberated (vimuktāḥ) from the dualities (dvandvair) like happiness and distress (sukha-duḥkha-saṁjñair), the unbewildered (amūḍhāḥ) go (gacchanty) to that (tat) eternal (avyayaṁ) place (padam). (BG 15.5)

Krishna is the goal (gatir), the sustainer (bhartā), the master (prabhuḥ), the witness (sākṣī), the abode (nivāsaḥ), the refuge (śaraṇaṁ) and the most dear friend (suhṛt). Krishna is the creation (prabhavaḥ) and the annihilation (pralayaḥ), the basis of everything (sthānaṁ), the resting place (nidhānaṁ) and the imperishable seed (bījam avyayam). (BG 9.18) It is Krishna (aham) who provides warmth (tapāmy), and who withholds (nigṛhṇāmy) and releases (utsṛjāmi) the rain (varṣaṁ). He is immortality (amṛtaṁ), death (mṛtyuś), spirit (sat) and matter (asat). (BG 9.19)

This (idaṁ) entire (sarvaṁ) universe (jagad) is pervaded (tatam) by Krishna (mayā) in His unmanifested form (avyakta-mūrtinā). All beings (sarva-bhūtāni) are resting (sthāni) in Krishna (mat), but He (ahaṁ) is not (na) situated (avasthitaḥ) in them (teṣu). (BG 9.4) Then, Krishna goes on to apparently contradict His own statement – everything that is created does not (na) rest in Him (mat-sthāni). Krishna reveals His mystic opulence (yogam aiśvaram) – although He is the maintainer of all living entities (bhūta-bhṛn), He is not (na) a part of this cosmic manifestation (bhūta-stho), for He Himself (mamātmā) is the very source of everything (bhūta-bhāvanaḥ). (BG 9.5)

In order to help us understand this inconceivable truth, Krishna gives the analogy of a sky being the resting place for the wind. As the mighty (mahān) wind (vāyuḥ) going everywhere always (nityaṁ) rests in the sky (ākāśa-sthito) without the sky getting attached to the wind, likewise (tathā), all beings (sarvāṇi bhūtāni) rest in Krishna or depend on Krishna for their actions, but Krishna Himself remains aloof and detached from their individually enacted actions. (BG 9.6)

How is this a mystery anymore? Isn’t the mystery of Krishna’s mystic opulence resolved by this example? No. Both the sky and the wind are unconscious matter and therefore it is understandable that the sky is non-attached to the wind. So, this example merely serves as a starting point of our understanding. The following two points will remain a mystery forever: (i) The living entities are simultaneously fully dependent on Krishna (for their empowerment) and independent of Him (on account of their volition power). (ii) Krishna is simultaneously the cause of all causes of actions within the material world through His energies, but He Himself is completely aloof and unaffected by those actions.

Krishna is not only empowering His energy to maintain us but also creating and annihilating using His potencies. At the end of the millennium (kalpa-kṣaye), all material manifestations (sarva-bhūtāni) enter into Krishna’s nature (prakṛtiṁ yānti māmikām), and at the beginning of another millennium (kalpādau), by His potency, He (aham) creates (visṛjāmy) them again. (BG 9.7) The whole cosmic order (bhūta-grāmam imaṁ kṛtsnam) is under Krishna. Under His will (avaṣṭabhya), it is helplessly (avaśaṁ) manifested again and again (visṛjāmi punaḥ punaḥ). (BG 9.8)

As simple as it may sound, this simple process of hearing involves two implicit factors for success: (i) We have to hear from the right source (i.e., from Krishna directly in the form of the Bhagavad Gita, or from those who have heard the message in the disciplic succession originating from Krishna) – this principle was already discussed before at the beginning of chapter 4. (ii) We need internal humility to hear from a bona fide representative of Krishna because hearing involves putting the communicator on a higher platform, and being favorably disposed to change our old ways based on the received message.

Tips for a high-quality hearing

[Source: Bṛhad-āraṇyaka Upaniṣad]

The instructions are received by the ear and then digested by progressively going through the following stages:

1. śravaṇaṁ (hearing from the right source): We receive instructions from a bona fide source, a member of an authorized disciplic succession.
2. mananaṁ (reflection on the message to understand): We reflect on the instructions attempting to understand them fully.
3. nididhyāsanaṁ (contemplation to apply): The understanding is further accompanied by contemplation to apply the instructions in specific circumstances of life.
4. vandanaṁ (prayerful mood to receive realization): While we apply the instructions, we maintain a prayerful mood to receive realizations within our hearts. Realizations are gifts from Krishna that consummate the hearing process.

Not everything that counts can be counted, and not everything that can be counted counts.