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First, Krishna establishes Himself as the external maintainer. That splendor of the sun (yad āditya-gataṁ tejo), which lights up the whole world (jagad bhāsayate ’khilam), as well as that splendor in the moon (yac candramasi) and the fire (yac cāgnau), we should know (viddhi) that (tat) to be Krishna’s (māmakam) splendor (tejo). (BG 15.12) And (ca), entering into each planet (gām āviśya), Krishna (aham) sustains (dhārayāmy) all the living beings (bhūtāni) with His strength (ojasā). And (ca), becoming (bhūtvā) the moon (somo), Krishna nourishes (puṣṇāmi) all (sarvāḥ) the herbs and the plants (auṣadhīḥ) forming their life-giving juice (rasātmakaḥ). (BG 15.13)

Now, Krishna reveals Himself as the internal maintainer. Becoming the fire of digestion (vaiśvānaro bhūtvā) situating Himself (āśritaḥ) in the bodies (deham) of the living entities (prāṇināṁ), Krishna (ahaṁ) digests (pacāmy) the four kinds of foodstuff (annaṁ catur-vidham) while keeping the balance (samāyuktaḥ) of the outgoing and incoming air of life (prāṇāpāna). (BG 15.14) Krishna’s maintenance goes even beyond the body. Krishna (ahaṁ) is furthermore (ca) situated (sanniviṣṭo) in everyone’s (sarvasya) heart (hṛdi), and from Krishna (mattaḥ) comes memory (smṛtir), knowledge (jñānam), and forgetfulness (apohanaṁ ca). Krishna is not only the source but also the object of knowledge. By all the Vedas (vedaiś ca sarvair), Krishna alone (aham eva) is to be known (vedyo). Krishna (aham) created Vedānta (vedānta-kṛd), and (ca) He alone (eva) is the knower of the Vedas (veda-vid). (BG 15.15)

Krishna is not only the maintainer of everything and everyone but His position as a maintainer is very unique. He is not to be equated with any one, either with the fallible or the infallible class. Hence, He alone is to be referred to as the Supreme Personality of Godhead. These (imau) are the two (dvāv) classes of beings (puruṣau) in existence (loke) – the fallible (kṣaraś) and the infallible (cākṣara eva ca). All living beings (sarvāṇi bhūtāni) are fallible (kṣaraḥ). However, the one in the liberated state (kūṭa-stho) is said to be (ucyate) infallible (akṣara). (BG 15.16) But (tu), the Supreme transcendental person (uttamaḥ puruṣas) is different (anyaḥ) – referred to (udāhṛtaḥ) as (iti) the Supreme Soul (paramātmā). He the inexhaustible (avyaya) Lord (īśvaraḥ), who (yo), entering the three worlds (loka-trayam āviśya) maintains them (bibharty). (BG 15.17)

Because (yasmāt) Krishna (aham) is Supreme (uttamaḥ), beyond (atīto) the fallible (kṣaram) and (ca) even (api) the infallible (akṣarād), He (asmi) is, therefore (ato) celebrated (prathitaḥ) in the world (loke) and (ca) in the Vedas (vede) as the Supreme Person (puruṣottamaḥ). (BG 15.18)

Whoever (yo) knows (jānāti) Krishna (mām) thus (evam) as the Supreme Person (puruṣottamam), without any doubt (asammūḍho), knows everything (sa sarva-vid) and whole-heartedly (sarva-bhāvena) engages in devotional service (bhajati) of Krishna (māṁ). (BG 15.19) Thus (iti), this is (idam) the most confidential (guhya-tamaṁ) scriptural injunction (śāstram), as spoken by Krishna (uktaṁ mayā). Understanding this (etad buddhvā), one becomes (syāt) intelligent (buddhimān), and accomplished (kṛta-kṛtyaś). (BG 15.20)

Neither (na) the sun (sūryo) nor the moon (na śaśāṅko) nor the fire (na pāvakaḥ) lights up (bhāsayate) that place (tad). Those who reach there (yad gatvā) never return (na nivartante) back [to this material world]. That place (tad) is Krishna’s own (mama) supreme (paramaṁ) abode (dhāma). (BG 15.6) That is also our eternal home because we are in fact a part and parcel of Krishna as confirmed next.

Every living being (jīva-bhūtaḥ) in this world (jīva-loke) is eternally (sanātanaḥ) a part and parcel (āṁśo) of Krishna alone (mamaiva). Being situated within the material nature (prakṛti-sthāni), the living being is struggling (karṣati) with the mind (manaḥ) as the leader among the six senses (ṣaṣṭhānīndriyāṇi). (BG 15.7) How does this struggle in the material world look like?

Acquiring these senses (gṛhītvaitāni), as (yad) the living being wanders (saṁyāti) acting as the master of the body (īśvaraḥ) accepts (avāpnoti) the body (śarīraṁ), and (ca) as (yac) it also (api) gives up (utkrāmati) the body, it appears just like (iva) the air (vāyur) carrying aromas (gandhān) from its source (āśayāt). (BG 15.8) Taking possession over (adhiṣṭhāya) the sense of hearing (śrotraṁ), the sense of sight (cakṣuḥ), and the sense of touch (sparśanaṁ ca), the sense of taste (rasanaṁ), and the sense of smell (ghrāṇam) as well (eva ca), along with the mind (manaś ca), the living being (ayaṁ) immerses into (upasevate) the sense objects (viṣayān). (BG 15.9)

The bewildered (vimūḍhā) does not perceive (nānupaśyanti) the living being quitting [the body] (utkrāmantaṁ), or even (api) being situated [in the body] (sthitaṁ vā), or while enjoying (bhuñjānaṁ vā) under the spell of the modes of material nature (guṇānvitam). Those seeing through the eyes of knowledge (jñāna-cakṣuṣaḥ) perceive (paśyanti) all these. (BG 15.10) The endeavoring yogis (yatanto yoginaś) being situated on the platform of the self (ātmany avasthitam) also (ca) perceive (paśyanti) this (enaṁ). But the uncontrolled [not acting on the platform of the soul] (akṛtātmāno) and the unmindful [not aware] (acetasaḥ) cannot perceive these facts however hard they may try (yatanto ’py). (BG 15.11)

Thus, we belong to the spiritual world but we are currently suffering owing to our perpetual ignorance of this point and our ongoing affinity for the matter.

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)