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In his grand daydream, Pippin also imagined getting married and having a bunch of kids. “I’ll be the head of the house and boss everyone around,” he chuckled. He even pictured himself playfully kicking disobedient kids if they misbehaved.

But, oh my goodness! As he continued his imaginative kicks, he accidentally kicked the air so hard that he sent all the pots flying, and crash! They broke into a hundred pieces. Pippin’s dreams were instantly shattered.

Surprised and dismayed, Pippin looked at the broken pots and realized his big dreams had just turned into a big mess. “Well, that didn’t go as planned,” he mumbled to himself, scratching his head.

The village animals, who had been watching the whole scene, couldn’t help but giggle. A wise old owl hooted, “Maybe next time, don’t mix dreams of pots with dreams of kicking mischievous kids!”

Pippin laughed along with the animals, realizing the truth in the owl’s words. The moral of the story dawned on him: Dreams are wonderful, but it’s important to keep our feet on the ground and pay attention to what’s happening around us. So, dream big, but also be mindful of the pots in your life and take careful steps to turn those dreams into reality.

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)

Not knowing (ajānanto) Krishna’s transcendental position (paraṁ bhāvam) as the Supreme Lord of all (mama bhūta-maheśvaram), ignorant fools (mūḍhā) deride (avajānanti) Krishna (māṁ) when He appears in His human form (mānuṣīṁ tanum āśritam). (BG 9.11) Those who are thus bewildered (mohinīṁ śritāḥ) are attracted by demonic (rākṣasīm) and atheistic (āsurīṁ) views. In that deluded condition (vicetasaḥ), they are baffled (mogha) in their hopes (āśā), their fruitive activities (karmāṇo), and their knowledge (jñānā). (BG 9.12)

This indirect and mysterious reciprocation of Krishna with those with atheistic mindset through His material energy perpetuates atheistic conditions in this world. Furthermore, bafflement in hopes leads to depression, and bafflement in fruitive activities leads to frustration, but owing to bafflement in knowledge, one feels elusively comfortable amidst all miseries despite experiencing periodic depression and frustration.

Owing to His unborn and imperishable nature, Krishna knows the past (samatītāni), the present (vartamānāni) and the future (bhaviṣyāṇi), but we cannot know Krishna (māṁ tu veda na kaścana) by our own endeavors. (BG 7.26) We cannot know Krishna because all of us (sarva-bhūtāni) are born into delusion (sammohaṁ) characterized by dualities (dvandva-mohena), which are ultimately caused by (samutthena) our own desire (icchā) and hate (dveṣa). That is why Krishna emphasized the rarity of knowing Krishna twice in this chapter – once in general (BG 7.3) and the second time in the context of a knowledgeable (jñānavān) person (BG 7.19).

Krishna already gave the magic formula for escaping illusion – surrender unto Him alone (BG 7.14). But, how does one come to the stage of surrendering to Krishna alone and escape (nirmuktā) these dualities of delusion (dvandva-moha)? It is only possible for those pure souls (puṇya-karmaṇām) whose sinful actions (pāpaṁ) have been completely eradicated (anta-gataṁ) because of which they are engaged in devotional service (bhajante) of Krishna (māṁ) with determination (dṛḍha-vratāḥ). (BG 7.28)

There is a class of endeavoring transcendentalists (yatanti ) who take shelter of Krishna (mām āśritya) for the sake of getting liberated from the old age and death (jarā-maraṇa-mokṣāya). Owing to taking shelter of Krishna, they understand the entirety (kṛtsnam) of Brahman (spiritual existential reality), the Higher Self (adhyātmaṁ) and all actions (karma cākhilam). (BG 7.29)

With consciousness engaged with Krishna (yukta-cetasaḥ), those who know Krishna as the higher principle or the governing factor of material manifestation (adhibhūtā), divinity (adhidaivaṁ), and sacrifices (adhiyajñaṁ), know Krishna as the essence of everything even at the time of death. (BG 7.30) These statements are going to prompt Arjuna to ask a question at the beginning of the next chapter.

We can see here how understanding the Absolute Truth entails knowing Krishna and His energies, and knowing Krishna as the governing factor of all His energies.

Is everyone going to be ready to surrender to Krishna now? Unfortunately, no. Four categories of miscreant individuals (duṣkṛtino or whose intelligence and efforts are misdirected) will never do that: (1) mūḍhāḥ, or, those who are grossly foolish, spiritually lazy, and therefore oblivious of the real goal of life. (2) narādhamāḥ, or, those who are considered the lowest of mankind because they don’t value the opportunities awarded for spiritual elevation, (3) māyayāpahṛta-jñānā, or, whose knowledge is robbed by illusion because of obstinate independent-mindedness, (4) āsuraṁ bhāvam āśritāḥ, or those who have taken shelter of atheistic nature, and therefore endeavoring very hard to get God out of the picture in every step of their life. (BG 7.15)

On the other hand, four kinds of pious individuals (su-kṛtino) do surrender to Krishna and engage in His devotional service (bhajante). They are (1) ārto, or, a distressed person, (2) jijñāsur, or, one who is inquisitive, (3) arthārthī, or, one who is after wealth, and (4) jñānī, or, one who is in the pursuit of knowledge of the Absolute Truth by philosophical or mental speculation. (BG 7.16)

Out of these, one who is in the pursuit of knowledge (jñānī) and at the same time exclusively (eka) devoted to Krishna (bhaktir) stands out (viśiṣyate). Krishna is very dear to such a person (’tyartham ahaṁ) and he/she is also dear to Krishna (sa ca mama priyaḥ). (BG 7.17) Although Krishna considers all the surrendered souls as magnanimous, He considers a devotionally surrendered knowledgeable soul (jñānī) just like His own Self. Krishna reassures that because of being situated on the platform of devotional service (āsthitaḥ sa hi yuktātmā), such a soul is sure to attain Krishna, the highest and most perfect goal (mām evānuttamāṁ gatim). (BG 7.18)

Is every one who is in the pursuit of knowledge (or, jñānī) going to come to the stage of exclusive devotion to Krishna? And, how long is it going to take? Krishna’s verdict is that it is very rare (su-durlabhaḥ) for even one who is in full knowledge (jñānavān) to come to the stage of devotion, what to speak of a jñānī who is pursuing knowledge by the process of mental speculation. In fact, it takes many many births (bahūnāṁ janmanām ante) for a jñānavān to come to the conclusion that Krishna is the summum bonum of everything (vāsudevaḥ sarvam iti), and therefore he/she should engage in Krishna’s exclusive devotional service (prapadyate). (BG 7.19) Note that here, Krishna uses the same word, prapadyate that He used in giving us the magic formula for escaping illusion in BG 7.14. In other words, it is going to take an inordinate amount of time for a jñānī to escape illusion.

The bottom line is that we should not be a mental speculator (BG 7.19) but an ardent listener (BG 7.1) and we should hear in an authorized disciplic succession.

Is it at all possible for one who is completely submerged within the modes to ever go beyond their influence? Lord Krishna reveals a magic formula here. Indeed, the divine (daivī) illusory material energy (māyā) of Krishna consisting of the three modes (guṇa-mayī) is practically insurmountable (duratyayā) for those who are situated within the modes. However, it is possible to go beyond (taranti) this illusion (māyām) simply by surrendering (prapadyante) our life to Krishna (mām) alone (eva). (BG 7.14) The word, eva, clearly suggests taking exclusive shelter of Krishna.