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Bhagavad Gita Chapter 15 Verse 8

भगवद् गीता अध्याय 15 श्लोक 8

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्।।15.8।।

English Translation - Swami Gambirananda

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

English Translation - Swami Sivananda

15.8 When the Lord (as the individual soul) obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).

English Translation - Dr. S. Sankaranarayan

15.8. Whatsoever body he attains to and also from whatsoever He goes up, the Lord proceeds taking them with Him just as the wind takes odours from their receptacle.

English Commentary - Swami Sivananda

15.8 शरीरम् a body? यत् when? अवाप्नोति obtains? यत् when? च and? अपि also? उत्क्रामति leaves? ईश्वरः the Lord? गृहीत्वा taking? एतानि these? संयाति goes? वायुः the wind? गन्धान् the scents? इव as? आशयात् from (their) seats (the flowers).Commentary Here is a description of how the subtle body leaves the gross body.When the Jiva? the Lord of the aggregate of the body and the rest takes up this body he brings in with him the mind and the senses when he leavs the body at its dissolution he takes with him the senses and the mind? just as the wind carries with it the fragrance from the flowers. Wherever he goes and whatever form he assumes he again operates through these senses and the mind.Lord Jiva? the Lord of the aggregate of the body and the rest.The Self appears to be an agent or an enjoyer only when he possesses or assumes a body.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

15.8 Yat, when; isvarah, the master of the aggregate of the body etc., the individual soul; utkramati, leaves the body, then he draws. Thus, the second arter of the verse is treated first for the sake of consistency. [When the soul leaves the body, then it draws the organs (see previous verses) from that body. In this way, the second arter of the present verse is treated first, because going to another body follows the leaving of the earlier one.-M.S.] Ca api, and even; yat, when; it avapnoti, assumes a body other than the earlier one; then, grahitva, taking; etani, these, the organs with the mind as their sixth; samyati, he leaves, goes away totally [Samyak, totally-without returning in any way to the earlier body.-M.S.] Like what? In reply the Lord says: iva, as; vayuh, the wind (carries away); gandhan, odours; asayat, from their receptacles-flowers etc. Which, again, are those (organs)?

English Translation of Commentary - Dr. S. Sankaranarayan

15.8 Sariram etc. Attains to : seizes. Goes up : abandones along with them. Just as the wind, going everywhere reaches an abode of rest made of earth and carrying away thence an odour enters just with that into another place, in the same way does the individual Soul together with the octad of cities. So far the association of the individual Soul with them ( the sense organs etc.) at both the stages of creation and of withdrawal has been described. Now it is being decided that It acts only in association with them even at the stage of existence which consists of acts like standing, sitting, contemplating etc. and which is a stage of receiving objects-

English Translation of Ramanuja's Sanskrit Commentary

15.8 Whatever body It acires, and from whatever body It departs, the lord of the senses, i.e., the self, goes on Its way taking with It the senses with the subtle elements, just like the wind carrying scents from place to place. Just as the wind takes away scents with subtle parts from flower-garlands, sandal, musk and the rest from their places and moves elsewhere - so does the self. What are these senses? Sri Krsna explains:

Commentary - Chakravarthi Ji

In dragging around the senses, what does the jiva do? When the jiva, the master of his senses (isvarah), accepts a body and leaves the body, he goes away, taking these senses along with the subtle body. This is like the wind taking the fragrances with its subtle elements from the re ceptacles of fragrance (asayat), such as garlands or sandalwood, and going elsewhere.

Rudra Vaishnava Sampradaya - Commentary

Now the science of transmigration of the atma or immortal soul from jiva to jiva or embodied being is explained. When the postive and negative karma or reactions to actions that one has performed has been calculated and tabulated along with the types of food one has eaten throughout their life a jiva obtains birth in an appropriate womb and acquires a new body taking along with it in a subtle body the mind and the senses from the previous body. This can be understood by the analogy Lord Krishna gives of a breeze transporting to another location the fragrances of the flowers it has come into contact with. So the subtle body of the jiva containing the mind and the senses transports itself from body to body.

Brahma Vaishnava Sampradaya - Commentary

When a jiva or embodied being due to the mercy of the Vaisnava spiritual master, attains the auspiciousness of bhakti or exclusive loving devotion unto the Supreme Lord Krishna at that time the Supreme Lord Himself as paramatma the Supreme Soul inconceivably resides simultaneously within the etheric heart of every jiva or embodied being commences to direct the actions of that blessed disciple of His servitor, the Vaisnava spiritual master, who guides and instructs through his words and actions. Although the Supreme Lord is continuously entering and departing each and every womb along with every jiva and atma, he does not desire any recompense for this. In the Moksa Dharma known also as the Mahabharata it is stated: Even though the jiva witnesses the temporal emotions, merits and demerits and knows what is ultimately beneficial it is powerless to oppose them. Even though moving hither and thither to the four corners of the planet, enjoying here and suffering there, all actions are actually energised by the Supreme Lord. Even when conquering and winning if one considers themselves a great personality, factually they are only performing as ordained by the Supreme Lord. Even as a vehicle controlled by someone moves a passenger from one location to another. In the same manner the jiva transmigrates from one body to another controlled by the potency of the Supreme Lord.

Shri Vaishnava Sampradaya - Commentary

Whatever body a jiva or embodied being is subjected to reside in and whatever body they depart from; the atma or immortal soul is automatically accompanied by the five senses and the mind. Lord Krishna explains this process as similar to a breeze which picks up the scents of flowers carrying them through through the air from one location to another.

Kumara Vaishnava Sampradaya - Commentary

Whatever body a jiva or embodied being is subjected to reside in and whatever body they depart from; the atma or immortal soul is automatically accompanied by the five senses and the mind. Lord Krishna explains this process as similar to a breeze which picks up the scents of flowers carrying them through through the air from one location to another.

Transliteration Bhagavad Gita 15.8

Shareeram yadavaapnoti yacchaapyutkraamateeshwarah; Griheetwaitaani samyaati vaayurgandhaanivaashayaat.

Word Meanings Bhagavad Gita 15.8

śharīram—the body; yat—as; avāpnoti—carries; yat—as; cha api—also; utkrāmati—leaves; īśhvaraḥ—the Lord of the material body, the embodied soul; gṛihītvā—taking; etāni—these; sanyāti—goes away; vāyuḥ—the air; gandhān—fragrance; iva—like; āśhayāt—from seats