The second half of chapter fifteen turns from the world tree to the individual, and states the relation in a single verse: an eternal fragment of Krishna himself, having become a living being in the world of living beings, draws to itself the senses, of which the mind is the sixth, and which rest in nature.
The image that follows is one of the most concrete in the book. When the lord of the body takes up a body, and when he leaves it, he carries these along with him as the wind carries scents from their places. Presiding over hearing, sight, touch, taste, smell and the mind, he experiences the objects of sense. The fools do not perceive him as he departs, remains or experiences; those with the eye of knowledge do.
The chapter then gathers a set of identifications that had circulated separately. The light in the sun that illumines the whole world, the light in the moon and in fire, is his. Entering the earth he supports beings with his energy, and having become the sap he nourishes all plants. Having become the digestive fire he dwells in the bodies of living things, and joined with the two breaths he digests food of four kinds. He is seated in the hearts of all, and from him come memory, knowledge and their loss.
It closes with three terms that later schools argued over at length. There are two persons in the world, the perishable and the imperishable; the perishable is all beings, the imperishable is called the unchanging; and there is another, the highest person, called the supreme self, who enters the three worlds and sustains them.