Chapter 15
Purushottam-Yoga
Shlok 15.1
Shrī Bhagwān said
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥
ūrdhvamūlamadhahshākhamashwattham prāhuravyayam;
chhandānsi yasya parṇāni yastam veda sa vedavit.
It is said that an eternal pīpal tree[100] has prakruti as its roots rising above, the expanse of the world as its branches spanning below, and the Vedic hymns as its leaves. One who understands it understands the Vedas.
Shlok 15.2
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्माऽनुबन्धीनि मनुष्यलोके॥
adhashchordhvam prasrutāstasya shākhā
guṇapravruddhā vishayapravālāhā;
adhashcha mūlānyanusantatāni
karmā’nubandhīni manushyaloke.
That pīpal tree’s branches span below and above. They are nourished by the gunas and have objects of the senses as budding shoots. Its roots stretch forth below into the realm of humans and bind with the fruits of karma.
Shlok 15.3
न रूपमस्येह तथोपलभ्यते
नाऽन्तो न चाऽऽदिर्न च सम्प्रतिष्ठा।
अश्वत्थमेनं सुविरूढमूलम्
असङ्गशस्त्रेण दृढेन छित्त्वा॥
na rūpamasyeha tathopalabhyate
nā’nto na chā’’dirna cha sampratishṭhā;
ashwatthamenam suvirūḍhamūlam
asangashastreṇa druḍhena chhittvā.
In this world, those who are materialistic cannot understand this tree’s form in this way. They cannot know its beginning, present state, or end. Having felled this firmly rooted pīpal tree with the sharp axe of detachment...
Shlok 15.4
ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूयः।
तमेव चाऽऽद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी॥
tatah padam tatparimārgitavyam
yasmingatāna nivartanti bhūyaha;
tameva chā’’dyam purusham prapadye
yatah pravruttih prasrutāpurāṇī.
An aspirant should then seek out that abode, which once attained there is no return. One should offer worshipful service with the sentiments: “I take refuge under Paramātmā, the cause of all and from whom all creation comes forth.”
Shlok 15.5
निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै-
र्गच्छन्त्यमूढाः पदमव्ययं तत्॥
Nirmānamohā jitasangadoshā
adhyātmanityā vinivruttakāmāhā;
dvandvairvimuktāh sukhaduhkhasanjnai-
rgachchhantyamūḍhāh padamavyayam tat.
Devotees who are free of ego and ignorance, have conquered the failings of attachment, ceaselessly identify their ātmā with Brahman, have uprooted worldly desires, are untroubled by happiness and misery and other opposing experiences, and are free of delusion attain that eternal Akshardhām.
Shlok 15.6
न तद्भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम॥
na tadbhāsayate sūryo na shashānko na pāvakaha;
yadgatvāna nivartante taddhāma paramam mama.
Neither the sun, moon, nor fire can illuminate that Akshardhām. Once it is attained, one does not return; it is my supreme abode.
Shlok 15.7
ममैवांऽशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥
mamaivān’sho jīvaloke jīvabhūtah sanātanaha;
manahshashṭhānīndriyāṇi prakrutisthāni karshati.
Within the world, an eternal ātmā who controls the five senses and the sixth mind, which dwell within prakruti,[101] is a part of me[102] (is my devotee).
Shlok 15.8
शरीरं यदवाप्नोति यच्चाऽप्युत्क्रामतीश्वरः।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाऽऽशयात्॥
sharīram yadavāpnoti yachchā’pyutkrāmatīshwaraha;
gruhītvaitāni sanyāti vāyurgandhānivā’’shayāt.
Just as the wind carries the scent of a flower, the ātmā carries these senses with it when it attains or leaves a body.
Shlok 15.9
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।
अधिष्ठाय मनश्चाऽयं विषयानुपसेवते॥
shrotram chakshuh sparshanam cha rasanam ghrāṇameva cha;
adhishṭhāya manashchā’yam vishayānupasevate.
This ātmā takes refuge in the senses: hearing, sight, touch, taste, smell, and the mind, to experience the sense objects.
Shlok 15.10
उत्क्रामन्तं स्थितं वाऽपि भुञ्जानं वा गुणान्वितम्।
विमूढा नाऽनुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः॥
utkrāmantam sthitam vā’pi bhunjānam vā guṇānvitam;
vimūḍhā nā’nupashyanti pashyanti jnānachakshushaha.
One who possesses the sight of wisdom can see the ātmā as enveloped by the gunas, it leaving and residing within the body, and experiencing the sense objects. Those who are ignorant cannot perceive this.
Shlok 15.11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥
yatanto yoginashchainam pashyantyātmanyavasthitam;
yatanto’pyakrutātmāno nainam pashyantyachetasaha.
Endeavoring yogīs see this Paramātmā residing within the ātmā. However, the ignorant and fickle-minded do not see this Paramātmā even when they strive to.
Shlok 15.12
यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।
यच्चन्द्रमसि यच्चाऽग्नौ तत्तेजो विद्धि मामकम्॥
yadādityagatam tejo jagadbhāsayate’khilam;
yachchandramasi yachchā’gnau tattejo viddhi māmakam.
Understand that the light of the sun, which illuminates the entire world, and the light of the moon and fire are given by me.
Shlok 15.13
गामाविश्य च भूतानि धारयाम्यहमोजसा।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः॥
gāmāvishya cha bhūtāni dhārayāmyahamojasā;
pushṇāmi chaushadhīh sarvāh somo bhūtvārasātmakaha.
Upon pervading the earth, I uphold all beings with my power; I nourish all herbs upon becoming the rejuvenating moon.
Shlok 15.14
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥
aham vaishwānaro bhūtvā prāṇinām dehamāshritaha;
prāṇāpānasamāyuktah pachāmyannam chaturvidham.
I am the vaishvānar fire[103] living within the bodies of all beings; together with the prān and apān life forces, I digest the four types of food.
Shlok 15.15
सर्वस्य चाऽहं हृदि संनिविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनं च।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाऽहम्॥
sarvasya chā’ham hrudi sannivishṭo
mattah smrutirjnānamapohanam cha;
vedaishcha sarvairahameva vedyo
vedāntakrudvedavideva chā’ham.
I live pervading within the hearts of all. I am the cause of remembrance, knowledge, and their decline. I alone am to be known by all the Vedas. I alone am the inspirer of the Upanishads and the knower of the Vedas.
Shlok 15.16
द्वाविमौ पुरुषौ लोके क्षरश्चाऽक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते॥
dvāvimau purushau loke ksharashchā’kshara eva cha;
ksharah sarvāṇi bhūtāni kūṭastho’kshara uchyate.
There are two types of purush in the world: kshar and Akshar. All beings are kshar, whereas the unchanging is called Akshar.
Shlok 15.17
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥
uttamah purushastvanyah paramātmetyudāhrutaha;
yo lokatrayamāvishya bibhartyavyaya īshwaraha.
However, the supreme purush is another and is called Paramātmā. He is the unchanging controller of all and, pervading all worlds, is their support.
Shlok 15.18
यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥
yasmāt ksharamatīto’hamaksharādapi chottamaha;
ato’smi loke vede cha prathitah purushottamaha.
Thus, I am superior to kshar and also Akshar. I am, therefore, renowned in the world and in the Vedas as Purushottam.
Shlok 15.19
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्वविद् भजति मां सर्वभावेन भारत॥
yo māmevamasammūḍho jānāti purushottamam;
sa sarvavid bhajati mām sarvabhāvena bhārata.
O Arjun! A devotee who is free from ignorance and understands only me as Purushottam, they worship me in all ways and have realized all things.
Shlok 15.20
इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ।
एतद् बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत॥
iti guhyatamam shāstramidamuktam mayā’nagha;
etad buddhvā buddhimānsyātkrutakrutyashcha bhārata.
O Arjun! In this way, I have revealed to you this most secret scriptural wisdom. Once it is realized, one becomes enlightened and fulfilled.
॥इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः॥
iti shrīmadbhagavadgītāsūpanishatsu brahmavidyāyām yogashāstre shrīkrushṇārjunasamvāde
purushottamayogo nāma panchadasho’dhyāyaha
In this way, within the Upanishad-like Shrīmad-Bhagavad-Gītā, which is brahmavidyā and a sacred text on yoga, and in the dialogue between Shrī Krishna and Arjun, this concludes the fifteenth chapter titled “Purushottam-yoga.”