Chapter 15: Purushotama Yoga – The Yoga of Supreme Person or Realization of Ultimate Truth
In this Chapter 15 Lord Krishna reveals the virtues, the glories and transcendental characteristics of God being omnipotent, omniscient and omnipresent. Also He explains the pupose and value of knowing about God and the means by which He can be realized. Thus this chapter is entitled: Realization of the Ultimate Truth.
- Section – 1 (Shloka 1-6)
- Description of universe as a tree and means of God Realization
- Section – 2 (Shloka 7-11)
- Jeevaatma, the individual soul
- Section – 3 (Shloka 12-15)
- God and His glory.
- Section – 4 (Shloka 16-20)
- Perishable (bodies of all beings), the imperishable (Jeevaatma), and the Supreme Person
15.1 Shree Bhagwan said He who knows the Pipal tree (in the form of creation); which is said to be imperishable with its roots in Primeval Being (God), whose stem is represented by Brahma (the creator), and whose leaves are the Vedas, is a Knower of (the intention of) the Vedas
15.1 oordhva-moolam-adhahshaakham-ashwat-tham prahur-avyam; chhandaasi-yasya parnaani-yastam ved sa vedvit
15.2 Fed by the three Gunas and having sense-objects for their tender leaves, the branches of the aforesaid tree (in the shape of different orders of creation) extend both downward and upward; and its roots, which bind the soul according to its actions in the human body, are spread in all regions, higher as well as lower.
15.2 adhashchordhvam prasirtaastasya shaakhaa; gunapravidhaa vishey-pravaalaah; adhashcha moolaniyanusantatani; karmaanubhandheeni maushyaloke
15.3 The nature of this tree of creation does not, on mature thought, turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree which is most firmly rooted, with the formidable axe of dispassion;
15.3 na roopamasyeh tathopalabhyate; naanto na chadirna cha sampratishthaa; ashvathmenam suvirudmulam-asangshastrn drnen chchitva
15.4 Thereafter a man should diligently seek for that supreme state, viz; God, having attained to which they return no more to this world; and having fully resolved that he stands dedicated to that Primeval Being (God Narayan) Himself, from whom, the flow of this beginning less creation has progressed, he should dwell and meditate on Him.
15.4 tah padam tatparimaargitavyam; yasmin-gataa na nivartanti bhooyah; tamev chadyam purusham prapadye; yatah pravrith prasritaa puranee
15.5 Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain, reach that supreme state.
15.5 nirmaan-mohaa jit-sang-doshaa; adhyaatmaanityaah vinivrit-kaamah; dvandair-vimuktaah sukh-duhkh-sagyair-gachchantyamoodaah padam-avyam tat
15.6 Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode.
15.6 na tadbhasyate suryo na shashaanko na pavkah; yadgatvaa na nivartante taddham parmo mama
15.7 mamaivaansho jeev-loke jeev-bhootah sanaatanah; manah-shashthaaneendriyaani prakriti-sthaani karshati
15.8 Even as the wind wafts scent from their seat, so too the Jivaatmaa, which is the controller of the body etc. taking the mind and the senses from the body which it leaves behind forthwith migrates to the body which it acquires.
15.8 shareeram yadvapnoti yachaapi-yutkraamateeshvarah; griheetvaitaani sanyaati vaayur-gandhaaaniv-aashyat
15.9 It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, that this Jivaatamaa enjoys the objects of senses.
15.9 shrotam chakhshuh sparshanam ch rasnamghraan-mev cha; adhishtaye manashchayem vishyaan-upsevte
15.10 The ignorant know not the soul departing from, or dwelling in the body, or enjoying the objects of sense, i.e. even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize it.
15.10 utkraamantam stitham vaapi bhunjaanam va gunaanvitam; vimooda nanu pashyanti pashyanti gyaanchakhshushah
15.11 Striving yogis too are able to realize this self enshrined in their heart. The ignorant, however, whose heart has not been purified, know not this self in spite of their best endeavors.
15.11 yatanto yoginashchainam pashyantyaatmanyavastitham; yatanto-apiyakritaatmano nainam pashyantiyachetasah
15.12 The light in the sun that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine.
15.12 yadaadityagatam tejo jagad-bhasyate-akhilam; yach-chandramasi yachaagnau tat-tejo vidhi maamkam
15.13 And permeating the soil, it is I who support all creatures by My vital power, and becoming the nectarine moon, I nourish all plants.
15.13 gaamaavishya cha bhootaani dharyaamyaham-ojasaa; punami chaushadheeh sarvaah somo bhootvaa rasaatmkah
15.14 Taking the form of fire lodged in the body of all creatures and united with the Praana (exhalation) and Apaana ( inhalation ) breaths, it is I who consume the four kinds of food.
15.14 aham vaishvaanaro bhootva praaninaam deham-aashrita; praanaapaansamaayuktah pachaamyannam chaturvidham
15.15 It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through Vedas; I alone am the father of Vedanta and the knower of the Vedas too.
15.15 sarvasya chaaham hridi sannivishto; mattah samritir-gyaanam-apohanam cha; vedaishcha sarvair-ahamaivvaidyo; vedaantkrid-vedvidaiv cha
15.16 The perishable and the imperishable too –these are two kinds of purushaas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the Jivaatmaa or the embodied soul is called imperishable.
15.16 dvaavimo purushau loke khshra-shcha-aakshshra aiv cha; khshrah sarvani bhutaani kootastho-akhshara uchyate
15.17 The supreme person is yet other than these, who, having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the Supreme Spirit.
15.17 uttamah purushastvanyah parmaatmetiy-udaahritah; yo lok-treiyam-aavishya bibhartyavya-ya eeshvarah
15.18 Since I am wholly beyond the perishable world of matter or Khshetra, and I am superior even to the imperishable soul, hence I am known as the Purushottama in the world as well as in the Vedas.
15.18 yasmaat-khshram-ateeto-aham-akhshraadapi chottamah; ato-asmi loke vede chapraaathitah purushottamah
15.19 Arjuna, the wise man who thus realizes Me as the Supreme Person,–knowing all, he constantly worships Me ( the all pervading Lord ) with his whole being.
15.19 yo maamevam-asaamoodo jaanati puroshotamam; sa sarva-vid-bhajati maam sarva-bhaven bhaarata
15.20 Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.
15.20 iti guhaatamam shaastram-idam-uktam mayaanagha; aitad-budhvaa budhimaan-syaat-kritkritayashcha bhaarata
Thus in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Shree Krishna and Arjuna, ends the Fifteenth chapter entitled ” The Yoga of Supreme Person. “
om tat-sat-iti shree-mad-bhagwat-geetasupnishatsu
naam panchdasho adhyayh ||15||