पुरुषोत्तमयोग

श्रीभगवानुवाच |

15.1 The Blessed Lord said They (the wise) speak of the indestructible peepul tree having its root above and branches below, whose leaves are the metres or hymns: he who knows it is a knower of the Vedas.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा

15.2 Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below, in the world of men, stretch forth the roots, originating action.

न रूपमस्येह तथोपलभ्यते

15.3 Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place: having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment.

ततः पदं तत्परिमार्गितव्यं

15.4 Then That goal should be sought for, whither having gone none returns again. I seek refuge in that Primeval Purusha Whence streamed forth the ancient activity or energy.

निर्मानमोहा जितसङ्गदोषा

15.5 Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.

न तद्भासयते सूर्यो न शशाङ्को न पावकः |

15.6 Neither doth the sun illumine there nor the moon, nor the fire; having gone thither they return not; that is My supreme abode.

ममैवांशो जीवलोके जीवभूतः सनातनः |

15.7 An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः |

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.).

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च |

15.9 Presiding over the ear, the eye, touch, taste and smell, as well as the mind, it enjoys the objects of the senses.

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |

15.10 The deluded do not see Him Who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |

15.11 The Yogins striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |

15.12 That light which residing in the sun illumines the whole world, that which is in the moon and in the fire know that light to be Mine.

गामाविश्य च भूतानि धारयाम्यहमोजसा |

15.13 Permeating the earth I support all beings by (My) energy; and having become the watery moon I nourish all herbs.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः |

15.14 Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and the Apana, digest the fourfold food.

सर्वस्य चाहं हृदि सन्निविष्टो

15.15 And I am seated in the hearts of all; from Me are memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas am I.

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |

15.16 Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable and the Kutastha the unchanging is called the imperishable.

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः |

15.17 But distinct is the Supreme Purusha called the highest Self, the indestructible Lord Who, pervading the three worlds, sustains them.

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः |

15.18 As I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |

15.19 He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |

15.20 Thus, this most secret science has been taught by Me, O sinless one; on knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna.