पुरुषोत्तमयोग

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्

॥ 15.1 ॥

They speak of an eternal Ashvattha rooted above and branching below whose leaves are the Vedas; he who knows it, is a Veda-knower.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके

॥ 15.2 ॥

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

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा। अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा

॥ 15.3 ॥

Its form is not here perceived as such, neither its end, nor its origin, nor its existence. Having cut asunder this firm-rooted Ashvattha with the strong axe of non-attachment–then that Goal is to be sought for, going whither they (the wise) do not return again. I seek refuge in that Primeval Purusha whence streamed forth the Eternal Activity.

ततः पदं तत्परिमार्गितव्यम् यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी

॥ 15.4 ॥

Its form is not here perceived as such, neither its end, nor its origin, nor its existence. Having cut asunder this firm-rooted Ashvattha with the strong axe of non-attachment–then that Goal is to be sought for, going whither they (the wise) do not return again. I seek refuge in that Primeval Purusha whence streamed forth the Eternal Activity.

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत्

॥ 15.5 ॥

Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the self, with desires completely receded, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.

न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम

॥ 15.6 ॥

That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not.

ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति

॥ 15.7 ॥

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

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्

॥ 15.8 ॥

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

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते

॥ 15.9 ॥

Presiding over the ear, the eye, the touch, the taste, and the smell, as also the mind, He experiences objects.

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः

॥ 15.10 ॥

While transmigrating (from one body to another), or residing (in the same) or experiencing, or when united with the gunas–the deluded do not see Him; but those who have the eye of wisdom behold Him.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः

॥ 15.11 ॥

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

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्

॥ 15.12 ॥

The 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। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः

॥ 15.13 ॥

Entering the earth with My energy, I support all beings, and I nourish all the herbs, becoming the watery moon.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्

॥ 15.14 ॥

Abiding in the body of living beings as (the fire) Vaishvanara, I, associated with prana and apana, digest the fourfold food.

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्

॥ 15.15 ॥

I am centered in the hearts of all; memory and perception as well as their loss come from Me. I am verily that which has to be known by all the Vedas, I indeed am the Author of the Vedanta, and the Knower of the Veda am I.

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते

॥ 15.16 ॥

There are two Purushas in the world–the Perishable and the Imperishable. All beings are the Perishable, and the Kutastha is called Imperishable.

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः

॥ 15.17 ॥

But (there is) another, the Supreme Purusha, called the Highest Self, the immutable Lord, who pervading the three worlds, sustains them.

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः

॥ 15.18 ॥

As I transcend the Perishable and am above even the Imperishable, therefore am I in the world and in the Veda celebrated as Purushottama (the Highest Purusha).

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत

॥ 15.19 ॥

He who, free from delusion, thus knows Me, the Highest Spirit, he knowing all, worships Me with all his heart, O descendant of Bharata.

इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत

॥ 15.20 ॥

Thus, O sinless one, has this most profound teaching been imparted by Me. Knowing this one attains the highest intelligence and will have accomplished all one’s duties, O descendant of Bharata.