Chapter 15 · 20 verses

The Yoga of the Supreme Person (Purushottama Yoga) पुरुषोत्तमयोग

The world is like an upside-down peepal tree, to be cut with the axe of detachment. The individual soul is a part of the Lord, and the Lord is the Supreme Person beyond the perishable and the imperishable.

This English meaning is newly written by Bhajan Dhun and is still being reviewed by scholars.

1. 15.1

   श्री भगवानुवाच

   ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
   छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१५.१॥

   The Lord said: The world is described as an eternal peepal tree with its roots above (in the Supreme) and branches below; the Vedic hymns are its leaves. One who knows it knows the Vedas.

2. 15.2

   अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः ।
   अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥१५.२॥

   Its branches spread below and above, nourished by the qualities, with sense objects as their buds. Below, in the human world, its roots stretch out, binding through action.

3. 15.3

   न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा ।
   अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा ॥१५.३॥

   Its true form is not perceived here — neither its end, nor its beginning, nor its foundation. Cutting down this firmly rooted tree with the strong axe of detachment,

4. 15.4

   ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः ।
   तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥१५.४॥

   one should then seek that state from which those who reach it never return, thinking: "I take refuge in that primal Person from whom this ancient flow of existence has spread."

5. 15.5

   निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।
   द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥१५.५॥

   Free from pride and delusion, having conquered the fault of attachment, ever devoted to the Self, with desires stilled and free from the pairs of opposites called pleasure and pain, the undeluded reach that eternal state.

6. 15.6

   न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
   यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५.६॥

   Neither the sun, nor the moon, nor fire illumines it. Having gone there, people do not return — that is my supreme abode.

7. 15.7

   ममैवांशो जीवलोके जीवभूतः सनातनः ।
   मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५.७॥

   An eternal part of me becomes the living soul in the world of beings. It draws to itself the mind and the five senses, which rest in nature.

8. 15.8

   शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
   गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५.८॥

   When the lord of the body takes on a body or leaves it, it carries these along, as the wind carries fragrances from their source.

9. 15.9

   श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
   अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५.९॥

   Presiding over hearing, sight, touch, taste and smell, and over the mind, it enjoys the objects of the senses.

10. 15.10

    उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
    विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१५.१०॥

    The deluded do not see it departing, staying or enjoying in union with the qualities; those with the eye of wisdom see it.

11. 15.11

    यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
    यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५.११॥

    Striving yogis see it established within themselves; but the undisciplined and unaware do not see it, even when they strive.

12. 15.12

    यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
    यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५.१२॥

    The radiance of the sun that lights the whole world, and the radiance in the moon and in fire — know that radiance to be mine.

13. 15.13

    गामाविश्य च भूतानि धारयाम्यहमोजसा ।
    पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५.१३॥

    Entering the earth, I sustain all beings with my energy; becoming the nectar-filled moon, I nourish all plants.

14. 15.14

    अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
    प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१५.१४॥

    Becoming the fire of digestion in the bodies of living beings, joined with the in-breath and out-breath, I digest the four kinds of food.

15. 15.15

    सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च ।
    वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५.१५॥

    I am seated in the hearts of all; from me come memory, knowledge and their loss. I am what is to be known through all the Vedas; I am the author of Vedanta and the knower of the Vedas.

16. 15.16

    द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
    क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१५.१६॥

    There are two persons in this world, the perishable and the imperishable. All beings are perishable; the unchanging one is called imperishable.

17. 15.17

    उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
    यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१५.१७॥

    But the highest Person is another, called the Supreme Self, the imperishable Lord who pervades and sustains the three worlds.

18. 15.18

    यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
    अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१५.१८॥

    Since I am beyond the perishable and higher even than the imperishable, I am celebrated in the world and in the Vedas as the Supreme Person (Purushottama).

19. 15.19

    यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
    स सर्वविद्भजति मां सर्वभावेन भारत ॥१५.१९॥

    O Bharata, whoever, free from delusion, knows me thus as the Supreme Person knows all and worships me with their whole being.

20. 15.20

    इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ ।
    एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥१५.२०॥

    Thus, O sinless one, I have taught this most secret teaching. Understanding it, a person becomes wise and fulfilled, O Bharata.