॥ Verse 15.1 (The Aśvattha Tree of Saṁsāra) ॥
श्रीभगवानुवाच।
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्।।
śrī-bhagavānuvāca |
ūrdhvamūlamadhaḥśākhaṃ aśvatthaṃ prāhuravyayam |
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit || 15.1 ||
The Supreme Lord said: They speak of the imperishable (Avyayam) Aśvattha (Peepal) tree,
whose roots are upwards (Ūrdhva-mūlam) and whose branches are downwards (Adhaḥ-śākham).
Its leaves are the Vedic hymns (Chandāṁsi yasya parṇāni); he who knows this tree is a knower of the Vedas (Sa Vedavit).
॥ Verse 15.2 (Branches and Roots of the Tree) ॥
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके।।
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ |
adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke || 15.2 ||
Its branches (Śākhāḥ), nourished by the Guṇas (Guṇa-pravṛddhā), extend downwards and upwards (Adhaś cordhvaṁ prasṛtās),
with the objects of the senses as their shoots (Viṣaya-pravālāḥ).
The minor roots (Mūlāny Anusantatāni) are spread downwards, binding one to actions (Karmānubandhīni) in the world of humans.
॥ Verses 15.3 - 15.4 (The Axe of Detachment) ॥
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा।
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा।। (15.3)
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी।। (15.4)
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā |
aśvatthamenaṃ suvirūḍhamūlam asaṅgaśastreṇa dṛḍhena chittvā || 15.3 ||
tataḥ padaṃ tatparimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ |
tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī || 15.4 ||
Its true form (Rūpam asya) is not perceived here, nor its end, nor its beginning, nor its foundation (Na Cādir Na ca Sampratiṣṭhā). (15.3)
Having cut down this deeply rooted Aśvattha tree (Aśvattham Enaṁ Suvirūḍha-mūlam) with the strong axe of non-attachment (Asaṅga-śastreṇa Dṛḍhena Chittalvā), (15.3)
Then that Supreme Goal (Padaṁ Tat) should be sought, reaching which one does not return again (Na Nivartanti Bhūyaḥ). (15.4)
One should surrender to that Primal Person (Taṁ eva cādyaṁ Puruṣaṁ Prapadye), from whom this ancient stream of activity has flowed forth. (15.4)
॥ Verse 15.5 (Characteristics of the Liberated) ॥
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्।।
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ |
dvandvairvimuktāḥ sukhaduḥkhasañjñair gacchanty amūḍhāḥ padamavyayaṃ tat || 15.5 ||
Free from pride and delusion (Nirmāna-mohā), having conquered the defect of attachment (Jita-saṅga-doṣā),
constantly dwelling on the Supreme Self (Adhyātma-nityā), and having completely controlled desires (Vinivṛtta-kāmāḥ);
freed from the dualities known as pleasure and pain (Dvandaiv Vimuktāḥ Sukha-duḥkha-saṁjñair)—those undeluded ones attain that imperishable goal (Padam Avyayaṁ Tat).
॥ Verse 15.6 (Krishna's Supreme Abode) ॥
न तद् भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।।
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ |
yadgatvā na nivartante taddhāma paramaṃ mama || 15.6 ||
Neither the sun, nor the moon (Na Śaśāṅko), nor fire (Na Pāvakaḥ) illuminates that (Na Tad Bhāsayate).
That is My supreme abode (Tad Dhāma Paramaṁ Mama), reaching which they never return (Yad Gatvā Na Nivartante).
॥ Verse 15.7 (The Jīva is a Part of Krishna) ॥
ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ |
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati || 15.7 ||
A fragment of My own eternal Self (Mamaiva Aṁśo Jīva-bhūtaḥ Sanātanaḥ), having become a living soul in the world of living beings (Jīva-loke),
draws (Karṣati) the six senses, including the mind (Manaḥ-ṣaṣṭhānīndriyāṇi), which are situated in Prakṛti (Prakṛti-sthāni).
॥ Verse 15.8 (Transmigration of the Soul) ॥
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्।।
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ |
gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt || 15.8 ||
When the master (Īśvaraḥ) obtains a new body (Śarīraṁ Yad Avāpnoti) and when he leaves it (Yac cāpy Utkrāmati),
he takes these senses (Gṛhītvaitāni) and goes (Saṁyāti), just as the wind carries scents from their source (Vāyur Gandhān Ivāśayāt).
॥ Verse 15.9 (The Soul's Enjoyment) ॥
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।
अधिष्ठाय मनश्चायं विषयानुपसेवते।।
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca |
adhiṣṭhāya manaścāyaṃ viṣayānupasevate || 15.9 ||
Presiding over the ear, the eye, the sense of touch (Śrotraṁ Cakṣuḥ Sparśanaṁ ca), the sense of taste, and the sense of smell (Rasanaṁ Ghrāṇam eva ca),
as well as the mind (Adhiṣṭhāya Manaś cāyaṁ), he experiences the objects of the senses (Viṣayān Upasevate).
॥ Verse 15.10 (The Illusion of the Soul's Movement) ॥
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः।।
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam |
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ || 15.10 ||
The deluded (Vimūḍhā) do not perceive (Na Anupaśyanti) the soul when it departs, or stays, or enjoys, or is conjoined with the qualities (Guṇānvitam).
But those with the eye of knowledge (Jñāna-cakṣuṣaḥ) perceive it.
॥ Verse 15.11 (The Power of Effort) ॥
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः।।
yatanto yoginaścainaṃ paśyantyātmanyavasthitam |
yatanto’pyakṛtātmāno nainaṃ paśyantyacetasaḥ || 15.11 ||
Striving Yogis (Yatanto Yoginaś cainaṁ) perceive this Self abiding within their own self (Ātmany Avasthitam).
But the unintelligent (Acetasaḥ), whose self is not purified (Akṛtātmāno), do not perceive it, even though striving (Yatanto api).
॥ Verse 15.12 (Krishna as the Source of All Light) ॥
यदादित्यगतं तेजो जगद् भासयतेऽखिलम्।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्।।
yadādityagataṃ tejo jagadbhāsayate’khilam |
yaccandramasi yaccāgnau tattejo viddhi māmakam || 15.12 ||
The splendor (Tejo) residing in the sun which illuminates the whole world (Jagad Bhāsayate Akhilam),
that which is in the moon and that which is in fire (Yac candramasi yac cāgnau)—know that splendor to be Mine (Tat Tejo Viddhi Māmakaṁ).
॥ Verse 15.13 (Krishna as the Sustainer) ॥
गामाविश्य च भूतानि धारयाम्यहमोजसा।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः।।
gāmāviśya ca bhūtāni dhārayāmyahamojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ || 15.13 ||
Entering the earth (Gām āviśya), I sustain all beings (Bhūtāni Dhārayāmy Aham) by My energy (Ojasā).
And becoming the watery moon (Somo Bhūtvā Rasātmakaḥ), I nourish all the herbs and vegetation (Puṣṇāmi Cauṣadhīḥ Sarvāḥ).
॥ Verse 15.14 (Krishna as the Digestive Fire) ॥
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्।।
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ |
prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham || 15.14 ||
Becoming the digestive fire (Ahaṁ Vaiśvānaro Bhūtvā), I take shelter in the body of living beings (Prāṇināṁ Deham Āśritaḥ).
United with the outgoing and incoming breaths (Prāṇāpāna-samāyuktaḥ), I digest the four kinds of food (Pacāmy Annaṁ Caturvidham).
॥ Verse 15.15 (Krishna as the Inner Self) ॥
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च।
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्।।
sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca |
vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham || 15.15 ||
I am seated in the hearts of all (Sarvasya cāhaṁ Hṛdi Sanniviṣṭo); from Me come memory, knowledge, and their removal (Mattaḥ Smṛtir Jñānam Apohanaṁ ca).
By all the Vedas, I alone am to be known (Vedaiś ca Sarvair Aham eva Vedyo); I am indeed the author of the Vedānta, and the knower of the Vedas (Vedānta-kṛd Veda-vid eva cāham).
॥ Verse 15.16 (Kṣara and Akṣara Puruṣa) ॥
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।
dvāvimau puruṣau loke kṣaraścākṣara eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate || 15.16 ||
There are two types of beings (Dvāvimau Puruṣau) in this world: the perishable (Kṣaraś ca) and the imperishable (Akṣara eva ca).
The perishable includes all beings (Kṣaraḥ Sarvāṇi Bhūtāni); the immutable (Kūṭastho) is called the imperishable (Akṣara Ucyate).
॥ Verse 15.17 (The Puruṣottama - Supreme Person) ॥
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः।।
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ |
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ || 15.17 ||
But there is another, the Supreme Person (Uttamaḥ Puruṣas Tv Anyaḥ), who is called the Supreme Self (Paramātmā ity Udāhṛtaḥ),
the imperishable Lord (Avyaya Īśvaraḥ) who, entering the three worlds (Yo Loka-trayam Āviśya), sustains them (Bibharty).
॥ Verse 15.18 (Definition of Puruṣottama) ॥
यस्मात् क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः।।
Since I transcend the perishable (Yasmāt Kṣaram Atīto Aham), and am even superior to the imperishable (Akṣarād Api ca Uttamaḥ),
therefore, I am celebrated in the world and in the Vedas as the Supreme Person (Prathitaḥ Puruṣottamaḥ).
॥ Verse 15.19 (The Knower of Puruṣottama) ॥
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्वविद्भजति मां सर्वभावेन भारत।।
yo māmevamasaṃmūḍho jānāti puruṣottamam |
sa sarvavidbhajati māṃ sarvabhāvena bhārata || 15.19 ||
He who, free from delusion (Asammūḍho), knows Me as this Supreme Person (Yo Mām Evam Puruṣottamam),
is the knower of everything (Sa Sarva-vit), and worships Me (Bhajati Māṁ) with his whole being (Sarva-bhāvena), O Bhārata.
॥ Verse 15.20 (Conclusion of the Chapter) ॥
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ।
एतद् बुद्ध्वा बुद्धिमान्स्यात् कृतकृत्यश्च भारत।।
iti guhyatamaṃ śāstramidamuktaṃ mayānagha |
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata || 15.20 ||
Thus, this most confidential part of the teaching (Iti Guhyatamaṁ Śāstram Idaṁ) has been declared by Me, O sinless one.
Understanding this, one becomes intelligent (Buddhimān Syāt) and his duties are fulfilled (Kṛta-kṛtyaś ca), O Bhārata.
॥ इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥
Thus, in the Upaniṣads of the glorious Bhagavad-Gītā, the science of the Eternal, the scripture of Yoga,
the dialogue between Śrī Kṛṣṇa and Arjuna, ends the fifteenth chapter, entitled Puruṣottama Yoga.