श्रीराम जय राम जय जय राम, শ্ৰীৰাংজয়ৰাংজয়জয়ৰাং, শ্রীরাম জয় রাম জয় জয় রাম , શ્રીરામ જય રામ જયજય રામ, ಶ್ರೀರಾಮಜಯರಾಮಜಯಜಯರಾಮ, ശ്രിറാം ജയ് റാം ജയ്‌ ജയ് റാം, శ్రీరాంజయరాంజయజయరాం

पुरु़षोत्तमयोगः Chapter 15

अथ पञ्चदशॊध्यायः पुरु़षोत्तमयोगः CHAPTER 15.

The Yoga of the Supreme Person.

श्री भगवानुवाच –ऊर्ध्वमूलमधः शाखं अश्वत्थं प्राहुरव्याम् । छन्दांसि यस्यपर्णानि यस्तं वेद स वेदवित् ॥१॥

Sri Bhagavan said ;-He who knows the Pipala tree (in the form of creation),which is said to be imperishable, with its roots in the Primeval Being (God), whose stem is represented by Brahma (the Creator), and whose leaves are the Vedas,is a knower of the purport of the Vedas.

अधश्चॊर्ध्वं प्रस्रुतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनु सन्ततानि कर्मानुबन्धीनि मनुष्यलोकॆ ॥२॥

Fed by the three Gunas and having sense objects for their tender leaves ,the branches of the aforesaid tree (in the shape of the different orders of creation), extend both downwards and upwards ; and its roots which bind the sou;l according to its action in the human body , are spread in all regions,higher as well as lower.

न रूपमस्येह यथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रॆण दृढॆन छित्वा ।। ३॥

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 fven stability. Therefore,felling this Pipala tree , which is most firmly rooted ,with the formidable axe of dispassion.

ततः पदं तत्परिमार्जितव्यं यस्मिन्गतान निवर्तन्ति भूयः । तमेवचद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥४॥

Therefore 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 Narayana), Himself from whom this flow of this beginningless creation has progressed ,he should dwell and mediate on Him.

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।द्वन्द्वैर्विमुक्ताः सुखदुःखसङ्ञैः र्गच्छान्तिमूढाः पदमव्ययमं तत् ॥५॥

They who are free from pride and delusion, who have conquered the evil of attachment ,and are in eternal union with God whose cravngs have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain,and are undeluded ,attain supreme immortal state.

न तद्भासयते सूर्यं न शशांकॊ न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥6||

Neither the sun nor the moon nor the fire can illumine that saupreme self effulgent state, attaining to which they neverreturn to this world; that is My Supreme abode.

ममैवांशॊ जीवलॊके जीवभूतः सनातनः । मनः षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥७॥

The Eternal Jivatma in this body is a fragment of My own being; and it is that alone which draws around itself the mind and the five senses which abide in Prakruti.

शरीरं यदवाप्नोय्ति यच्चाप्युत्क्रामतीश्फ़्वरः । गृहीत्वैतानि स्याति वायुर्गन्धानिवाशयात् ॥ ८ ॥

Even as the wind wafts scents from their seat so too the Jivatma, which is the controller of thebody etc., taking the mind and the senses from the body which it leaves behind forthwith migrates to the body which it aquires.

श्रॊत्रं चक्षुः स्पर्शनं च रसनं घ्राणमॆव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ ९॥

It is while dwelling in the senses of hearing, sight,touch, taste, and smell, as well as in the mind that this Jivatma, enjoys the objects of senses.

उत्क्रामन्तं स्थितं वापि भुन्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुशः ॥१० ।\

The ignorant know not the soul departing from or dwelling in the body or enjoying the objects of senses i.e.even when it is connected with the three Gunas; only those endowed with the eyes of wisdom are able to realize it.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।यतन्तोsप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥११॥

Striving Yogis too are able to realise this self enshrined in their heart.The ignorant however ,whose heart has not been purified know not this self in spite of their best endeavours.

यदादित्यगतं तेजो जगद्भासयतेsखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१२॥

The radiance in the sun that illumines the entire world and that which shines in the moon and that which shines in the fire too, know that radiance to be Mine.

गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमोभूत्वा रसात्मकः ॥१३॥

And permeating the soil ,it is I who support all creatures by My vital energy, and becoming the sapful moon I nourish all plants.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रि तः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१४॥

Taking the form of fire as Vaisvanara lodged in the body of all creatures and united with the Prana , (exhalation),and Apana (inhalation )breaths; it is I who digest and assimilate the four kinds of food.

सर्वस्यचाहं हृदिसन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च ।वेदैश्चसर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५॥

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 the Vedas ; I alone am the father of Vedanta and the knower of the Vedas too.

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोsक्षर उच्यते ॥१६॥

The perishable and the imperishable too, —these are the two kinds of Purusas in this world. Of these ,the bodies of all beings are spoken of as perishable; while the Jivatmas or the embodied soul is called imperishable.

उत्तमः पुरुषस्त्वन्यः परमात्मॆत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १७॥

Yet the Supreme person is other than these who, having encompassed all the three worlds ,upholds and maintains all, and has been spoken of as the imperishable, Lord and Supreme Spirit.

यस्मात्क्षरमतीतॊsहं अक्षरादपि चॊत्फ़्त्मः । अतोस्मिलोके वेदे च प्रथितः पुरुषोत्तमः ॥ १८॥

Since I am wholly beyond perishable, world of matter or Kshetra, and am superior even to the imperishable soul, Jivatma, hence I am known as the purushottama, the Supreme self, in the world as well as in the Vedas.

यो मामेवमसम्मूढॊजानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेनभारत ॥१९ ॥

Arjuna , the wise man who thus realises Me, as the Supreme person –knowing all, he constantly woshiops Me(the all pervading Lord)with his whole being.

इति गुह्यतमं शास्त्रं इदमुक्तं मयानघ ।एतद्बुद्ध्वाबुद्धिमान्स्यात् कृतकृत्यश्च भारत ॥२०॥

Arjuna, this most esoteric teaching has thus been imparted by Me.; grasping it in essance man becomes wise and his mission in life as accomplished.

ॐ तत्सदिति श्रीमद्भगवद्गीताउपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसंवादॆ पुरुषोत्तमयोगो नाम प`चदशॊध्यायः

Thus,in the upanishad sung by the Lord, the Scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth chapter entitled “The Yoga of the Supreme Person ”