Introduction
ॐ हरिः ॐ
श्री गुरुभ्यो नमः
हरिः ॐ
ॐ श्री कृष्ण परमात्मने नमः
श्रीमद् भगवद् गीता
अथ पञ्चदशोऽध्यायः |
पुरुषोत्तम योगः |
om hariḥ om
śrī gurubhyo namaḥ
hariḥ om
om śrī kṛṣṇa paramātmane namaḥ
śrīmad bhagavad gītā
atha pañca-daśo’dhyāyaḥ |
puruṣottama yogaḥ |
Verse 1
श्रीभगवानुवाच |
ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || १||
śrī-bhagavān uvāca
ūrdhva-mūlamadhaḥ-śākham aśvatthaṁ prāhur avyayam |
chandāṁsi yasya parṇāni yastaṁ veda sa veda-vit ||1||
They (wise people) speak of the indestructible Peepal tree as having roots above and branches below, whose leaves are the Vedas; he who knows it is alone a Veda-knower
Verse 2
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवाला: |
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ||२||
adhaś-cordhvaṁ prasṛtās-tasya śākhāḥ
guṇa-pravṛddhā viṣaya-pravālāḥ|
adhaś-ca mūlān-yanusantatāni
karmānubandhīni manuṣya-loke ||2||
Below and above are spread its branches, nourished by the Gunas; sense-objects are its buds; and below is the world of men stretch forth the roots, originating in action
Verse 3
न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा |
अश्वत्थमेनं सुविरूढमूलम्
असङ्गशस्त्रेण दृढेन छित्त्वा ||३||
na rūpam-asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā |
aśvattham-enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā ||3||
Its form is not perceived here as such, neither its end, not its origin, nor its foundation, nor its resting place; having cut asunder this firm-rooted Peepal-tree with the strong axe of nonattachment…
Verse 4
तत: पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूय: |
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृत्ति: प्रसृता पुराणी || ४||
tataḥ padaṁ tatparimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ |
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī ||4||
Then that Goal should be sought after, where having gone, none returns again. I seek refuge in that “primeval Purusha” from which streamed forth, from time immemorial, all activity (or energy).
Verse 5
निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामा: |
द्वन्द्वैर्विमुक्ता: सुखदु:खसंज्ञै:
गच्छन्त्यमूढा: पदमव्ययं तत् ||५||
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ |
dvandvair vimuktāḥ sukha-duḥkha-sañjñaiḥ
gacchantyamūḍhāḥ padam avyayaṁ tat ||5||
Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely retired, freed from the pairs of opposites, such as pleasure and pain, the undeluded reach that Goal Eternal.
Verse 6
न तद्भासयते सूर्य न शशाङ्को न पावक: |
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ||६||
na tad-bhāsayate sūryo na śaśāṅko na pāvakaḥ|
yad-gatvā na nivartante taddhāma paramaṁ mama ||6||
Neither does the sun shine there, nor the moon, nor fire; to which having gone they return not; that is My Supreme Abode.
Verse 7
ममैवांशो जीवलोके जीवभूत: सनातन: |
मन:षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षत ||७||
mamaivāṁnśo jīva-loke jīva-bhūtaḥ sanātanaḥ |
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ||7||
An eternal portion of Myself having become a living soul in the world of life, and abiding in Prakriti, draws (to itself) the (five) senses with mind for the sixth.
Verse 8
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वर: |
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् || ८8||
śarīraṁ yadavāpnoti yaccāpyutkrāmatīśvaraḥ|
gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt ||8||
When the Lord obtains a body, and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (the flower).
Verse 9
श्रोत्रं चक्षु: स्पर्शनं च रसनं घ्राणमेव च |
अधिष्ठाय मनश्चायं विषयानुपसेवते ||९||
śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca |
adhiṣṭhāya manaś-cāyaṁ viṣayān upasevate ||9||
Presiding over the ear, the eye, the touch, the taste and the smell, so also the mind, He enjoys the sense objects.
Verse 10
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुष: || १०||
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam |
vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ ||10||
Him who departs, stays and enjoys, who is united with the Gunas, the deluded do not see; but they behold who possess the Eye-of-Knowledge.
Verse 11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतस: || ११||
yatanto yoginaś-cainaṁ paśyantyātmanyavasthitam |
yatanto‘pyakṛtātmāno nainaṁ paśyantyacetasaḥ ||11||
The seekers striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.
Verse 12
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ||१२||
yad-āditya-gataṁ tejo jagad-bhāsayate’khilam |
yaccandramasi yaccāgnau tat-tejo viddhi māmakam ||12||
That light which is residing in the sun and which illumines the whole world, and that which is in the moon and in the fire, – know that Light to be Mine.
Verse 13
गामाविश्य च भूतानि धारयाम्यहमोजस |
पुष्णामि चौषधी: सर्वा: सोमो भूत्वा रसात्मक: ||१३||
gāmāviśya ca bhūtāni dhārayāmyaham ojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||13||
Permeating the earth I support all beings by (My) energy; and having become the liquid moon I nourish all herbs.
Verse 14
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: |
प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम् ||१४||
ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ |
prāṇāpāna-samāyuktaḥ pacām-yannaṁ catur-vidham ||14||
I, having become (the fire) Vaisvanara, abide in the body of beings, and associated with Prana and Apana, digest the four-fold food.
Verse 15
सर्वस्य चाहं हृदि सन्निविष्टो
मत्त: स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ||१५||
sarvasya cāhaṁ hṛdi sanniviṣhṭo
mattaḥ smṛtir-jñānam-apohanaṁ ca |
vedaiś-ca sarvair-aham-eva vedyo
vedānta-kṛd veda-vid-eva cāham ||15||
And I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known in all the Vedas; I am indeed the author of the Vedanta, and the “knower of the Vedas” am I.
Verse 16
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |
क्षर: सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ||१६||
dvāvimau puruṣau loke kṣaraś-cākṣara eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭa-stho’kṣara ucyate ||16||
Two Purushas are there in this world, the Perishable and the Imperishable. All beings are the Perishable and the Kutasthah is called the Imperishable.
Verse 17
उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत: |
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वर: ||१७ 17||
uttamaḥ puruṣas-tvanyaḥ paramātmet-yudāhṛtaḥ |
yo loka-trayam āviśya bibhart-yavyaya īśvaraḥ ||17||
But distinct is the Supreme Purusha called the Highest Self, the indestructible Lord, who pervading the three worlds (waking, dream, and deep-sleep), sustains them.
Verse 18
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: |
अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: ||१८||
yasmāt-kṣaram atīto’ham akṣarād-api-cottamaḥ |
ato’smi loke vede ca prathitaḥ puruṣottamaḥ ||18||
As I transcend the perishable and am even higher than the Imperishable; therefore, I am declared as the Purushottama (the Highest Purusha) in the world and in the Vedas.
Verse 19
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |
स सर्वविद्भजति मां सर्वभावेन भारत ||१९||
yo mām evam asammūḍho jānāti puruṣottamam |
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata ||19||
He who, undeluded, thus knows Me, the Supreme Purusha, he, all-knowing, worships Me with his whole being, O Bharata.
Verse 20
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ||२०||
iti guhyatamaṁ śāstram idam uktaṁ mayānagha |
etad buddhvā buddhimān syāt kṛta-kṛtyaśca bhārata ||20||
Thus, this most secret science (teaching) has been taught by Me, O sinless one; knowing this, a man becomes wise, and all his duties are accomplished, O Bharata.
ॐ तत्सत्
इति श्रीमद्-भगवद्-गीतासु उपनिषत्सु
ब्रह्म-विद्यायां योग-शास्त्रे
श्री कृष्णार्जुन-संवादे
पुरुषोत्तम-योगो नाम
पञ्च-दशोऽध्यायः||
ॐ हरिः ॐ
श्री गुरुभ्यो नमः
हरिः ॐ ||
om tat-sat
iti śrīmad-bhagavad-gītā-su upaniṣat-su
brahma-vidyāyāṁ yoga-śāstre
śrī-kṛṣṇārjuna-saṁvade
puruṣottama-yogo nāma
pañca-daśo’dhyāyaḥ ||
om hariḥ om
śrī gurubhyo namaḥ
hariḥ om ||
सर्वधर्मान परित्यज्य मामेकं शरणं व्रज |
अहं त्वा सर्वपापेभ्यः मोक्षयिष्यामि मा शुचः||१८-६६||
sarva-dharmān parityajya māmekam śaraṇaṁ vraja |
ahaṁ tvā sarva-pāpebhyaḥ mokṣayiṣyāmi mā śucaḥ ||18-66||
Abandoning all Dharmas, (of the body, mind, and intellect), take refuge in Me alone; I will liberate you from all sins; grieve not.
ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणाहुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना ||४-२४||
brahmārpaṇaṁ brahma haviḥ brahmāgnau brahmaṇā hutam |
brahmaiva tena gantavyaṁ brahma karma samādhinā ||4-24||
BRAHMAN is the oblation; BRAHMAN is the clarified butter, etc., constituting the offerings; by BRAHMAN is the oblation poured into the fire of BRAHMAN; BRAHMAN verily shall be reached by him who always sees BRAHMAN in all actions.
ॐ हरिः ॐ
श्री गुरुभ्यो नमः
हरिः ॐ ||
om hariḥ om
śrī gurubhyo namaḥ
hariḥ om ||