15ChapterBG Numbered
Text with Commentary in yellow cells by Dr. Radhakrishnan Sanskrit
Text, Transliteration and word meaning by Veeraswamy Krishnaraj Chapter
XV Bhagavadgītā The tree of
Life |
|
The Cosmic tree श्रीभगवानुवाच ऊर्ध्वमूलमधःशाखमश्वत्थं
प्राहुरव्ययम्
। छन्दांसि यस्य
पर्णानि यस्तं
वेद स वेदवित्
॥१५- १॥ śrībhagavān uvāca śrībhagavān uvāca = Sri Bhagavan
said: prāhuḥ4 = they say; avyayam5
= the imperishable; aśvattham3 = the Asvattham tree/Banyan tree; ūrdhva-mūlam1 = with roots
above; [and] adhaḥ-śākham2 = branches
below; yasya7 = of which/that; parṇāni8 = the leaves; [are] chandāṁsi6 = Vedic hymns; yaḥ9 saḥ12= he who; veda11 = knows; tam10 = that; [is] vedavit13 = the knower of Vedas.15.1 chandāṁsi = Vedic hymns. 'Chandas/chad' means 'to spread as a cover or canopy.' That which covers is a
protector. That which protects is Veda. Thus Chandas
refers to the Vedas. |
The Blessed Lord said: (15.1) They speak of the imperishable aśvattham (peepal tree) as having its root above and branches below. Its leaves
are the Vedas and he who knows
this is the knower of the Vedas. Cp. Kaṭka Up, "With root above and branches below, this world tree is
eternal."1 It is saṁsāravṛkṣa, the cosmic tree. M.B. compares the cosmic process to a
tree which can be cut off by the mighty sword of knowledge, jńānena paramāsinā.2 As the
tree originates in God, it is said to have its roots "above"; as it
extends into the world, its branches are said to go "downwards." The
world is a living organism united with the Supreme. According to ancient belief, the Vedic sacrificial cult
is said to sustain the world and so the hymns are
said to be the leaves which keep the tree with its trunk and branches alive. I V, I. See also Ṛg. Veda, I, 24, 7. I am the originator of the world tree. Taittirīya Up., I, 10. The Petelia Orphic tablet suggests that our
body comes from the earth and our soul from heaven. "I am a child of
Earth and of Starry Heaven; but my race is of Heaven alone." Cp. Plato: "As regards the most lordly part of our soul, we must conceive of it in this wise; we declare
that God has given to each of us, as his demon, that kind of soul which is housed in the top of our
body and which raises us—seeing that we are not an earthly but a heavenly plant—up from earth towards our kindred in heaven." Timaeus, 90-A. 2Aśvamedhaparva 47, 12-1:5· |
अधश्चोर्ध्वं
प्रसृतास्तस्य
शाखा गुणप्रवृद्धा
विषयप्रवालाः
। अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि
मनुष्यलोके ॥१५-
२॥ adhaś cordhvaṁ prasṛtāstasya
śākhā guṇapravṛddhā
viṣayapravālāḥ tasya5
śākhāḥ6 = Its branches; prasṛtāḥ4 = extend; adhaḥ1
ca2 urdhvam3
= below and above; guṇa
pravṛddhā5 = nourished by
Gunas; [with] viṣaya
pravālāḥ6 = sense objects as
shoots; ca8 = and; mūlāni9 = [its] roots; anusantatāni10 = extend; adhaḥ7 = downwards; manuṣya-loke12 = to the world of men; karma-anubandhīni11 = bound to karma.15.2 |
(15.2) Its branches extend below and above, nourished by the modes,
with sense objects for its twigs and below, in the world of men stretch
forth the roots resulting in actions. Śaṁkara (S) makes out that the downward spreading roots are the
secondary ones, vāsanas, which the souls carry as results of past
deeds. |
न
रूपमस्येह तथोपलभ्यते नान्तो
न चादिर्न च संप्रतिष्ठा
। अश्वत्थमेनं
सुविरूढमूल-मसङ्गशस्त्रेण
दृढेन छित्त्वा
॥१५- ३॥ na rūpam asyeha tathopalabhyate nānto na cādir na ca saṁpratiṣṭhā iha3 = In this [world]; na1A
asya2
rūpam1B = neither1A its2 form1B; tathaḥ4 = also; na6 antaḥ7 = nor the end; na8
ādiḥ10 = nor the beginning; ca9 = and; na11 saṁpratiṣṭhā13 = nor the continuance; upalabhyate5 = is seen; ca12 = and; chittvā19 = having cut; enam15 = this; suvirūḍha-mūlam16 = firmly rooted; aśvattham14 = Asvattam
tree; dṛḍhena18 = with strong; asaṅga-śastreṇa17 = weapon of detachment. 15.3 |
ततः
पदं तत्परिमार्गितव्यं यस्मिन्गता
न निवर्तन्ति
भूयः । तमेव
चाद्यं पुरुषं
प्रपद्ये यतः प्रवृत्तिः
प्रसृता पुराणी
॥१५- ४॥ tataḥ padaṁ tatparimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ tataḥ1 = Thereafter; parimārgitavyam4 = seek; tat3 = that; padam2 = goal [Vishnu as the goal]; gatā6 = going; yasmin5 = where; [one] na nivartanti7 = does not return; bhūyaḥ8 = again; [back into a world of misery]; ca11 = and; prapadye14 = surrender [take refuge]; tam9 = in That; ādyam12 = primal; puruṣam13 = Person; yataḥ15 = from whom; eva10 = indeed; prasṛtā17 = come forth; purāṇī18 = eternal; pravṛttiḥ16 = Manifestation. 15.4 |
(15.4)
Then, that path must be sought from which those who have reached it never
return, saying ''l seek refuge only in that Primal Person from whom has come
forth this ancient current of the world" (this cosmic process). The
disciple, detaching himself from the objective, takes refuge in the primal
consciousness from which cosmic energies issue. |
निर्मानमोहा
जितसङ्गदोषा अध्यात्मनित्या
विनिवृत्तकामाः
। द्वन्द्वैर्विमुक्ताः
सुखदुःखसंज्ञै- र्गच्छन्त्यमूढाः
पदमव्ययं तत्
॥१५- ५॥ nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ amūḍhāḥ9 = The wise ones; nirmāna-mohā1 = without false pride and delusion; jita-saṅga-doṣā2 = having vanquished the evil of
attachment [conquered-attachment-evil]; adhyātma-nityā3 = (who are) eternally devoted to
the Self [Self-eternal]; vinivṛtta-kāmāḥ4 = divorced from passion [free
from-desires];vimuktāḥ6 = free from; dvandvaiḥ5 = dualities; sukha-duḥkha-sańjńaiḥ7 = called happiness and sorrow
[happiness-sorrow-called]; gacchhanti8 = reach; tat12 = that; avyayam11 = eternal; padam10 = state. 15.5 |
(15.5)
Those, who are freed from pride and delusion, who have conquered the evil
of attachment, who, all desires stilled, are ever devoted
to the Supreme Spirit, who are liberated from the dualities known as pleasure
and pain and are undeluded, go to that eternal state. |
न
तद्भासयते सूर्यो
न शशाङ्को न पावकः
। यद्गत्वा
न निवर्तन्ते
तद्धाम परमं मम
॥१५- ६॥ na tad bhāsayate
sūryo na śaśāṅko
na pāvakaḥ na1 sūryaḥ4 = Neither sun; na śaśāṅkaḥ5 = nor moon; na pāvakaḥ6 = nor fire; bhāsayate3 = illuminates; tat2 = That. tat10 = That; [is] mama13 = My; paramam12 = Supreme; dhāma11 = abode; gatvā8 = reaching; yat7 = which; [they] na nivartante9 = do not come back. 15.6 |
(15.6) The
sun does not illumine that, nor the moon nor the fire. That is My supreme
abode from which those who reach it never
return. Cp. Kaṭha Up., V, I5; Muṇḍaka Up, II, 2-IO. This verse
refers to the Immutable Brahman which can be reached
by ascetic practices. |
ममैवांशो
जीवलोके जीवभूतः
सनातनः । मनःषष्ठानीन्द्रियाणि
प्रकृतिस्थानि
कर्षति ॥१५- ७॥ mamaivāṁśo jīvaloke
jīvabhūtaḥ sanātanaḥ aṁśaḥ3 = A fragment of; mama1 = My own Self; eva2 = indeed; [becomes] sanātanaḥ6 = the eternal; jīva-bhūtaḥ5 = Jivatmas
[embodied souls]; jīva-loke4 = in the world of Jivas; karṣati10 = drawing; indriyāṇi8 = the sense organs; [with] manaḥ-ṣaṣṭhāni7 = the mind as the sixth sense; [and] prakṛti-sthāni9 = abiding in Nature. 15.7 |
(15.7) A fragment (or fraction) of My own self, having become a living
soul, eternal, in the world of life, draws to itself the senses of which the
mind is the sixth, that rest in nature. mamaivāṁśaḥ,: a fragment (or fraction) of myself. This does not mean that the Supreme
is capable of division or partition into fragments. The individual is a movement
of the Supreme: a focus of the one great Life. The self is the nucleus which
can enlarge itself and embrace the whole world, with heart and mind, in an
intimate communion. The actual manifestations may be partial but the reality
of the individual soul is the Divine which the human manifestation does not
fully bring out. God's image in man is the bridge between heaven and earth.
Each individual has eternal significance in the cosmos. When he rises above
his limitations, he is not
dissolved in the Superpersonal Absolute but lives in the Supreme1 and enters into a
co-partnership with God in the cosmic activity. S. makes out that the self is a part of the Supreme in
the same way as the space in an earthen jar or a house is a part of the
universal space. For R., the soul is an actual fragment (aṁśa) of
God. It becomes a substantial individual soul in the world and suffers
bondage by entering the service of the sense objects. jīvabhūtaḥ: having become a living soul. Sarṁkarānanda says, "The
eternal portion, having assumed the condition of the knower of the field, for
the purpose of manifesting name and form, becomes the cognizer."2 The Supreme becomes the Jīva in some mode (prakārāntareṇa).
It is not in essence the Jīva but assumes that form. It is
jīvabhūta and not jīvātmika. The Jīvātman is one center of the multiple
Divine and expresses one aspect of the Divine consciousness. The Jīva
belongs to the world of manifestation and is dependent on the One; the Atman
is the one supporting the manifestation. The jīva's fulfilment consists
in the expression of his characteristic nature. If he adopts the right
attitude to the Divine, his nature becomes purified
of the influences which diminish and distort it and the truth of his
personality comes out with distinctiveness. While the individuals are in
essence one with the Divine, in the world of manifestation, each is a partial
manifestation of the Divine. Each of us is a ray of the Divine consciousness
into which our being, if we will only allow it, can be
transfigured. Prakṛtiṣthāni:
in their natural places. S. Abiding in bodies made of prakṛti, R. 1 nivasiṣyasi mayyeva, XII, 8. 2 namarūpavyākaraṇāya kṣetrajńatāṁ gataḥ, pramātā bhūtvā tiṣṭhati. |
शरीरं
यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः
। गृहित्वैतानि
संयाति वायुर्गन्धानिवाशयात्
॥१५- ८॥ śarīraṁ yad avāpnoti yac cāpy utkrāmatīśvaraḥ yat4 = When; īśvaraḥ8 = Isvarah; avāpnoti3 = enters [obtains]; ca5 = and; api6 = also; yat2 = when; [He] utkrāmati7 = leaves; śarīram1 = the body; [He] gṛhitva9 = takes; etāni10 = these [sense organs and the mind]; [and] saṁyāti11 = leaves; iva14 = as; vāyuḥ12 = the wind; [carries] gandhān13 = the fragrance; āśayāt15 = from their
origin [flowers].15.8 |
(15.8)
When the lord takes up a body and when he leaves it, he takes
these (the senses and mind) and goes even as the wind carries perfumes from
their places. The subtle body accompanies the soul in its wanderings
through cosmic existence. |
श्रोत्रं
चक्षुः स्पर्शनं
च रसनं घ्राणमेव
च । अधिष्ठाय
मनश्चायं विषयानुपसेवते
॥१५- ९॥ śrotraṁ cakṣuḥ sparśanaṁ
ca rasanaṁ
ghrāṇam eva ca ayam12 = He; upasevate14 = experiences; viṣayān13 = sense objects; adhiṣṭhāya9 = by overseeing; śrotram1 = the ears; cakṣuḥ2 = the eyes; ca4 = and; sparśanam3 = the skin; eva7 = also; rasanam5 = the tongue; ca8 = and; ghrāṇam6 = the nose; ca11 = and; manaḥ10 = the mind. 15.9 |
(15.9) He
enjoys the objects of the senses, using the ear, the eye, the touch sense, the
taste sense and the nose as also the mind. |
उत्क्रामन्तं
स्थितं वापि भुञ्जानं
वा गुणान्वितम्
। विमूढा नानुपश्यन्ति
पश्यन्ति ज्ञानचक्षुषः
॥१५- १०॥ utkrāmantaṁ sthitaṁ
vāpi bhuńjānaṁ
vā guṇānvitam vimūḍhā8 = The deluded
person; na9 = does not; anupaśyanti10 = see; [the self or the soul] vā3 = either; utkrāmantam1 = leaving the body;
vā6 = or; sthitam2 = remaining in the
body; api4 = although; bhuńjānam5 = experiencing;
[the sense objects] guṇa-anvitam7
= in association with Guna; [only] jńāna-cakṣuṣaḥ12 = the ones with the eye of wisdom; paśyanti11 = do see. 15.10 |
(15.10) When He departs or stays or experiences, in
contact with the modes, the deluded do not see (the indwelling soul) but they
who have the eye of wisdom (or whose eye is wisdom) see. |
यतन्तो
योगिनश्चैनं
पश्यन्त्यात्मन्यवस्थितम्
। यतन्तोऽप्यकृतात्मानो
नैनं पश्यन्त्यचेतसः
॥१५- ११॥ yatanto yoginaś cainaṁ
paśyanty ātmany
avasthitam yatantaḥ1 = The striving; yoginaḥ2 = Yogis; paśyanti5 = can see; enam4 = this [the Self]; avasthitam7 = established; ātmani6 = in themselves; ca3 = and; acetasaḥ14 = the imprudent; akṛta-ātmānaḥ10 = not established in the self; api9 = though; yatantaḥ8 = striving; na11 = do not; paśyanti13 = see; enam12 = this. 15.11 |
(15.11)
The sages also striving perceive Him as established in the self, but the
unintelligent, whose souls are undisciplined, though striving, do not find
Him. |
यदादित्यगतं
तेजो जगद्भासयतेऽखिलम्
। यच्चन्द्रमसि
यच्चाग्नौ तत्तेजो
विद्धि मामकम्
॥१५- १२॥ yad ādityagataṁ tejo
jagad bhāsayatekhilam tejaḥ3 = The splendor; yat1 = which is; āditya-gatam2 = in the sun; bhāsayate5 = illumines; akhilam6 = the whole; jagat4 = world; yat7 = that which is; candramasi8 = in the moon; ca10 = and; yat9 = that which is; agnau11 = in the fire; viddhi14 = know; tat12 = that; tejaḥ13 = light; [is] māmakam15 = Mine. 15.12 |
(15.I2)
That splendor of the sun that illumines this whole world, that which is in
the moon, that which is in the fire, that splendor, know
as Mine. |
गामाविश्य
च भूतानि धारयाम्यहमोजसा
। पुष्णामि
चौषधीः सर्वाः
सोमो भूत्वा रसात्मकः
॥१५- १३॥ gām āviśya ca
bhūtāni dhārayāmy aham ojasā ca3 = Moreover; aham6 = I; dhārayāmi5 = sustain; bhūtāni4 = all beings; ojasā7 = with My power; āviśya2 = by entering; gām1 = earth; ca9 = and; puṣṇāmi8 = I nourish; sarvāḥ11 = all; auṣadhīḥ10 = flora [herbs]; bhūtvā13 = by becoming; rasātmakaḥ14 = juice or sap-giving; somaḥ12 = moon. 15.13 |
(15.13) And entering the earth, I support
all beings by My vital energy; and becoming the sapful
soma (moon), I nourish all herbs (or plants). |
अहं
वैश्वानरो भूत्वा
प्राणिनां देहमाश्रितः
। प्राणापानसमायुक्तः
पचाम्यन्नं चतुर्विधम्
॥१५- १४॥ ahaṁ vaiśvānaro
bhūtvā prāṇināṁ
deham āśritaḥ bhūtvā3 = Becoming; vaiśvānaraḥ2 = digestive fire; deham5 = in the bodies; [and] āśritaḥ6 = abiding; prāṇinām4 = in all living beings; aham1 = I; prāṇa-apāna-samāyuktaḥ7 = in connection with Prana (Up) and Apana (down)
breaths; pacāmi8 = digest; caturvidham10 = four kinds; annam9 = of foods. 15.14 |
(15.14) Becoming the fire of life in the bodies of living creatures and
mingling with the upward and downward breaths, I
digest the four kinds of food. pacāmy: literally
cook. |
सर्वस्य
चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं
च । वेदैश्च
सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव
चाहम् ॥१५- १५॥ sarvasya cāhaṁ hṛdi
saṁniviṣṭo mattaḥ
smṛtir jńānam
apohanaṁ ca aham3 = I; san-niviṣṭaḥ5 = am sitting/am seated [as Antaryami--Inner
Abider]; hṛdi4 = in the heart; sarvasya1 = of all living beings; ca2 = and; mattaḥ6 = from Me; [come] smṛtiḥ7 = memory; jńānam8 = knowledge; ca10= and; apohanam9 = loss [forgetfulness]; ca12 = and; aham14 = I; vedyaḥ16 = am knowable; sarvaiḥ13 vedaiḥ11 = by all Vedas; aham21 = I; [am] eva15 = indeed; vedānta-kṛt17 = the author of
Vedas; ca20 = and; eva19 = indeed; veda-vit18 = the Knower of Vedas. 15.15 |
(15.I5)
And I am lodged in the hearts of all; from Me are
memory and knowledge as well as their loss. I am indeed He who is to be known by all the Vedas. I indeed (am) the author of the
Vedanta and I too the knower of the Vedas.1 apohanaṁ: loss, destruction, rejection. I Cp, Bhīṣma,
who in the M.B. says of Kṛṣṇa, vedavedāṅgavińānaṁ
balaṁ cāpy adkikaṁ tathā. |
द्वाविमौ
पुरुषौ लोके क्षरश्चाक्षर
एव च । क्षरः
सर्वाणि भूतानि
कूटस्थोऽक्षर
उच्यते ॥१५- १६॥ dvāv imau puruṣau loke kṣaraś cākṣara eva ca imau2 = These; dvāu1 = two; puruṣau3 = Purushas [entities]; loke4 = in this world; [are] kṣaraḥ ca akṣaraḥ5 = the perishable and the imperishable; ca8 = and; eva6 = indeed; kṣaraḥ9 = the perishable; [is] sarvāṇi bhūtāni10 = all living
beings--their bodies; [and] akṣara12 = the imperishable; ucyate13 = is called; kūṭasthaḥ11 = the Immutable--Self . 15.16 |
(15.16)
There are two persons in this world, the perishable and the imperishable, the
perishable is all these existences and the unchanging is the
imperishable. |
उत्तमः
पुरुषस्त्वन्यः
परमात्मेत्युदाहृतः
। यो
लोकत्रयमाविश्य
बिभर्त्यव्यय
ईश्वरः ॥१५- १७॥ uttamaḥ puruṣas tv anyaḥ
paramātmety udāhṛtaḥ tu3 = But; uttamaḥ1 puruṣaḥ2 = the Highest Person; [is] anyaḥ4 = different; yaḥ9 = who; udāhṛtaḥ8 = is described; [as] parama5 ātmā6 = the Supreme Self; eti7 = thus; āviśya11 = entering inside [pervading]; loka-trayam10 = the three worlds; bibharti12 = maintains and preserves; [and is] avyayaḥ13 = the imperishable; īśvaraḥ14 = Supreme Controller--God. 15.17 |
(15.I7) But other than
these, the Highest Spirit called the Supreme Self who, as the Undying Lord,
enters the three worlds and sustains them. The soul
in the ever changing cosmos is kṣara; akṣara is the eternal
spirit, unchanged and immobile, the immutable in the mutable. When the soul turns to this
immutable, the cosmic movement falls away from it and it reaches its
unchanging eternal existence. These two are not
irreconcilable opposites, for Brahman is both one and many, the
eternal unborn as also the cosmic streaming forth. For the Gītā,
this moving world is a creation of the Lord. The Divine
accepts the world and acts in it; varta eva ca karmaṇi.
From the cosmic end, the Supreme is Īśvara,
the Highest Person, Puruṣottama, the Lord of the universe who dwells in
the heart of every creature." paramātmā6: the
Supreme Self. God in the soul. Gītā refers
here, not to the unknown abyss of the Godhead but to
the Spirit, indwelling and moving creation. The Gita exalts the
conception of the Personal God who combines in Himself the timeless existence
(akṣara) and the temporal beginning (kṣara), S. interprets
the mutable as the changing universe, the immutable as the
Māyāsakti or the power of the Lord and the Supreme is said to be
eternal, pure and intelligent and free from the
limitations of the mutable and the immutable. R. takes
akṣara to be the emancipated soul. The universe consists of two
essences distinguished as the self and the inanimate (jaḍa), the
immutable and the mutable. Above them is the Supreme transcending the universe
and yet at the same time permeating it. The two puruṣas may be
interpreted as referring to the two natures, the one higher, His own
essential nature, adhyātma, and the other lower, prakṛti, Cp, Śvetāśvatara Up.,1,10. |
यस्मात्क्षरमतीतोऽहमक्षरादपि
चोत्तमः । अतोऽस्मि
लोके वेदे च प्रथितः
पुरुषोत्तमः
॥१५- १८॥ yasmāt kṣaram atītoham
akṣarād api cottamaḥ yasmāt1
kṣaram2
atītaḥ3 aham4
akṣarāt5
api6
ca7
uttamaḥ8 yasmāt1 = Since; aham4 = I; atītaḥ3 = transcend or go beyond; kṣaram2 = the perishable; ca7 = and; api6 = also; uttamaḥ8 = higher than; akṣarāt5 = the imperishable; ataḥ9 = therefore; asmi10 = I am; prathitaḥ14 = celebrated; loke11 = in the world; ca13 = and; vede12 = in the Vedas; [as] puruṣottamaḥ15 = Purushotama--the Highest Person/the Supreme Person. 15.18 |
(15.18) As I
surpass the perishable and am higher even than the imperishable,
I am celebrated as the Supreme Person in the world and in the Veda. Cp. Muṇḍaka Up., II, I, I-2. akṣarāt parataḥ,paraḥ puruṣaḥ). |
यो
मामेवमसंमूढो
जानाति पुरुषोत्तमम्
। स
सर्वविद्भजति
मां सर्वभावेन
भारत ॥१५- १९॥ yo mām evam asaṁmūḍho jānāti puruṣottamam yaḥ1 = He who; [is] evam3 = thus; asammūḍhaḥ4 = without delusion; jānāti5 = knows; mām2 = Me; [as] puruṣottamam6 = the Supreme Person. saḥ7 = He; [is] sarva-vit8
= the knower of all; [and] bhajati9 = worships; mām10 = Me; sarva-bhāvena11 = with all his being; bhārata12 = O Scion of Bharata clan. 15.19 |
(15.19) He who,
undeluded, thus knows Me, the Highest Person, is the knower of all and worships
Me with all his being (with his whole spirit), O Bhārata (Arjuna). Knowledge leads to devotion. |
इति गुह्यतमं
शास्त्रमिदमुक्तं
मयानघ । एतद्बुद्ध्वा
बुद्धिमान्स्यात्कृतकृत्यश्च
भारत ॥१५- २०॥ iti guhyatamaṁ śāstram
idam uktaṁ mayānagha iti1 guhyatamam2 śāstram3 idam4 uktam5 mayā6 anagha7 anagha7
= O sinless one; iti1 = thus; idam4 = this; guhyatamam2 = the most secret; śāstram3 = doctrine; uktam5 = was declared; mayā6 = by Me. buddhvā9 = Knowing; etat8 = this; syāt11 = one becomes; buddhimān10 = enlightened; ca13 = and; kṛtakṛtyaḥ12 = accomplished in his duties; bhārata14 = O Scion of Bharata dynasty.15.20 |
(15.20) Thus has this most secret doctrine been taught by Me, O blameless
one. By knowing this, a man will become wise and will have
fulfilled all his duties, O Bhārata (Arjuna). iti …puruṣottamayogo nāma pańcadaśo ' dhyāyaḥ, This is the fifteenth chapter entitled The Yoga of the Supreme Person. |