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
ūrdhvamūlam adhaḥśākham aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni yas taṁ veda sa vedavit 15.1
śrībhagavān uvāca
ūrdhva-mūlam¹ adhaḥ-śākham² aśvattham³ prāhuḥ⁴ avyayam⁵
chandāṁsi⁶ yasya⁷ parṇāni⁸ yaḥ⁹ tam¹⁰ veda¹¹ saḥ¹² vedavit¹³ 15.1

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,

jñānena 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
adhaś ca mūlāny anusaṁtatāni karmānubandhīni manuṣyaloke 15.2
adhaḥ¹ ca² urdhvam³ prasṛtāḥ⁴ guṇa pravṛddhā⁵ viṣaya pravālāḥ⁶
adhaḥ⁷ ca⁸ mūlāni⁹ anusantatāni¹⁰ karma-anubandhīni¹¹ manuṣya-loke¹² 15.2

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
aśvattham enaṁ suvirūḍhamūlaṁ asaṅgaśastreṇa dṛḍhena chittvā 15.3
na rūpam¹ asya² iha³ tathaḥ⁴ upalabhyate⁵ na⁶ antaḥ⁷ na⁸ ca⁹ ādiḥ¹⁰ na¹¹ ca¹² saṁpratiṣṭhā¹³
aśvattham¹⁴ enam¹⁵ suvirūḍha-mūlam¹⁶ asaṅga-śastreṇa¹⁷ dṛḍhena¹⁸ chittvā¹⁹ 15.3

iha³ = In this [world]; na^1A asya² rūpam^1B = neither^1A its² form^1B; 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       
(15.3) Its real form is not thus perceived here, nor its end nor beginning nor its foundation. Having cut off this firm-rooted Aśvattham (peepal tree) with the strong sword of nonattachment.

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
tameva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī 15.4
tataḥ¹ padam² tat³ parimārgitavyam⁴ yasmin⁵ gatā⁶ na nivartanti⁷ bhūyaḥ⁸
tam⁹ eva¹⁰ ca¹¹ ādyam¹² puruṣam¹³ prapadye¹⁴ yataḥ¹⁵ pravṛttiḥ¹⁶ prasṛtā¹⁷ purāṇī¹⁸ 15.4

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
dvandvair vimuktāḥ sukhaduḥkhasaṁjñaiḥ gacchhanty amūḍhāḥ padam avyayaṁ tat 15.5
nirmāna-mohā¹ jita-saṅga-doṣā² adhyātma-nityā³ vinivṛtta-kāmāḥ⁴
dvandvaiḥ⁵ vimuktāḥ⁶ sukha-duḥkha-sañjñaiḥ⁷ gacchhanti⁸ amūḍhāḥ⁹ padam¹⁰ avyayam¹¹ tat¹² 15.5

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-sañjñaiḥ⁷ = 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
yad gatvā na nivartante tad dhāma paramaṁ mama 15.6
na¹ tat² bhāsayate³ sūryaḥ⁴ na śaśāṅkaḥ⁵ na pāvakaḥ⁶
yat⁷ gatvā⁸ na nivartante⁹ tat¹⁰ dhāma¹¹ paramam¹² mama¹³ 15.6

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
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7
mama¹ eva² aṁśaḥ³ jīva-loke⁴ jīva-bhūtaḥ⁵ sanātanaḥ⁶
manaḥ-ṣaṣṭhāni⁷ indriyāṇi⁸ prakṛti-sthāni⁹ karṣati¹⁰ 15.7

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 kṣetrajñatāṁ gataḥ, pramātā bhūtvā tiṣṭhati.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।

गृहित्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५- ८॥

śarīraṁ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṁyāti vāyur gandhān ivāśayāt 15.8
śarīram¹ yat² avāpnoti³ yat⁴ ca⁵ api⁶ utkrāmati⁷ īśvaraḥ⁸
gṛhitva⁹ etāni¹⁰ saṁyāti¹¹ vāyuḥ¹² gandhān¹³ iva¹⁴ āśayāt¹⁵ 15.8

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
adhiṣṭhāya manaś cāyaṁ viṣayān upasevate 15.9
śrotram¹ cakṣuḥ² sparśanam³ ca⁴ rasanam⁵ ghrāṇam⁶ eva⁷ ca⁸
adhiṣṭhāya⁹ manaḥ¹⁰ ca¹¹ ayam¹² viṣayān¹³ upasevate¹⁴ 15.9

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 bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15.10
utkrāmantam¹ sthitam² vā³ api⁴ bhuñjānam⁵ vā⁶ guṇa-anvitam⁷
vimūḍhā⁸ na⁹ anupaśyanti¹⁰ paśyanti¹¹ jñāna-cakṣuṣaḥ¹² 15.10

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; bhuñjānam⁵ = experiencing; [the sense objects] guṇa-anvitam⁷  = in association with Guna; [only] jñāna-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
yatantopy akṛtātmāno nainaṁ paśyanty acetasaḥ 15.11
yatantaḥ¹ yoginaḥ² ca³ enam⁴ paśyanti⁵ ātmani⁶ avasthitam⁷
yatantaḥ⁸ api⁹ akṛta-ātmānaḥ¹⁰ na¹¹ enam¹² paśyanti¹³ acetasaḥ¹⁴ 15.11

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
yac candramasi yac cāgnau tat tejo viddhi māmakam 15.12
yat¹ āditya-gatam² tejaḥ³ jagat⁴ bhāsayate⁵ akhilam⁶
yat⁷ candramasi⁸ yat⁹ ca¹⁰ agnau¹¹ tat¹² tejaḥ¹³ viddhi¹⁴ māmakam¹⁵ 15.12

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
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ 15.13
gām¹ āviśya² ca³ bhūtāni⁴ dhārayāmi⁵ aham⁶ ojasā⁷
puṣṇāmi⁸ ca⁹ auṣadhīḥ¹⁰ sarvāḥ¹¹ somaḥ¹² bhūtvā¹³ rasātmakaḥ¹⁴ 15.13

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
prāṇāpānasamāyuktaḥ pacāmy annaṁ caturvidham 15.14
aham¹ vaiśvānaraḥ² bhūtvā³ prāṇinām⁴ deham⁵ āśritaḥ⁶
prāṇa-apāna-samāyuktaḥ⁷ pacāmi⁸ annam⁹ caturvidham¹⁰ 15.14

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 jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo vedāntakṛd vedavid eva cāham 15.15
sarvasya¹ ca² aham³ hṛdi⁴ san-niviṣṭaḥ⁵ mattaḥ⁶ smṛtiḥ⁷ jñānam⁸ apohanam⁹ ca¹⁰
vedaiḥ¹¹ ca¹² sarvaiḥ¹³ aham¹⁴ eva¹⁵ vedyaḥ¹⁶ vedānta-kṛt¹⁷ veda-vit¹⁸ eva¹⁹ ca²⁰ aham²¹ 15.15

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; jñānam⁸ = 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, vedavedāṅgaviñā­naṁ 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
kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate 15.16
dvāu¹ imau² puruṣau³ loke⁴ kṣaraḥ ca akṣaraḥ⁵ eva⁶ ca⁸
kṣaraḥ⁹ sarvāṇi bhūtāni¹⁰ kūṭasthaḥ¹¹ akṣara¹² ucyate¹³ 15.16

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
yo lokatrayam āviśya bibharty avyaya īśvaraḥ 15.17
uttamaḥ¹ puruṣaḥ² tu³ anyaḥ⁴ parama⁵ ātmā⁶ eti⁷ udāhṛtaḥ⁸
yaḥ⁹ loka-trayam¹⁰ āviśya¹¹ bibharti¹² avyayaḥ¹³  īśvaraḥ¹⁴ 15.17

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
atosmi loke vede ca prathitaḥ puruṣottamaḥ 15.18

yasmāt¹ kṣaram² atītaḥ³  aham⁴ akṣarāt⁵ api⁶ ca⁷ uttamaḥ⁸
ataḥ⁹ asmi¹⁰ loke¹¹ vede¹² ca¹³ prathitaḥ¹⁴ puruṣottamaḥ¹⁵ 15.18

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
sa sarvavid bhajati māṁ sarvabhāvena bhārata 15.19
yaḥ¹ mām² evam³ asammūḍhaḥ⁴ jānāti⁵ puruṣottamam⁶
saḥ⁷ sarva-vit⁸ bhajati⁹ mām¹⁰ sarva-bhāvena¹¹ bhārata¹² 15.19

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
etat buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata 15.20

iti¹ guhyatamam² śāstram³ idam⁴ uktam⁵ mayā⁶ anagha⁷
etat⁸ buddhvā⁹ buddhimān¹⁰ syāt¹¹ kṛtakṛtyaḥ¹² ca¹³ bhārata¹⁴ 15.20

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 pañcadaśo ' dhyāyaḥ,

This is the fifteenth chapter entitled The Yoga of the Supreme Person.