Chapter 15. Purusottama-yoga: The Supreme Person

श्रीभगवानुवाच ।

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१॥

śrī-bhagavān uvācha॥

ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam
chhandāṁsi yasya parṇāni yas taṁ veda sa veda-vit [1]

sri-bhagavan uvacha–The Supreme Lord said: prahuh–It is said in the scriptures (when describing this material world): urdhva-mulam–«The roots are uppermost as it is rooted in aversion to the highest principle, the Supreme Lord; adhah-sakham–the branches face downwards, representing all beings from Lord Brahma down to the lowest species; avyayam–and it is endless (for those who desire the independence to enjoy the fruits of their actions); asvattham–yet transient; (for a person with devotion to the Lord) it will be ‘gone tomorrow’. chhandamsi–The ritualistic verses of the Vedas; parnani–are represented by the protective leaves; yasya–of the Asvattha or Peepul tree of this material world.» yah–One who; veda–knows; tam–that tree; sah–he; veda-vit–is a knower of the Vedas. [1]

Translation:

1 The Supreme Lord said: It is said in the scriptures that this material world is like a Peepul tree, roots up, branches down, endless, yet transient. Its leaves represent the nourishing verses of the Vedas. One who knows this tree is a knower of the Vedas.

Commentary

The roots of the tree of this world are said to face upwards — its root cause is the highest plane. It is manifest by the potency of the Supreme Lord. However, it is rooted in aversion to the Lord. Its branches are said to face downwards since according to the law of karma all species of life from the highest to the lowest branch out from it. It is known as an Asvattha tree. The word asvattha means ‘ephemeral,’ or ‘that which does not remain in the same state for even a day.’ Yet, it is endless* in the sense that it constantly appears in the natural flow of cause and effect. The leaves of the tree represent the fruitive verses of the Vedas (karma-kanda). As the leaves of a tree nourish and beautify it, these verses similarly encourage and illuminate the world.

The external potency of the Lord, maya, is eternal, and it manifests this world. Yet the world itself is perishable inasmuch as it again becomes unmanifest. Although the fruitive verses of the Vedas provide its nourishment, their underlying purpose is rather to enlighten the conditioned souls to take shelter of the Supreme Lord who is transcendental to the mundane. Thus, one who knows these fundamental principles is a knower of the true essence of the Vedas.

*The Peepul tree is known for its longevity.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसन्ततानि
कर्म्मानुबन्धीनि मनुष्यलोके ॥२॥

adhaś chordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś cha mūlāny anusantatāni
karmānubandhīni manuṣya-loke [2]

tasya sakhah–Its branches, representing the living beings; visaya-pravalah–with shoots, representing the objects of the senses; guna-pravrddhah–nourished by the three modes of nature; adhah prasrtah–extend downwards as the planes of human, animal, and lower species; urdhvam cha–and upwards, as the planes of higher celestial beings. karma-anubandhini–According to religious and irreligious actions; mulani–some roots, as aerial roots; anusantatani–as a secondary causal factor, as the search to enjoy the fruits of actions, have extended; adhah cha–downwards also; manusya-loke–in the human plane. [2]

Translation:

2 Some of its branches extend upwards (as the planes of the demigods and celestial beings), some of the branches extend downwards (as the planes of the humans, animals, and lower species), and nourished by three modes of nature, its shoots are the objects of the senses. Some aerial roots also extend downwards, to take root in the land of karma, within the human plane.

Commentary

Within the expansive manifestation of this ‘perishable yet endless’ world, some of the living beings are nourished by the mode of goodness, and they wander throughout the upper planes, in the ego of gods and celestial beings. Others, influenced by the modes of passion and ignorance, are wandering throughout the planes of the humans, animals, trees, and lower species, assuming the identities of those species. The shoots of the tree of this world represent the objects of the senses — sound, smell, touch, taste, and form, as transformations of the five primary subtle elements (pancha-tanmatra) produced from the ego of the living beings.

The principal roots face upwards, inverted, indicating aversion to the Supreme Lord. Further, some aerial roots face downward, entering the land of karma in the human plane. These represent the humans’ attempt to enjoy the fruits of their actions, and these aerial roots nourish the tree as a separate, secondary cause.

न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलम्
असङ्गशस्त्रेण दृढेन छित्त्वा ॥३॥

ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्त्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी ॥४॥

na rūpam asyeha tathopalabhyate
nānto na chādir na cha sampratiṣṭhā
aśvattham enaṁ suvirūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chhittvā [3]

tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva chādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī [4]

iha–Within this world; tatha rupam–that inverted form; asya–of the Asvattha tree representing this world; na upalabhyate–cannot be realised (through any method except Vedic knowledge); (asya) antah na–nor its end; adih cha na–nor its origin; sampratistha cha na–nor its continuance. chhittva–Cutting down; enam suvirudha-mulam–this stubbornly rooted (in aversion to the Supreme Lord); asvattham–perishable tree of the material world; drdhena–with the sharp; asanga-sastrena–axe of detachment acquired from sadhu-sanga, association of saints; tatah–and thereafter; yasmin gatah (santah)–having reached that plane from which; (kechid api)–one; na nivartanti–does not return; bhuyah–again; parimargitavyam–one should approach for shelter; tat padam–the holy feet of Lord Visnu; (ekanta bhaktya)–with exclusive devotion; (iti evam)–in this way: prapadye–«I surrender unto; tam eva cha–Him alone; adyam–the original; purusam–Supreme Person; yatah–from whose illusory energy; (esa)–this; purani–perpetual; pravrttih–manifestation; prasrta–has appeared.» [3–4]

Translation:

3–4 In the human plane, this inverted form of the Peepul tree of this material world is inconceivable (without Vedic knowledge) — neither its beginning, nor its middle, nor its end can be perceived. From the association of devotees, one acquires the sharp axe of detachment from the mundane. Using this weapon to cut down that illusory tree of one’s mundane existence which is stubbornly rooted in aversion to the Supreme Lord, one attains to the plane of no return, which is the lotus feet of the Lord. With pure devotion, one should approach the holy lotus feet of the Supreme Lord Visnu for shelter, and pray, «I surrender unto the Original Person, the Supreme Lord of all, by whose illusory potency (maya) this perpetual tree of the material world has appeared.»

निर्म्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्
गच्छन्त्यमूढाः पदमव्ययं तत् ॥५॥

nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gachchhanty amūḍhāḥ padam avyayaṁ tat [5]

nirmana-mohah (santah)–Having become free from pride and delusion; jita-sanga-dosah–free from the defect of unholy association; adhyatma-nityah–dedicated to self-realisation; vinivrtta-kamah–completely free from desire; vimuktah–completely liberated; dvandvaih–from the dualities; sukha-duhkha-samjnaih–known as joy and sorrow; amudhah–thus undeluded; (te)–those surrendered souls; gachchhanti–reach; tat–that; avyayam–eternal; padam–goal. [5]

Translation:

5 Free from vanity and delusion, aloof to unholy association, dedicated to self-realisation, desireless, liberated from the duality of joy and sorrow, undeluded, those surrendered souls reach the eternal goal.

न तद्भासयते सूर्य्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्त्तन्ते तद्धाम परमं मम ॥६॥

na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṁ mama [6]

tat mama–That is My; paramam–all-illuminating; dhama–holy abode; gatva–having reached; yat–which; (prapannah)–the surrendered souls; na nivartante (tatah)–never return from there. suryah–The sun; na bhasayate–cannot illuminate; tat–that; na sasankah–nor the moon; na pavakah–nor fire. [6]

Translation:

6 The surrendered souls reach My eternal abode, never to return to this world. Neither sun, nor moon, nor fire — nothing can illuminate that all-illuminating supreme abode.

ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनः षष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥७॥

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [7]

eva–Certainly; jiva-bhutah–the spirit soul living being is; mama–My; sanatanah–eternal; amsah–particle, potency. jiva-loke–In this world; karsati–it attracts, adopts; prakrti-sthani–the mundane; manah sasthani indriyani–six perceptual senses including the mind. [7]

Translation:

7 The soul is a particle (potency) of Mine. Although it is eternal, for worldly existence it adopts the five mundane senses and the mind, which is the sixth.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥८॥

śarīraṁ yad avāpnoti yach chāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt [8]

yat sariram–Regarding any body which; isvarah–the soul, as master of the body; avapnoti–obtains; yat cha api–and from which; utkramati–it departs; (tada)–then; grhitva–taking; etani–these six senses; vayuh iva–as the wind; gandhan–carries fragrance; asayat–from its source, such as a flower; (sarirantaram) samyati–it goes to enter another body. [8]

Translation:

8 The soul is the master of the body. When it departs the body, it goes to enter another, carrying these (subtle) senses, as the wind carries fragrance from its source.

श्रोत्रञ्चक्षुः स्पर्शनञ्च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥९॥

śrotrañ chakṣuḥ sparśanañ cha rasanaṁ ghrāṇam eva cha
adhiṣṭhāya manaś chāyaṁ viṣayān upasevate [9]

adhisthaya–Presiding over; srotram–the ear; chaksuh–eye; sparsanam–skin; rasanam cha–tongue; ghranam eva cha–and nose; manah cha–and also the mind; ayam–this soul; upasevate–enjoys; visayan–the objects of the senses — sound, etc. [9]

Translation:

9 Presiding over the ear, eye, skin, tongue, and nose, and also the mind, the living entity enjoys the sense objects of sound, form, touch, taste, and smell.

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१०॥

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñāna-chakṣuṣaḥ [10]

vimudhah–Those thus deluded; na anupasyanti–cannot see; (jivam)–the soul; utkramantam–when departing the body; sthitam va api–or residing in the body; bhunjanam va–or enjoying; guna-anvitam–in association with the senses and their objects. jnana-chaksusah–Persons with the eyes of wisdom; pasyanti–see. [10]

Translation:

10 Those who are thus deluded cannot see the soul when it is departing the body, residing in the body, or when enjoying through the senses in the body. Those with the eyes of wisdom can see.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥११॥

yatanto yoginaś chainaṁ paśyanty ātmany avasthitam
yatanto ’py akṛtātmāno nainaṁ paśyanty achetasaḥ [11]

cha–And; yatantah–the perseverent, sincere; yoginah–yogis — seekers; pasyanti–see; enam–this soul; avasthitam–situated; atmani–within. yatantah api–But despite endeavouring; achetasah–those of poor understanding; akrta-atmanah–lacking self-control; na pasyanti–cannot see; enam–this soul. [11]

Translation:

11 And the sincere seekers see the soul present within. But persons of poor understanding and lacking in self-control cannot see the soul, despite their endeavours.

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

yad āditya-gataṁ tejo jagad bhāsayate ’khilam
yach chandramasi yach chāgnau tat tejo viddhi māmakam [12]

yat tejah–That effulgence which; aditya-gatam–emanates from the sun; bhasayate–and illuminates; akhilam jagat–the entire universe; yat chandramasi cha–and which is in the moon; yat agnau (cha)–and which is in fire; viddhi–know; tat tejah–that effulgence; mamakam–as Mine. [12]

Translation:

12 The light of the sun that illuminates the entire universe, the light of the moon, and the radiance of fire — know that to be Mine.

गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्व्वाः सोमो भूत्वा रसात्मकः ॥१३॥

gām āviśya cha bhūtāni dhārayāmy aham ojasā
puṣṇāmi chauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ [13]

avisya cha–Entering; gam–the earth; aham–I; dharayami–maintain; bhutani–the living beings; ojasa–by My potency. bhutva cha–And becoming; rasa-atmakah–the essential; somah–moon; (aham) pusnami–I nourish; sarvah–all; ausadhih–crops. [13]

Translation:

13 Entering the earth, I maintain all beings by My potency; and in the form of the life-giving moon, I nourish the crops.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तःपचाम्यन्नं चतुर्विधम् ॥१४॥

ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham [14]

bhutva–Becoming; vaisvanarah–the power of digestion; aham–I; asritah–entering into; praninam deham–the bodies of the living beings; pachami–digest; chatuh-vidham annam–the four types of foodstuffs; prana-apana-samayuktah–through the agency of the ascending and descending vital airs. [14]

Translation:

14 Entering into the bodies of the living beings as the power of digestion, I digest the four types of eatables (chewed, sucked, licked, and drunk), through the agency of the ascending and descending vital airs.

सर्व्वस्य चाहं हृदि सन्निविष्ठो
मत्तः स्मृतिर्ज्ञानमपोहनञ्च ।
वेदैश्च सर्व्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥१५॥

sarvasya chāhaṁ hṛdi sanniviṣṭho
mattaḥ smṛtir jñānam apohanañ cha
vedaiś cha sarvair aham eva vedyo
vedānta-kṛd veda-vid eva chāham [15]

aham cha sannivistah–I am situated as the indwelling monitor, the Supersoul; hrdi–within the heart; sarvasya–of all beings. (jivasya)–The living being’s; smrtih–remembrance; jnanam–knowledge; apohanam cha–and the disappearance of both; mattah–arise from Me; aham eva cha vedyah–and I alone am the object to be known; sarvaih vedaih–by means of all the Vedas. aham eva vedanta-krt–In the form of Vedavyas, I am the revealer of the Vedanta; veda-vit cha–and the knower of the meaning of the Vedas. [15]

Translation:

15 I am situated (as the Supersoul) within the heart of all souls, and from Me arises the soul’s remembrance, knowledge, and forgetfulness (according to his actions). I alone am the Sweet Absolute to be known through all the Vedas. I am the revealer of the Vedanta — Vedavyas, and I am the knower of the Vedas.

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्व्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१६॥

dvāv imau puruṣau loke kṣaraś chākṣara eva cha
kṣaraḥ sarvāṇi bhūtāni kūṭastho ’kṣara uchyate [16]

loke–In the fourteen worlds; imau dvau eva–only these two types of; purusau–conscious entities; (sthah)–exist: ksarah cha–the perishable; aksarah cha–and the imperishable. (tayoh)–Of the two; sarvani bhutani–all beings, from Lord Brahma down to the lowest stationary beings; uchyate–are described; ksarah–as perishable, as they are fallen from their true nature; kuta-sthah–and the associates of the Lord, situated in their eternally perfect nature; (uchyate)–are described; aksarah–as imperishable; (vidvadbhih)–by the knowledgeable. [16]

Translation:

16 In this world, there are two types of beings: the perishable and the imperishable. All beings from Lord Brahma down to the lowest stationary life-forms are known as perishable (as they are fallen from their true nature). But those who are situated in their eternal, spiritual nature are known as imperishable (eternal associates of the Lord).

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्त्यव्यय ईश्वरः ॥१७॥

uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ
yo loka-trayam āviśya bibharty avyaya īśvaraḥ [17]

anyah tu–But otherwise; uttamah–the Supreme; purusah–Person; udahrtah–is described; iti–as; paramatma–the Supersoul, Aksara-purus, or the Supreme Imperishable Personality; isvarah–the Lord: yah–who; avisya–entering; loka-trayam–the three worlds; avyayah–in His eternal form; bibharti–is maintaining all beings. [17]

Translation:

17 But completely distinct from both these types of beings is the Supreme Person, who is known as Paramatma, the Supersoul. He is the Supreme Lord. Entering the three worlds in His eternal form, He maintains all beings in the universe.

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१८॥

yasmāt kṣaram atīto ’ham akṣarād api chottamaḥ
ato ’smi loke vede cha prathitaḥ puruṣottamaḥ [18]

yasmat–Because; aham atitah–I am transcendental to; ksaram–the perishable beings; cha–and; (aham) uttamah–I am superior; aksarat api–to the liberated souls, too; atah–therefore; prathitah asmi–I am glorified; loke–in the world; vede cha–and in the Vedas; purusottamah–as Purusottam, the Supreme Person. [18]

Translation:

18 Because I am transcendental to the perishable beings and also superior to My imperishable eternal associates, My glories are sung in the world and in the scriptures as Purusottam, the Supreme Person.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्व्वविद्भजति मां सर्व्वभावेन भारत ॥१९॥

yo mām evam asammūḍho jānāti puruṣottamam
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata [19]

(he) bharata–O descendant of Bharat; yah–one who; asammudhah (san)–being free from delusion; janati–knows; mam–Me; evam purusottamam–as the Supreme Person; sah sarva-vit–that knower of complete essential truth; bhajati–worships; mam–Me; sarva-bhavena–in all ways (in all spiritual relationships). [19]

Translation:

19 O Bharat, one who is free from delusion and knows Me as the Supreme Person of eternal, all-conscious, ecstatic form, is the perfect knower of full-fledged theism, and he worships Me in all ways (in the spiritual relationships of tranquillity, servitorship, friendship, parenthood, and consorthood).

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥२०॥

iti guhyatamaṁ śāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛta-kṛtyaś cha bhārata [20]

(he) anagha–O sinless one; iti–in this way; idam–this; guhyatamam–most hidden; sastram–purport of all the scriptures; uktam–has been described; maya–by Me. (he) bharata–O Bharat; etat buddhva–taking this to heart; buddhiman–the intelligent persons of fine theistic temperament; krta-krtyah cha syat–attain their goal. [20]

Translation:

20 O pure hearted Arjuna, I have thus explained to you this most hidden treasure of all the scriptures. O Bharat, embracing this in their hearts, the persons of fine theistic intelligence attain the perfection of their endeavours.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥१५॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade purusottama-
yogo nama panchadaso ’dhyayah [15]

End of Chapter Fifteen
The Supreme Person
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.