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Adhyaya Begins
ॐ श्री परमात्मने नमः। अथ श्रीमद्भगवद्गीता । पञ्चदशोऽध्यायः - पुरुषोत्तमयोगः ॥
oṃ śrī paramātmane namaḥ. atha śrīmadbhagavadgītā . pañcadaśo'dhyāyaḥ - puruṣottamayogaḥ ..
Thus begins the fiftenth chapter of the holy srimad Bhagavd gita.
श्रीभगवानुवाच । / sribhagavanuvacha ।
Shloka 1
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ 1 ॥
ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam . chandāṃsi yasya parṇāni yastaṃ veda sa vedavit .. 1 ..
The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Shloka 2
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥ 2 ॥
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ. adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke .. 2 ..
The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.
Shloka 3
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥ 3 ॥
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā. aśvatthamenaṃ suvirūḍhamūlamasaṅgaśastreṇa dṛḍhena chittvā .. 3 ..
The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment.
Shloka 4
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ 4 ॥
tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ. tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī .. 4 ..
Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.
Shloka 5
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसञ्ज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ 5 ॥
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ. dvandvairvimuktāḥ sukhaduḥkhasañjñairgacchantyamūḍhāḥ padamavyayaṃ tat .. 5 ..
Those who are free from false prestige, illusion and false association, who understand the eternal, who are done with material lust, who are freed from the dualities of happiness and distress, and who, unbewildered, know how to surrender unto the Supreme Person attain to that eternal kingdom.
Shloka 6
न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ 6 ॥
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ . yadgatvā na nivartante taddhāma paramaṃ mama .. 6 ..
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.
Shloka 7
ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ 7 ॥
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ . manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati .. 7 ..
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Shloka 8
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ 8 ॥
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ . gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt .. 8 ..
The living entity in the material world carries his different conceptions of life from one body to another, as the air carries aromas. Thus he takes one kind of body and again quits it to take another.
Shloka 9
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ 9 ॥
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca . adhiṣṭhāya manaścāyaṃ viṣayānupasevate .. 9 ..
The living entity, thus taking another gross body, obtains a certain type of ear, eye, tongue, nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.
Shloka 10
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ 10 ॥
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam . vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ .. 10 ..
The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.
Shloka 11
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ 11 ॥
yatanto yoginaścainaṃ paśyantyātmanyavasthitam . yatanto'pyakṛtātmāno nainaṃ paśyantyacetasaḥ .. 11 ..
The endeavoring transcendentalists who are situated in self-realization can see all this clearly. But those whose minds are not developed and who are not situated in self-realization cannot see what is taking place, though they may try.
Shloka 12
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ 12 ॥
yadādityagataṃ tejo jagadbhāsayate'khilam . yaccandramasi yaccāgnau tattejo viddhi māmakam .. 12 ..
The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.
Shloka 13
गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ 13 ॥
gāmāviśya ca bhūtāni dhārayāmyahamojasā . puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ .. 13 ..
I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.
Shloka 14
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ 14 ॥
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ . prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham .. 14 ..
I am the fire of digestion in the bodies of all living entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of foodstuff.
Shloka 15
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ 15 ॥
sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca. vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham .. 15 ..
I am seated in everyone’s heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.
Shloka 16
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ 16 ॥
dvāvimau puruṣau loke kṣaraścākṣara eva ca . kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate .. 16 ..
There are two classes of beings, the fallible and the infallible. In the material world every living entity is fallible, and in the spiritual world every living entity is called infallible.
Shloka 17
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ 17 ॥
uttamaḥ puruṣastvanyaḥ paramātmetyudhāhṛtaḥ . yo lokatrayamāviśya bibhartyavyaya īśvaraḥ .. 17 ..
Besides these two, there is the greatest living personality, the Supreme Soul, the imperishable Lord Himself, who has entered the three worlds and is maintaining them.
Shloka 18
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ 18 ॥
yasmātkṣaramatīto'hamakṣarādapi cottamaḥ . ato'smi loke vede ca prathitaḥ puruṣottamaḥ .. 18 ..
Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.
Shloka 19
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥ 19 ॥
yo māmevamasammūḍho jānāti puruṣottamam . sa sarvavidbhajati māṃ sarvabhāvena bhārata .. 19 ..
Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the knower of everything. He therefore engages himself in full devotional service to Me, O son of Bharata.
Shloka 20
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ 20 ॥
iti guhyatamaṃ śāstramidamuktaṃ mayānagha . etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata .. 20 ..
This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.
Shloka 21
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥15 ॥
oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde puruṣottamayogo nāma pañcadaśo'dhyāyaḥ ..15 ..
AUM, "THAT" is "IT". Thus, the fifteenth section of the Auspicious Bhagavad Gita,named Purush Uttam Yoga[The Yoga of Supreme Divinity ] , From the Upanishads, The Knowledge of Supreme Consciousness, From the Knowledge of Yoga, a conversation between Lord Krishna and Arjuna.

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