श्रीमद्भगवद्गीता – अध्याय १५
श्रीमद्भगवद्गीता अध्याय १५ Shrimadbhagvadgita Chapter 15
श्रीभगवानुवाच ।
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५-१॥
śrībhagavānuvāca
ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit 15-1
The Blessed Lord said: They (wise people) speak of the indestructible ASHWATTHA tree as having its roots above and branches below, whose leaves are the VEDAS ; he who knows it, is alone a Veda-knower.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ॥ १५-२॥
adhaścordhvaṃ prasṛtāstasya śākhā
guṇapravṛddhā viṣayapravālāḥ
adhaśca mūlānyanusantatāni
karmānubandhīni manuṣyaloke 15-2
Below and above are spread its branches, nourished by the GUNAS; sense-objects are its buds; and below, in the world of men, stretch forth the roots, originating in action.
न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलं
असङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५-३॥
na rūpamasyeha tathopalabhyate
nānto na cādirna ca sampratiṣṭhā
aśvatthamenaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15-3
Its form is not perceived here as such, neither its end, nor its origin, nor its foundation, nor its resting-place; having cut asunder this firm-rooted ASHWATTHA -tree with the strong axe of non-attachment. . .
ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये ।
यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५-४॥
tataḥ padaṃ tatparimārgitavyaṃ
yasmingatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15-4
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) .
निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै-
र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ १५-५॥
nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvairvimuktāḥ sukhaduḥkhasaṃjñai-
rgacchantyamūḍhāḥ padamavyayaṃ tat 15-5
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.
न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ १५-६॥
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ
yadgatvā na nivartante taddhāma paramaṃ mama 15-6
Nor does the Sun shine there, nor the moon, nor fire; to which having gone they return not; that is My Supreme Abode.
ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५-७॥
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15-7
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.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५-८॥
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ
gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt 15-8
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 flowers) .
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ १५-९॥
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca
adhiṣṭhāya manaścāyaṃ viṣayānupasevate 15-9
Presiding over the ear, the eye, the touch, the taste and the smell, so also the mind, He enjoys the sense-objects.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १५-१०॥
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ 15-10
Him, who departs, stays and enjoys, who is united with GUNAS, the deluded do not see; but they do behold Him, who posses the eye-of-Knowledge.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ १५-११॥
yatanto yoginaścainaṃ paśyantyātmanyavasthitam
yatanto’pyakṛtātmāno nainaṃ paśyantyacetasaḥ 15-11
The seekers striving (for Perfection) behold Him dwelling in the Self; but, the unrefined and unitelligent, even though striving, see Him not.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १५-१२॥
yadādityagataṃ tejo jagadbhāsayate’khilam
yaccandramasi yaccāgnau tattejo viddhi māmakam 15-12
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.
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १५-१३॥
gāmāviśya ca bhūtāni dhārayāmyahamojasā
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ 15-13
Permeating the earth I support all beings by (My) energy; and having become the liquid moon, I nourish all herbs.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५-१४॥
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ
prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham 15-14
Having become (the Fire) VAISHVAANARA , I abide in the body of beings, and associated with PRANA and APANA, digest the four-fold food.
सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनञ्च ।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥ १५-१५॥
sarvasya cāhaṃ hṛdi sanniviṣṭo
mattaḥ smṛtirjñāna mapohanañca
vedaiśca sarvairahameva vedyo
vedāntakṛd vedavideva cāham 15-15
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 VEDANTA, and, the knower of the VEDAS am I.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५-१६॥
dvāvimau puruṣau loke kṣaraścākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate 15-16
Two PURUSHAS are there in this world, the Perishable and the Imperishable. All beings are the Perishable and the KOOTASTHAH is called the Imperishable.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५-१७॥
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ 15-17
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.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५-१८॥
yasmātkṣaramatīto’hamakṣarādapi cottamaḥ
ato’smi loke vede ca prathitaḥ puruṣottamaḥ 15-18
As I transcend the perishable and I am even Higher than the Imperishable, I am declared as the PURUSHOTTAMA (the Highest -PURUSHA) in the world and in the VEDAS.
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५-१९॥
yo māmevamasammūḍho jānāti puruṣottamam
sa sarvavidbhajati māṃ sarvabhāvena bhārata 15-19
He who undeluded, thus knows Me, the Supreme PURUSHA , he, all-knowing, worships Me with his whole being, O Bharata.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५-२०॥
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुन संवादे
पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥ १५॥
iti guhyatamaṃ śāstram idamuktaṃ mayānagha
etadbuddhvā buddhimānsyāt kṛtakṛtyaśca bhārata 15-20
oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna saṃvāde
puruṣottamayogo nāma pañcadaśo’dhyāyaḥ 15