पुरुषोत्तमयोगः
Chapter 15
Puruṣottamayogaḥ -Topic of the Complete Person
(Description
of the Tree of saṃsāra)
श्रीभगवानुवाच
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१५.१॥
śrībhagavān
uvāca
ūrdhvamūlam-adhaḥśākham
aśvatthaṃ prāhur-avyayam|
chandāṃsi yasya parṇāni yas-taṃ veda sa vedavit ||15.1||[2]
chandāṃsi yasya parṇāni yas-taṃ veda sa vedavit ||15.1||[2]
ūrdhva-mūlam adhaḥ-śākham[3]
avyayaṃ aśvattham[4][5] prāhuḥ,
chandāṃsi yasya parṇāni | yaḥ taṃ veda, saḥ[6]
vedavit[7]|
Śrī Bhagavān said:
They speak (prāhuḥ) of an
imperishable (avyayam) Aśvattha tree (aśvattham) that has its
roots above (ūrdhva-mūlam) and branches below (adhaḥ-śākham), and
the Vedas (chandāṃsi) are whose (yasya) leaves (parṇāni).
The one (saḥ), who (yaḥ) knows
(veda) that (tam), is a knower of the Veda (veda-vit). ||15.1||
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ॥१५.२॥
adhaś[8]-cordhvaṃ
prasṛtās-tasya śākhā,
guṇapravṛddhā viṣayapravālāḥ |
adhaś[9]-ca mūlānyanusantatāni
karmānubandhīni manuṣyaloke ||15.2||
guṇapravṛddhā viṣayapravālāḥ |
adhaś[9]-ca mūlānyanusantatāni
karmānubandhīni manuṣyaloke ||15.2||
tasya guṇa-pravṛddhāḥ[10]
viṣaya-pravālāḥ śākhāḥ[11] adhaḥ
ca ūrdhvaṃ prasṛtāḥ | manuṣyaloke
karmānubandhīni mūlāni[12]
(api) adhaḥ ca[13]
(ūrdhvaṃ) anu-santatāni |
Its (tasya) branches (śākhāḥ)
that are nourished by the guṇas (guṇa-pravṛddhāḥ), with sense
objects as their shoots (viṣaya-pravālāḥ)) are spread out (prasṛtāḥ)
below (adhaḥ) as well as (ca) above (ūrdhvam). Similarly (ca),
in the world of humans (manuṣya-loke)
below (adhaḥ) are the diffused (anu-santatāni) roots (mūlāni)
that are karmas that bind (karmānubandhīni). ||15.2||
(3 and 4 to
be read together)
न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलं
असङ्गशस्त्रेण दृढेन छित्त्वा ॥१५.३॥
ततः पदं तत्परिमार्गितव्यं
यस्मिन्गता न निवर्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी ॥१५.४॥
na rūpam-asyeha
tathopalabhyate
nānto[14] na cādir-na ca sampratiṣṭhā |
nānto[14] na cādir-na ca sampratiṣṭhā |
aśvattham-enaṃ
suvirūḍhamūlam
asaṅga-śastreṇa dṛḍhena chittvā ||15.3||
asaṅga-śastreṇa dṛḍhena chittvā ||15.3||
tataḥ padaṃ
tat parimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ |
tam-eva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī ||15.4||
yasmin gatā na nivartanti bhūyaḥ |
tam-eva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī ||15.4||
asya rūpaṃ tathā
iha na upa-labhyate, (yataḥ) na ādiḥ, na ca
antaḥ, na ca sampratiṣṭhā, (ataḥ) enaṃ[15]
suvirūḍha-mūlam aśvatthaṃ[16] dṛḍhena
asaṅga-śastreṇa[17]
chittvā[18].....
.....tataḥ tat padaṃ[19] parimārgitavyaṃ;
yasmin gatāḥ bhūyaḥ na ni-vartanti[20] | ca
yataḥ purāṇī pravṛttiḥ prasṛtā, tam eva ādyaṃ puruṣaṃ[21]
prapadye |
Its (asya) form (rūpam) is
not (na) perceived (upa-labhyate) here (iha) as such (tathā),
since it has no (na) beginning (ādiḥ), not (na) even (ca)
end (antaḥ), and no (na ca) existence (sam-pratiṣṭhā). Having
cut (chittvā) this (enam) firm-rooted (suvirūḍha-mūlam) Aśvattha
tree (aśvattham), with the firm (dṛḍhena) weapon of detachment (asaṅga-śastreṇa)…..
||15.3||
…..thereafter (tataḥ), that (tat) end (padam), into which (yasmin) those
who have gone (gatāḥ) do not (na) return (ni-vartanti) again
(bhūyaḥ), is to be properly inquired into (pari-mārgitavyaṃ) and
(ca) (with the attitude that) "I
surrender (prapadye) to that (tam) Foremost (ādyam) Person
(puruṣam) alone (eva), from whom (yataḥ) the primeval (purāṇī)
creation (pravṛttiḥ) has come forth (prasṛtā)". ||15.4||
निर्मानमोहा जितसङ्गदोषा
अध्यात्मनित्या विनिवृत्तकामाः।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्-
nirmānamohā
jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ |
dvandvair-vimuktāḥ sukhaduḥkhasañjñaiḥ
gacchhantyamūḍhāḥ padam-avyayaṃ tat ||15.5||
adhyātmanityā vinivṛttakāmāḥ |
dvandvair-vimuktāḥ sukhaduḥkhasañjñaiḥ
gacchhantyamūḍhāḥ padam-avyayaṃ tat ||15.5||
nir-māna-mohāḥ[23]
jita-saṅgadoṣāḥ[24]adhyātma-nityāḥ
vi-nivṛttakāmāḥ | [25]
sukha-duḥkha-sañjñaiḥ[26] dvandvaiḥ[27] vi-muktāḥ,
amūḍhāḥ[28] tat
avyayaṃ padaṃ[29]
gacchhanti |
Those who are free (nir) from
the pride (māna) and delusion (nir-māna-mohāḥ), who have
conquered (jitaḥ) the effects of attachment (jita-saṅga-doṣāḥ),
who are always (nityāḥ) dwelling on the self (adhyātma-nityāḥ), from
whom desires have completely gone (vi-nivṛttakāmāḥ), who are totally
free (vi-muktāḥ) from the pairs opposites (dvandvaiḥ) known as
pleasure and suffering (sukha-duḥkha-sañjñaiḥ), are not deluded (amūḍhāḥ),
gain (gacchanti) that (tat) imperishable (avyayam) end (padam).
||15.5||
न तद्भासयते सूर्यो न शशाङ्को न पावकः।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५.६॥
na tad[30]
bhāsayate sūryo[31]
na śaśāṅko[32]
na pāvakaḥ |
yad[33] gatvā na nivartante tad dhāma paramaṃ mama ||15.6||[34]
yad[33] gatvā na nivartante tad dhāma paramaṃ mama ||15.6||[34]
tat na sūryaḥ bhāsayate, na śaśāṅkaḥ,
na pāvakaḥ (bhāsayate) | yat gatvā[35] na
ni-vartante, tat[36]
mama paramaṃ dhāma[37] |
Neither (na) the sun (sūryaḥ), nor (na) the moon (śaśāṅkaḥ), nor (na) fire (pāvakaḥ), illumines (bhāsayate) that (tat).
That (tat) is my (mama) ultimate (paramam) abode (dhāmaḥ),
having gone (gatvā) to which (yat),
they do not (na) return (nivartante). ||15.6||
ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५.७॥
mamaivāṃśo[38]
jīvaloke jīvabhūtaḥ sanātanaḥ |
manaḥ-ṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||15.7||
manaḥ-ṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||15.7||
jīvaloke, sanātanaḥ
jīvabhūtaḥ[39]
mama eva aṃśaḥ[40]
[41] | prakṛtisthāni
manaḥ ṣaṣṭhāni indriyāṇi[42]
karṣati |
15.7. In the world of living beings (jīvaloke),
a part (aṃśaḥ) of Me (mama) alone (eva) exist as the jīva
(jīvabhūtaḥ), which is eternal (sanātanaḥ). He draws (karṣati)
to himself the five senses (indriyāṇi), and the mind (manaḥ)
which is the sixth (ṣaṣṭhāni), existing in the body (prakṛtisthāni).
||15.7||
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५.८॥
śarīraṃ yad[43]-avāpnoti
yac[44]-cāpyutkrāmatīśvaraḥ
|
gṛhitvaitāni saṃyāti vāyur-gandhān-ivāśayāt ||15.8||
gṛhitvaitāni saṃyāti vāyur-gandhān-ivāśayāt ||15.8||
vāyuḥ āśayāt[45]
gandhān iva[46],
īśvaraḥ[47] api
yat utkrāmati (tasmāt) etāni[48]
gṛhitvā[49]
ca yat śarīraṃ avāpnoti (tasmin) saṃyāti |
Just as (iva) the wind (vāyuḥ)
(carries) the fragrance (gandhān) from their sources (āśayāt),
similarly (api) when the one who
rules the body (īśvaraḥ) departs, and
also (ca api) obtains (avāpnoti)
a new body (śarīraṃ), goes (saṃyāti) taking (gṛhitvā) these
(etāni) with him, from which (yat
= yasmāt) he departs (utkrāmati).
||15.8||
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५.९॥
śrotraṃ
cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam-eva ca |
adhiṣṭhāya manaś[50]-cāyaṃ viṣayān-upasevate ||15.9||
adhiṣṭhāya manaś[50]-cāyaṃ viṣayān-upasevate ||15.9||
ayaṃ[51] śrotraṃ
cakṣuḥ ca, sparśanaṃ ca, rasanaṃ ghrāṇam, ca manaḥ adhiṣṭhāya[52] eva
viṣayān upa-sevate|
Presiding over (adhiṣṭhāya) the
ear (śrotraṃ), and (ca) the
eye (cakṣuḥ), and (ca) the senses of touch (sparśanam), and
(ca) taste (rasanam) smell (ghrāṇam)
also (eva), the mind (manas),
this (ayam) (person) experiences (upa-sevate) the sense-objects (viṣayān).
||15.9||
(Only the
wise see, the otherwise do not see)
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः॥१५.१०॥
utkrāmantaṃ
sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam |
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||15.10||
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||15.10||
utkrāmantaṃ[53] vā sthitaṃ[54], bhuñjānaṃ
vā guṇānvitam api, vi-mūḍhāḥ na anu-paśyanti | jñāna-cakṣuṣaḥ (eva) paśyanti |
The deluded ones (vi-mūḍhāḥ) do
not (na) see (anu-paśyanti) the one, who is departing (utkrāmantaṃ),
or (vā) even (api) remaining (sthitam), experiencing (bhuñjānam)
or (vā) endowed with the guṇas (guṇānvitam). Those who
have the eyes of wisdom (jñāna-cakṣuṣaḥ) alone (eva), see (paśyanti). ||15.10||
(Only the
accomplished yogī/yuktaḥ sees it)
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥१५.११॥
yatanto[55]
yoginaś[56]-cainaṃ
paśyantyātmanyavasthitam |
yatanto’[57]pyakṛtātmāno[58] nainaṃ paśyantyacetasaḥ ||15.11||
yatanto’[57]pyakṛtātmāno[58] nainaṃ paśyantyacetasaḥ ||15.11||
yatantaḥ yoginaḥ[59] ātmani[60] avasthitam enaṃ[61] paśyanti | akṛtātmānaḥ[62] acetasaḥ ca, yatantaḥ api enaṃ na paśyanti |
The striving (yatantaḥ) yogīs[63]
(yoginaḥ) see (paśyanti) this (ca) self (enam) existing
(avasthitam) in the buddhi (ātmani). Those whose minds are
not mature (akṛtātmānaḥ), and (ca)
who do not have discrimination (acetasaḥ), do not (na) see (paśyanti)
this (enam) ātmā, even if (api) they are making effort (yatantaḥ).
||15.11||
(15.12 should
be in Vibhūtiyoga)
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५.१२॥
yad[64]-ādityagataṃ
tejo[65]
jagad[66]
bhāsayate’[67]khilam
|
yac[68]-candramasi yac[69]-cāgnau tat-tejo[70] viddhi māmakam ||15.12||
yac[68]-candramasi yac[69]-cāgnau tat-tejo[70] viddhi māmakam ||15.12||
yat ādityagata tejaḥ akhilaṃ jagat[71] bhāsayate,
ca yat candramasi (tejaḥ), ca yat agnau (tejaḥ), tat[72] māmakaṃ
tejaḥ viddhi
|
May you know (viddhi) that the
brilliance (tejaḥ) which (yat)
exists in the sun (ādityagatam) and illumines (bhāsayate) the
entire (akhilam) world (jagat), and (ca) which (yat) is in the moon (candramasi), and (ca) which (yat) is in the fire (agnau),
that (tat) brilliance (tejaḥ), belongs to Me (māmakam). ||15.12||
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः॥१५.१३॥
gām-āviśya ca
bhūtāni dhārayāmyaham-ojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo[73] bhūtvā rasātmakaḥ ||15.13||
puṣṇāmi cauṣadhīḥ sarvāḥ somo[73] bhūtvā rasātmakaḥ ||15.13||
ahaṃ gām āviśya[74], ojasā
bhūtāni ca dhārayāmi | ca rasātmakaḥ somaḥ[75]
bhūtvā[76] sarvāḥ
auṣadhīḥ[77]
puṣṇāmi |
And (ca) entering (āviśya) the earth (gām), I (aham) sustain (dhārayāmi) the
beings (bhūtāni) with strength (ojasā); and (ca) I nourish
(puṣṇāmi) all (sarvāḥ) the vegetation (auṣadhīḥ), becoming
(bhūtvā) soma[78]
(somaḥ) in the form of (their) essence (rasātmakaḥ). ||15.13||
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१५.१४॥
ahaṃ
vaiśvānaro[79]
bhūtvā prāṇināṃ deham-āśritaḥ |
prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham [80]||15.14||
prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham [80]||15.14||
ahaṃ prāṇināṃ deham āśritaḥ vaiśvānaraḥ
bhūtvā, prāṇāpāna-samāyuktaḥ caturvidham[81] annaṃ[82] pacāmi |
Becoming (bhūtvā) the digestive fire (vaiśvānaraḥ) abiding (āśritaḥ)
in the bodies (deham) of living beings (prāṇinām), endowed with outgoing
prāṇa and incoming vital air āpāna (prāṇāpāna-samāyuktaḥ),
I (aham) digest (pacāmi) the four-fold (caturvidham) food
(annam). ||15.14||
सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनञ्च ।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् ॥१५.१५॥
sarvasya
cāhaṃ hṛdi sanniviṣṭo[83]
mattaḥ smṛtir-jñānam-apohanaṃ ca |
vedaiś[84]-ca sarvair-aham-eva-vedyo[85]
vedāntakṛd[86] vedavid[87]-eva cāham ||15.15||
mattaḥ smṛtir-jñānam-apohanaṃ ca |
vedaiś[84]-ca sarvair-aham-eva-vedyo[85]
vedāntakṛd[86] vedavid[87]-eva cāham ||15.15||
ca ahaṃ sarvasya
ca hṛdi sanniviṣṭaḥ[88]| mattaḥ smṛtiḥ jñānaṃ ca apohanaṃ (bhavati) |
sarvaiḥ vedaiḥ[89]
aham eva vedyaḥ, vedāntakṛt vedavit ca aham
eva |
And (ca) I (aham) exist (san-niviṣṭaḥ) the hearts/mind (hṛdi) of all (sarvasya). From Me (mattaḥ)
(have come) memory (smṛtiḥ),
knowledge (jñānam), as well as (ca) suspension of memory (apohanam)[90].
And (ca), I (aham) alone (eva) am the
one to be known (vedyaḥ) by all (sarvaiḥ) the Vedas (vedaiḥ). Also (ca) I (aham) indeed (eva) am the author of the Vedanta (vedānta-kṛt) and the knower of the Vedas (veda-vit). ||15.15||
(Adhyāropa)
(Puruṣa alone is akṣarah, all jīvas are kṣaraḥ)
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१५.१६॥
dvāvimau[91]
puruṣau loke kṣaraś[92]-cākṣara
eva ca |
kṣaraḥ sarvāṇi bhūtāni kūṭastho’[93]kṣara ucyate ||15.16||
kṣaraḥ sarvāṇi bhūtāni kūṭastho’[93]kṣara ucyate ||15.16||
loke kṣaraḥ
ca akṣaraḥ [94]eva
imau dvau puruṣau[95] |
sarvāṇi bhūtāni[96]
kṣaraḥ, ca akṣaraḥ kūṭasthaḥ ucyate|
These (imau) two (dvau) persons
(puruṣau), the perishable (kṣaraḥ) and (ca) the
imperishable (akṣaraḥ) exist in the world (loke). All (sarvāṇi)
beings and elements (bhūtāni) are called the perishable (kṣaraḥ),
and (ca) the imperishable (akṣaraḥ)
is called (ucyate) the immovable (kūṭasthaḥ). ||15.16||
(Apavāda)
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः॥१५.१७॥
uttamaḥ
puruṣas-tvanyaḥ paramātmetyudāhṛtaḥ |
yo[97] lokatrayam-āviśya bibhartyavyaya īśvaraḥ ||15.17||
yo[97] lokatrayam-āviśya bibhartyavyaya īśvaraḥ ||15.17||
uttamaḥ puruṣaḥ[98] tu anyaḥ,
yaḥ lokatrayam āviśya[99]
bibharti | avyayaḥ īśvaraḥ[100] paramātmā
iti udāhṛtaḥ
|
However (tu), the other (anyaḥ)
superior (uttamaḥ) person (puruṣaḥ) who (yaḥ), having
entered (āviśya) the three worlds (loka-trayam), sustains (bi-bharti)
(them), is called (iti udāhṛtaḥ) the changeless (avyayaḥ) limitless self (paramātmā), the
Lord (īśvaraḥ). ||15.17||
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः॥१५.१८॥
yasmāt kṣaram-atīto’[101]ham
akṣarād[102]-api
cottamaḥ |
ato’[103]smi loke vede ca prathitaḥ puruṣottamaḥ ||15.18||
ato’[103]smi loke vede ca prathitaḥ puruṣottamaḥ ||15.18||
yasmāt[104] (aham)
kṣaram atītaḥ, ca akṣarāt[105] api
uttamaḥ[106][107],
ataḥ[108], loke
ca, vede ca puruṣottamaḥ[109] prathitaḥ
asmi |
Since
(yasmāt) I (aham) am beyond (atītaḥ) the perishable (kṣaram),
even (api) above (uttamaḥ) the imperishable (akṣarāt) also (ca),
therefore (ataḥ), in the world (loke) and (ca) in the Veda
(vede), I am (asmi) renowned (prathitaḥ) as the Supreme
Being (puruṣottamaḥ). ||15.18||
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥१५.१९॥
yo[110]
mām-evam-asaṃmūḍho[111]
jānāti puruṣottamam |
sa sarvavid[112] bhajati māṃ sarvabhāvena bhārata! ||15.19||
sa sarvavid[112] bhajati māṃ sarvabhāvena bhārata! ||15.19||
bhārata! yaḥ asaṃmūḍhaḥ[113] mām
evaṃ puruṣottamaṃ[114]
jānāti, saḥ[115]
sarva-vit[116],
māṃ sarva-bhāvena bhajati
|
O, Descendant of Bharata! (bhārata!)
The undeluded (a-saṃmūḍhaḥ), who (yaḥ) knows (jānāti) Me (mām)
thus (evam) as the Perfect Being (puruṣottamam), he (saḥ) (becoming) the knower of (that
which is) all (sarvavit), gains (bhajati) Me (mām) as the
self of all (sarva-bhāvena). ||15.19||
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥१५.२०॥
iti
guhyatamaṃ śāstram-idam-uktaṃ mayānagha! |
etad[117]-buddhvā buddhimān-syāt kṛtakṛtyaś[118]-ca bhārata! ||15.20||
etad[117]-buddhvā buddhimān-syāt kṛtakṛtyaś[118]-ca bhārata! ||15.20||
bhārata! anagha! iti idaṃ guhyatamaṃ[119]
śāstraṃ[120]
[121]
mayā uktam | etat buddhvā[122]
buddhimān kṛtakṛtyaḥ ca syāt[123] |
O, Descendant of Bharata (bhārata!)! O, The sinless one! (anagha)! This (idam) most profound secret (guhya-tamam)
teaching (śāstram) has thus been said
(uktam) by Me (mayā). Knowing (buddhvā)
this (etat), a person becomes (syāt) wise (buddhimān), and (ca) who
has accomplished all that has to be accomplished(kṛta-kṛtyaḥ). ||15.20||
***
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो
नाम पञ्चदशोऽध्यायः॥१५॥
oṃ tat sat
iti śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ
yogaśāstre śrīkṛṣṇārjuna-saṃvāde puruṣottama-yogo nāma pañcadaśo’dhyāyaḥ | (15)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the fifteenth chapter
titled Puruṣottama-yogaḥ (Topic of the Complete
Person) in the Bhagavadgītā, which is the essence of
the Upaniṣads, whose subject matter is both knowledge of Brahman and Yoga,
which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ saṃhitāyām)
completely taken over by the upameya (exemplified tree of saṃsāra)
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ - कठोपनिषत् 2.3.1
आद्यं यत्त्र्यक्षरं ब्रह्म त्रयी यस्मिन्प्रतिष्ठिता । स गुह्योऽन्यस्त्रिवृद्वेदो यस्तं वेद स वेदवित् । - मनुस्मृतिः
11.265
[4] aśvattham (na śvaḥ tiṣṭhati
iti ) - tad-anyatvam (saṃsāra-vṛkṣyah)
तत्-सादृश्य म्-अभावश्च, तदन्यत्वं तदल्पता |
अप्राशस्त्यं विरोधश्च, नञर्थाः षट्प्रकीर्तिताः||
[5] ūrdhva-mūlam (adj) adhaḥ-śākham
(adj) avyayaṃ (adj) aśvattham (noun)
[6] yaḥ (relative) saḥ
(co-relative)
[7] pratijñā
[10] guṇa-pravṛddhāḥ - 3TP
[11] guṇa-pravṛddhāḥ (adj) viṣaya-pravālāḥ
(adj) śākhāḥ (noun)
[12] karmānubandhīni (adj) mūlāni
(noun)
[13] ca = denote ūrdhvam
[15] enam (anvādeśa) comes
after asya as per grammatical rule - (dvitīyāṭaus-svenaḥ -
Aṣ 2.4.34)
[16] suvirūḍhamūlaṃ (adj) aśvattham
(noun)
[17] dṛḍhena (adj) asaṅga-śastreṇa
(noun)
[19] tat (dp) padam (noun)
[20] ni-vartanti = niścayena na vartanti. Upasarga
ni (emphasis) is not the same
as nir (negative)
[21] tam (dp) ādyam (adj) puruṣam (noun)
[22] Indravajra chandas
[25] Values of a jñānī
in Ch-13 repeated
[27] sukhaduḥkha-sañjñaiḥ (noun) dvandvaiḥ
(adj)
[28] nir-māna-mohāḥ = jita-saṅgadoṣāḥ = adhyātma-nityāḥ = vini-vṛttakāmāḥ = sukhaduḥkha-
sañjñaiḥ
dvandvaiḥ vimuktāḥ = amūḍhāḥ - refer to the same person
[29] tat (dp) avyayam (adj) padam (noun)
तमेव भान्तमनुभाति सर्वं, तस्य भासा सर्वमिदं विभाति ॥ - कठोपनिषत् 2.2.15
यं प्राप्य
न
निवर्तन्ते
तद्धाम
परमं
मम
॥
- Ch 8.21
pratyayaḥ, paraśca)
[36] yat (relative) tat
(co-relative)
[37] tat (dp) paramam (adj) dhāma (noun)
[39] sanātanaḥ (adj) jīvabhūtaḥ (noun)
[41] amśa iva amśa (as though)
[42] Mind is the sixth
[45] from the source (of
fragrance)
[46] Simile (iva - just
like)
[47] īśvaraḥ - the jīva in the
previous śloka
[48] the sense organs and the
mind
[51] individual (jīva)
Subtle body
[53] from the body
[54] in this body
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[59] yatantaḥ (adj) yoginaḥ
(noun)
[60] ātmani = ātmā is
intellect (buddhi) here
[62] ātmā - means mind here.
[63] The yuktaḥ - not the karmayogis,
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[71] akhilam (adj) jagat
(noun)
[72] yat (relative) yat
(relative) yat (relative) tat (co-relative)
[75] rasātmakaḥ (adj) somaḥ
(noun)
[77] sarvāḥ (dp) auṣadhīḥ
(noun)
[78] This is soma
extract, not soma, the moon.
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥ - Ch 4.29
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । - Ch 4.30
[81] Types of food is
irrelevant here. bhakṣya, bhojya, lehya,
coṣya....
[82] catur-vidham (adj) annam
(noun)
सोऽकामयत ।
बहुस्यां प्रजायेयेति । स
तपोऽतप्यत । स
तपस्तप्त्वा। इदं सर्वमसृजत। यदिदं किञ्च। तत्सृष्ट्वा । तदेवानुप्राविशत्
। तदनु
प्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च
। निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च ।
सत्यं चानृतं च सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । - तैत्तिरीयोपनिषत्, ब्रह्मानन्दवल्ली
6
[89] sarvaiḥ (dp) vedaiḥ
(noun)
[90] Scientists say the brain
purposely forgets certain memories in order to avoid information
overload, and emotional hangovers.- @Fact
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[94] The kṣaraḥ akṣaraḥ relate to aparā
prakṛti and parā prakṛti in Ch. 7.4-5,
and kṣetra
kṣetrajña in Ch.13.1
kṣaraḥ
= aparāṃ prakṛtim = (Ch.7.5) = kṣetram (Ch.13.1)
akṣaraḥ
= parāṃ prakṛtim = (Ch.7.5) = kṣetrajñah (Ch.13.1)
भूमिरापोऽनलो वायुः खं मनो
बुद्धिरेव च
।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ -
Ch 7.4
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे
पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ -
Ch 7.5
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।
एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति
तद्विदः॥ - Ch 13.1
[95] imau (dp) dvau puruṣau
(noun)
[96] sarvāṇi (dp) bhūtāni
(noun)
[98] uttamaḥ puruṣah -
Puruṣottamaḥ
[100] paramātmā (equated
with) = avyaya īśvaraḥ
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntāt ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[104] yasmāt - akartaryṛurṇe pañcamī
- Aṣ 2.3.24 (hetau)
[105] the jīva
[106] kṣaram (kṣarāt) atītaḥ, akṣarāt api uttamaḥ
अन्यदेव
तद्विदितादथो अविदितादधि ।(अन्यद्एव तद्, विदिताद्-अथो, अविदिताद्-अधि)
[108] yasmāt (since), ataḥ
(therefore) - akartaryṛurṇe pañcamī
- Aṣ 2.3.24 (hetau)
[109] puruṣottamaḥ (subject-1st case)
[113] yaḥ (dp) asaṃmūḍhaḥ
(noun)
[114] puruṣottamam (object -2nd case)
[115] yaḥ (relative) saḥ (co-relative)
[116] saḥ (dp) sarvavit (noun).
Thought saravit is used for Īśvara only.
[120] idam (dp) guhyatamaṃ
(adj) śāstram (noun)
[121] Bhagavadgīttā is śāstram
[123] syāt = bhavati
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