Gita: Chap 15

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Verse 1

śhrī-bhagavān uvācha
ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam
chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

śhrī-bhagavān uvācha
the Supreme Divine Personality said
ūrdhva-mūlam        adhaḥ       śhākham     aśhvattham             prāhuḥ        avyayam
with roots above    downward    branches    the sacred fig tree    they speak    eternal
chhandānsi       yasya       parṇāni    yaḥ    tam     veda     saḥ    veda-vit
Vedic mantras    of which    leaves     who    that    knows    he     the knower of the Vedas
---

The Lord said, "They speak of an immutable Asvattha tree with its roots above and branches below; its leaves are the Vedas. He who knows it knows the Vedas."

Verse 2

adhaśh chordhvaṁ prasṛitās tasya śhākhā
guṇa-pravṛiddhā viṣhaya-pravālāḥ
adhaśh cha mūlāny anusantatāni
karmānubandhīni manuṣhya-loke

adhaḥ       cha    ūrdhvam    prasṛitāḥ    tasya    śhākhāḥ
downward    and    upward     extended     its      branches
guṇa                        pravṛiddhāḥ    viṣhaya                  pravālāḥ
modes of material nature    nourished      objects of the senses    buds
adhaḥ       cha    mūlāni    anusantatāni
downward    and    roots     keep growing
karma      anubandhīni    manuṣhya-loke
actions    bound          in the world of humans
---

(a) Its branches extend both above and below, nourished by the Gunas. Their shoots are sense objects. (b) And their secondary roots extend downwards, resulting in actions that bind in the world of humans.

Verse 3

na rūpam asyeha tathopalabhyate
nānto na chādir na cha sampratiṣhṭhā
aśhvattham enaṁ su-virūḍha-mūlam
asaṅga-śhastreṇa dṛiḍhena chhittvā

na     rūpam    asya       iha              tathā      upalabhyate
not    form     of this    in this world    as such    is perceived
na         antaḥ    na     cha     ādiḥ         na       cha     sampratiṣhṭhā
neither    end      nor    also    beginning    never    also    the basis
aśhvattham         enam    su-virūḍha-mūlam
sacred fig tree    this    deep-rooted
asaṅga-śhastreṇa            dṛiḍhena    chhittvā
by the axe of detachment    strong      having cut down
---

Its form is not perceived here, nor its end, nor its beginning, nor its support. Having cut off this firmly-rooted Asvattha with the strong axe of detachment.

Verse 4

tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva chādyaṁ puruṣhaṁ prapadye
yataḥ pravṛittiḥ prasṛitā purāṇī

tataḥ    padam    tat     parimārgitavyam
then     place    that    one must search out
yasmin    gatāḥ          na     nivartanti    bhūyaḥ
where     having gone    not    return        again
tam       eva          cha    ādyam       puruṣham            prapadye
to him    certainly    and    original    the Supreme Lord    take refuge
yataḥ     pravṛittiḥ      prasṛitā          purāṇi
whence    the activity    streamed forth    very old
---

Then, one should seek that goal, attaining which one never returns. One should seek refuge with that Primal Person from whom this ancient activity streamed forth.

Verse 5

nirmāna-mohā jita-saṅga-doṣhā
adhyātma-nityā vinivṛitta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-sanjñair
gachchhanty amūḍhāḥ padam avyayaṁ tat

niḥ          māna      mohāḥ       jita               saṅga         doṣhāḥ
free from    vanity    delusion    having overcome    attachment    evils
adhyātma-nityāḥ                            vinivṛitta    kāmāḥ
dwelling constantly in the self and God    freed from    desire to enjoy senses
dvandvaiḥ             vimuktāḥ     sukha-duḥkha         saṁjñaiḥ
from the dualities    liberated    pleasure and pain    known as
gachchhanti    amūḍhāḥ         padam    avyayam    tat
attain         unbewildered    abode    eternal    that
---

Without the delusion of perverse notions concerning the self, victorious over the evil of attachment, ever devoted to the Self, turned away from desires and liberated from dualities such as pleasure and pain, the undeluded go to that imperishable state.

Verse 6

na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṁ mama

na         tat     bhāsayate    sūryaḥ     na     śhaśhāṅkaḥ    na     pāvakaḥ
neither    that    illumine     the sun    nor    the moon      nor    fire
yat      gatvā          na       nivartante     tat     dhāma    paramam    mama
where    having gone    never    they return    that    abode    supreme    mine
---

That supreme light, upon reaching which they do not return any more, is Mine; neither the sun nor the moon nor the fire illuminates It.

Verse 7

mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati

mama    eva     anśhaḥ             jīva-loke                jīva-bhūtaḥ           sanātanaḥ
my      only    fragmental part    in the material world    the embodied souls    eternal
manaḥ            ṣhaṣhṭhāni    indriyāṇi    prakṛiti-sthāni             karṣhati
with the mind    the six       senses       bound by material nature    struggling
---

An everlasting part of Myself, having become the bound self in the world of life, attracts the senses, of which the mind is the sixth, and which abide in Prakriti.

Verse 8

śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ
gṛihītvaitāni sanyāti vāyur gandhān ivāśhayāt

śharīram    yat    avāpnoti    yat    cha api    utkrāmati    īśhvaraḥ
the body    as     carries     as     also       leaves       the Lord of the material body, the embodied soul
gṛihītvā    etāni    sanyāti      vāyuḥ      gandhān      iva     āśhayāt
taking      these    goes away    the air    fragrance    like    from seats
---

Whatever body its lord acquires and from whatever body it departs, it goes on its way, taking these senses as the wind carries scents from their places.

Verse 9

śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha
adhiṣhṭhāya manaśh chāyaṁ viṣhayān upasevate

śhrotram    chakṣhuḥ    sparśhanam            cha    rasanam    ghrāṇam    eva     cha
ears        eyes        the sense of touch    and    tongue     nose       also    and
adhiṣhṭhāya       manaḥ    cha     ayam    viṣhayān         upasevate
grouped around    mind     also    they    sense objects    savors
---

Presiding over the ear, the eye, the sense of touch, the tongue, the nose, and the mind, It experiences these objects of the senses.

Verse 10

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ

utkrāmantam    sthitam     vā api     bhuñjānam    vā    guṇa-anvitam
departing      residing    or even    enjoys       or    under the spell of the modes of material nature
vimūḍhāḥ        na     anupaśhyanti    paśhyanti    jñāna-chakṣhuṣhaḥ
the ignorant    not    percieve        behold       those who possess the eyes of knowledge
---

The deluded do not perceive it conjoined with the Gunas when departing, staying, or experiencing. Those who have the eye of knowledge, however, see it.

Verse 11

yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam
yatanto ‘py akṛitātmāno nainaṁ paśhyanty achetasaḥ

yatantaḥ    yoginaḥ    cha    enam               paśhyanti    ātmani         avasthitam
striving    yogis      too    this (the soul)    see          in the body    enshrined
yatantaḥ    api            akṛita-ātmānaḥ                        na     enam    paśhyanti    achetasaḥ
strive      even though    those whose minds are not purified    not    this    cognize      unaware
---

The striving yogis perceive it established in themselves. But, though striving, those of unrefined minds, devoid of intelligence, do not perceive it.

Verse 12

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

yat      āditya-gatam    tejaḥ         jagat           bhāsayate      akhilam
which    in the sun      brilliance    solar system    illuminates    entire
yat      chandramasi    yat      cha     agnau          tat     tejaḥ         viddhi    māmakam
which    in the moon    which    also    in the fire    that    brightness    know      mine
---

Know that the brilliance which illumines the whole universe in the sun, the moon, and fire is Mine.

Verse 13

gām āviśhya cha bhūtāni dhārayāmy aham ojasā
puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

gām      āviśhya       cha    bhūtāni          dhārayāmi    aham    ojasā
earth    permeating    and    living beings    sustain      I       energy
puṣhṇāmi    cha    auṣhadhīḥ    sarvāḥ    somaḥ       bhūtvā      rasa-ātmakaḥ
nourish     and    plants       all       the moon    becoming    supplying the juice of life
---

And, entering the earth, I uphold all beings with My strength. I nourish all herbs, becoming the juicy Soma.

Verse 14

ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ
prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham

aham    vaiśhvānaraḥ         bhūtvā      prāṇinām                deham       āśhritaḥ
I       fire of digestion    becoming    of all living beings    the body    situated
prāṇa-apāna                     samāyuktaḥ            pachāmi     annam    chatuḥ-vidham
outgoing and incoming breath    keeping in balance    I digest    foods    the four kinds
---

Becoming the digestive fire, I function within the bodies of all living beings. In union with the inward and outward breath, I digest the four kinds of food.

Verse 15

sarvasya chāhaṁ hṛidi sanniviṣhṭo
mattaḥ smṛitir jñānam apohanaṁ cha
vedaiśh cha sarvair aham eva vedyo
vedānta-kṛid veda-vid eva chāham

sarvasya                cha    aham    hṛidi            sanniviṣhṭaḥ
of all living beings    and    I       in the hearts    seated
mattaḥ     smṛitiḥ    jñānam       apohanam         cha
from me    memory     knowledge    forgetfulness    as well as
vedaiḥ          cha    sarvaiḥ    aham    eva      vedyaḥ
by the Vedas    and    all        I       alone    to be known
vedānta-kṛit                veda-vit                                  eva      cha    aham
the author of the Vedānt    the knower of the meaning of the Vedas    alone    and    I
---

And I am seated in the hearts of all. From Me come memory, knowledge, and their removal too. Indeed, I alone am to be known from all the Vedas. I bring about the fruition of the Vedic rituals; I alone am the knower of the Vedas.

Verse 16

dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha
kṣharaḥ sarvāṇi bhūtāni kūṭa-stho ’kṣhara uchyate

dvau    imau     puruṣhau    loke           kṣharaḥ           cha    akṣharaḥ            eva     cha
two     these    beings      in creation    the perishable    and    the imperishable    even    and
kṣharaḥ           sarvāṇi    bhūtāni    kūṭa-sthaḥ       akṣharaḥ            uchyate
the perishable    all        beings     the liberated    the imperishable    is said
---

There are two kinds of persons spoken of in the sastra: the perishable (ksara) and the imperishable (aksara). All beings are perishable, while the imperishable is called the unchanging (kutastha).

Verse 17

uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ
yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ

uttamaḥ        puruṣhaḥ              tu     anyaḥ      parama-ātmā         iti     udāhṛitaḥ
the Supreme    Divine Personality    but    besides    the Supreme Soul    thus    is said
yaḥ    loka trayam         āviśhya    bibharti    avyayaḥ           īśhvaraḥ
who    the three worlds    enters     supports    indestructible    the controller
---

There is a Supreme Person other than these. He is referred to as the Supreme Self (Paramatma) in all the Vedas. He, as the Immutable One and the Lord, enters the threefold world and supports it.

Verse 18

yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ
ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ

yasmāt    kṣharam              atītaḥ            aham    akṣharāt               api     cha    uttamaḥ
hence     to the perishable    transcendental    I       to the imperishable    even    and    transcendental
ataḥ         asmi    loke            vede            cha    prathitaḥ     puruṣha-uttamaḥ
therefore    I am    in the world    in the Vedas    and    celebrated    as the Supreme Divine Personality
---

Because I transcend the perishable person and am also higher than the imperishable one, therefore I am referred to in the Smrti and the Veda as the Supreme Person (Purusotama).

Verse 19

yo mām evam asammūḍho jānāti puruṣhottamam
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata

yaḥ    mām    evam    asammūḍhaḥ         jānāti    puruṣha-uttamam
who    me     thus    without a doubt    know      the Supreme Divine Personality
saḥ     sarva-vit                        bhajati    mām    sarva-bhāvena             bhārata
they    those with complete knowledge    worship    me     with one’s whole being    Arjun, the son of Bharat
---

He who, without delusion, thus knows Me as the Supreme Self, knows all, O Arjuna, and worships Me in every way.

Verse 20

iti guhyatamaṁ śhāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata

iti      guhya-tamam    śhāstram            idam    uktam     mayā     anagha
these    most secret    Vedic scriptures    this    spoken    by me    Arjun, the sinless one
etat    buddhvā          buddhi-mān     syāt           kṛita-kṛityaḥ                                  cha    bhārata
this    understanding    enlightened    one becomes    who fulfills all that is to be accomplished    and    Arjun, the son of Bharat
---

Thus, O sinless one, this most mysterious doctrine has been imparted by Me. By understanding this, one will become truly wise and fulfill their duty.


Gita: Chap 15

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