इतिहासःItihasa
Bhagavad Gita · Chapter 15

Purushottama Yoga

पुरुषोत्तमयोगः
Text
In this chapterSanskrit allTransliteration allEnglish allHindi allWord meanings none yetHinglish none yetMissing layers are left empty, never guessed.
15.1BG-15-1

श्री भगवानुवाचऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥

śrī bhagavānuvācaūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam| chandāṃsi yasya parṇāni yastaṃ veda sa vedavit ||

Translation

Swami SivanandaThe Blessed Lord said: They (the wise) speak of the indestructible peepul tree, with its roots above and branches below, whose leaves are the meters or hymns; he who knows it is a knower of the Vedas.

Swami GambiranandaThe Blessed Lord said, "They say that the peepul tree, which has its roots upward and its branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is a knower of the Vedas."

Swami AdidevanandaThe 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."

Dr. S. SankaranarayanThe Bhagavat said, [The scriptures] speak of a non-perishing holy fig tree, whose roots are high and branches are low, and of which the [Vedic] hymns are the leaves. He who knows this tree is the knower of the Vedas.

Shri Purohit SwamiLord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, with its seed above in the Highest and its ramifications below on this earth. The scriptures are its leaves, and he who understands this knows.

Hindi

Swami Tejomayanandaश्री भगवान् ने कहा -- (ज्ञानी पुरुष इस संसार वृक्ष को) ऊर्ध्वमूल और अध:शाखा वाला अश्वत्थ और अव्यय कहते हैं; जिसके पर्ण छन्द अर्थात् वेद हैं, ऐसे (संसार वृक्ष) को जो जानता है, वह वेदवित् है।।

Word meaningsHinglish
15.2BG-15-2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥

adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ| adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke ||

Translation

Swami SivanandaIts branches spread below and above, nourished by the Gunas; its buds are sense-objects, and its roots stretch forth below in the world of men, originating action.

Swami GambiranandaThe branches of that Tree, extending downwards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread downwards in the human world [According to A.G. and M.S. manusya-loke means a body distinguished by Brahminhood etc.].

Swami Adidevananda(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.

Dr. S. SankaranarayanOf which tree, the branches spreading downward and upward, well-developed with strands, have sense objects as sprouts; and its roots below in the human world, stretching successively, have actions as their sub-knots.

Shri Purohit SwamiIts branches shoot upwards and downwards, deriving their nourishment from the qualities; its buds are the objects of sense; and its roots, which follow the law, causing man's regeneration and degeneration, pierce downwards into the soil.

Hindi

Swami Tejomayanandaउस वृक्ष की शाखाएं गुणों से प्रवृद्ध हुईं नीचे और ऊपर फैली हुईं हैं; (पंच) विषय इसके अंकुर हैं; मनुष्य लोक में कर्मों का अनुसरण करने वाली इसकी अन्य जड़ें नीचे फैली हुईं हैं।।

Word meaningsHinglish
15.3BG-15-3

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा। अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा ॥

na rūpamasyeha tathopalabhyate nānto na cādirna ca saṃpratiṣṭhā| aśvatthamenaṃ suvirūḍhamūla masaṅgaśastreṇa dṛḍhena chittvā ||

Translation

Swami SivanandaIts form is not perceived here as such, nor its end, origin, foundation, or resting place; having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment.

Swami GambiranandaIts form is not perceived here in that way; nor its end, nor beginning, nor its continuance. After felling this Peepul tree whose roots are well developed, with the strong sword of detachment.

Swami AdidevanandaIts 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.

Dr. S. SankaranarayanThe nature of this is not perceived in that way, nor its end, nor its beginning, nor its center (middle). Cutting this holy fig tree, with its firmly and variedly grown roots, by means of the sharp (or strong) axe of non-attachment;

Shri Purohit SwamiIn this world, its true form is not known, neither its origin nor its end, and its strength is not understood—until the tree, with its roots striking deep into the earth, is hewn down by the sharp axe of non-attachment.

Hindi

Swami Tejomayanandaइस (संसार वृक्ष) का स्वरूप जैसा कहा गया है वैसा यहाँ उपलब्ध नहीं होता है, क्योंकि इसका न आदि है और न अंत और न प्रतिष्ठा ही है। इस अति दृढ़ मूल वाले अश्वत्थ वृक्ष को दृढ़ असङ्ग शस्त्र से काटकर ...৷৷৷৷।।

Word meaningsHinglish
15.4BG-15-4

ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥

tataḥ padaṃ tatparimārgitavya yasmingatā na nivartanti bhūyaḥ| tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ||

Translation

Swami SivanandaThen, that goal should be sought for, to which, having gone, none returns again. I seek refuge in that Primeval Purusha, from whence streamed forth the ancient activity or energy.

Swami GambiranandaThereafter, that state must be sought, going where they do not return again: I take refuge in that Primeval Person Himself, from whom the eternal Manifestation has ensued.

Swami AdidevanandaThen, 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.

Dr. S. SankaranarayanThen, that Abode must be sought, having reached which one would not return. The Yogin would attain nothing but that Primal Person, from Whom the old activity (world creation) commences.

Shri Purohit SwamiBeyond lies the path, from which, once found, there is no return. This is the Primal God from whom this ancient creation has sprung.

Hindi

Swami Tejomayananda(तदुपरान्त) उस पद का अन्वेषण करना चाहिए जिसको प्राप्त हुए पुरुष पुन: संसार में नहीं लौटते हैं। "मैं उस आदि पुरुष की शरण हूँ, जिससे यह पुरातन प्रवृत्ति प्रसृत हुई है"।।

Word meaningsHinglish
15.5BG-15-5

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥

nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ| dvandvairvimuktāḥ sukhaduḥkhasaṃjñai rgacchantyamūḍhāḥ padamavyayaṃ tat ||

Translation

Swami SivanandaFree from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, they, the undeluded, reach the eternal goal.

Swami GambiranandaThe wise ones, free from pride and non-discrimination, who have conquered the evil of association [hatred and love arising from association with foes and friends], who are ever devoted to spirituality, completely free from desires, and free from the dualities of happiness and sorrow, reach that undecaying state.

Swami AdidevanandaWithout 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.

Dr. S. SankaranarayanThose who are rid of pride and delusion, have put down the evils of attachment, remain constantly in their own nature of the Self, have their desires completely departed, and are fully liberated from the pairs known as pleasures and pains—these undeluded men go to that changeless Abode.

Shri Purohit SwamiThe wise attain Eternity when, freed from pride and delusion, they have conquered their love for the things of sense; when, renouncing desire and fixing their gaze on the Self, they cease to be tossed to and fro by the opposing sensations, such as pleasure and pain.

Hindi

Swami Tejomayanandaजिनका मान और मोह निवृत्त हो गया है, जिन्होंने संगदोष को जीत लिया है, जो अध्यात्म में स्थित हैं जिनकी कामनाएं निवृत्त हो चुकी हैं और जो सुख-दु:ख नामक द्वन्द्वों से विमुक्त हो गये हैं, ऐसे सम्मोह रहित ज्ञानीजन उस अव्यय पद को प्राप्त होते हैं।।

Word meaningsHinglish
15.6BG-15-6

न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥

na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ| yadgatvā na nivartante taddhāma paramaṃ mama ||

Translation

Swami SivanandaNeither does the sun illuminate there, nor the moon, nor the fire; having gone there, they do not return; that is My supreme abode.

Swami GambiranandaNeither the sun nor the moon nor fire illuminates That. That is My supreme Abode, to which they do not return.

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

Dr. S. SankaranarayanThe sun does not illuminate That; nor the moon nor the fire; That is My Supreme Abode, having gone to Which they (Yogins) never return.

Shri Purohit SwamiNeither the sun, nor the moon, nor fire shines there. Those who go there never come back. For, O Arjuna, that is my celestial home!

Hindi

Swami Tejomayanandaउसे न सूर्य प्रकाशित कर सकता है और न चन्द्रमा और न अग्नि। जिसे प्राप्त कर मनुष्य पुन: (संसार को) नहीं लौटते हैं, वह मेरा परम धाम है।।

Word meaningsHinglish
15.7BG-15-7

ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ| manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||

Translation

Swami SivanandaAn eternal portion of Myself having become a living soul in the world of life, draws to itself the five senses, with the mind as the sixth, abiding in Nature.

Swami GambiranandaIt is indeed a part of Mine that, becoming the eternal individual soul in the region of living beings, draws the organs, which have the mind as their sixth, and which abide in Nature.

Swami AdidevanandaAn 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.

Dr. S. SankaranarayanA portion of My own Self, having become the eternal individual Soul in the world of the living beings, draws [into service] the sense organs, of which the sixth is the mind, and which rest in Prakriti.

Shri Purohit SwamiIt is only a very small part of My Eternal Self, which is the life of the universe, that draws around itself the six senses, with the mind being the last, which have their source in Nature.

Hindi

Swami Tejomayanandaइस जीव लोक में मेरा ही एक सनातन अंश जीव बना है। वह प्रकृति में स्थित हुआ (देहत्याग के समय) पाँचो इन्द्रियों तथा मन को अपनी ओर खींच लेता है अर्थात् उन्हें एकत्रित कर लेता है।।

Word meaningsHinglish
15.8BG-15-8

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥

śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ| gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt ||

Translation

Swami SivanandaWhen the Lord, as the individual soul, obtains a body and when He leaves it, He takes these with Him, just as the wind takes the scents from their seats (flowers, etc.).

Swami GambiranandaWhen the master leaves it and even when he assumes a body, he departs taking these with him, just as the wind carries away odours from their receptacles.

Swami AdidevanandaWhatever 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.

Dr. S. SankaranarayanWhatever body He attains to and also from whatever He goes up, the Lord proceeds taking them with Him just as the wind takes odours from their receptacle.

Shri Purohit SwamiWhen the Supreme Lord enters a body or leaves it, He gathers these senses together and travels with them, as the wind gathers perfume while passing through the flowers.

Hindi

Swami Tejomayanandaजब (देहादि का) ईश्वर (जीव) (एक शरीर से) उत्क्रमण करता है, तब इन (इन्द्रियों और मन) को ग्रहण कर अन्य शरीर में इस प्रकार ले जाता है, जैसे गन्ध के आश्रय (फूलादि) से गन्ध को वायु ले जाता है।।

Word meaningsHinglish
15.9BG-15-9

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते ॥

śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca| adhiṣṭhāya manaścāyaṃ viṣayānupasevate ||

Translation

Swami SivanandaPresiding over the ears, eyes, touch, taste, smell, and mind, it enjoys the objects of the senses.

Swami GambiranandaThis one enjoys the objects by presiding over the ears, eyes, skin, tongue, nose, and mind.

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

Dr. S. SankaranarayanPresiding over the ear, the eye, the sense of touch, the sense of taste, the sense of smell, and the mind, He enjoys the sense objects.

Shri Purohit SwamiHe is the perception of the ear, the eye, the touch, the taste, the smell, and the mind; and the enjoyment of the things they perceive is also His.

Hindi

Swami Tejomayananda(यह जीव) श्रोत्र, चक्षु, स्पर्शेन्द्रिय, रसना और घ्राण (नाक) इन इन्द्रियों तथा मन को आश्रय करके अर्थात् इनके द्वारा विषयों का सेवन करता है।।

Word meaningsHinglish
15.10BG-15-10

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

utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam| vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||

Translation

Swami SivanandaThe deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him.

Swami GambiranandaPersons who are diversely deluded do not see it even when it is leaving, residing, experiencing, or in association with the qualities; those with the eye of knowledge see.

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

Dr. S. SankaranarayanThe deluded do not perceive Him; [but] the men of knowledge-eye do see Him, as He dwells, rises up, or enjoys what is endowed with strands.

Shri Purohit SwamiThe ignorant do not see that it is He who is present in life and departs at death, or even that it is He who enjoys pleasure through the qualities. Only the eye of wisdom sees this.

Hindi

Swami Tejomayanandaशरीर को त्यागते हुये, उसमें स्थित हुये अथवा (विषयों को) भोगते हुये, गुणों से समन्वित आत्मा को विमूढ़ लोग नहीं देखते हैं; (परन्तु) ज्ञानचक्षु वाले पुरुष उसे देखते हैं।।

Word meaningsHinglish
15.11BG-15-11

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥

yatanto yoginaścainaṃ paśyantyātmanyavasthitam| yatanto'pyakṛtātmāno nainaṃ paśyantyacetasaḥ ||

Translation

Swami SivanandaThe yogis striving for perfection behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, do not see Him.

Swami GambiranandaAnd the diligent yogis see this one existing within themselves. The non-discriminating ones who lack self-control, however, do not see this one, even though they are diligent.

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

Dr. S. SankaranarayanThe exerting men of Yoga perceive Him dwelling in the Self; [however], the unintelligent men, with their uncontrolled selves, do not perceive Him, even though they exert.

Shri Purohit SwamiThe saints, with great effort, find Him within themselves; however, the unintelligent, despite their efforts, cannot control their minds.

Hindi

Swami Tejomayanandaयोगीजन प्रयत्न करते हुये ही अपने हृदय में स्थित आत्मा को देखते हैं, जब कि अशुद्ध अन्त:करण वाले (अकृतात्मान:) और अविवेकी (अचेतस:) लोग यत्न करते हुये भी इसे नहीं देखते हैं।।

Word meaningsHinglish
15.12BG-15-12

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥

yadādityagataṃ tejo jagadbhāsayate'khilam| yaccandramasi yaccāgnau tattejo viddhi māmakam ||

Translation

Swami SivanandaThat light which resides in the sun, illuminating the whole world; that which is in the moon and in the fire—know that light to be Mine.

Swami GambiranandaThat light in the sun which illuminates the whole world, that which is in the moon, and that which is in fire—know that light to be Mine.

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

Dr. S. SankaranarayanThat light which is found in the sun, which is in the moon, and which is also in fire—illuminating the entire world—know that light to be of Mine.

Shri Purohit SwamiRemember that the light which proceeds from the sun, illuminating the whole world, and the light which is in the moon, and that which is in the fire, all are born of me.

Hindi

Swami Tejomayanandaजो तेज सूर्य में स्थित होकर सम्पूर्ण जगत् को प्रकाशित करता है तथा जो तेज चन्द्रमा में है और अग्नि में है, उस तेज को तुम मेरा ही जानो।।

Word meaningsHinglish
15.13BG-15-13

गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥

gāmāviśya ca bhūtāni dhārayāmyahamojasā| puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||

Translation

Swami SivanandaPermeating the earth, I support all beings with My energy; and having become the watery moon, I nourish all herbs.

Swami GambiranandaAnd entering the Earth, I sustain the beings through My power; and nourish all the plants by becoming Soma, which is of the nature of sap.

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

Dr. S. SankaranarayanAnd, penetrating the earth, I support all beings with My energy; being the sap-filled moon, I nourish all plants.

Shri Purohit SwamiI enter this world and animate all My creatures with My vitality; and by My cool moonbeams, I nourish the plants.

Hindi

Swami Tejomayanandaमैं ही पृथ्वी में प्रवेश करके अपने ओज से भूतमात्र को धारण करता हूँ और रसस्वरूप चन्द्रमा बनकर समस्त औषधियों का अर्थात् वनस्पतियों का पोषण करता हूँ।।

Word meaningsHinglish
15.14BG-15-14

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥

ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ| prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham ||

Translation

Swami SivanandaHaving become the fire Vaisvanara, I abide in the bodies of living beings and, associated with the Prana and the Apana, digest the fourfold food.

Swami GambiranandaTaking the form of Vaisvanara, and residing in the bodies of creatures, I, in association with Prana and Apana, digest the four kinds of food.

Swami AdidevanandaBecoming 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.

Dr. S. SankaranarayanBeing the digestive fire dwelling within the bodies of living creatures, and being in association with the upward and downward winds [of the body], I digest the four kinds of food.

Shri Purohit SwamiBecoming the fire of life, I pass into their bodies and, uniting with the vital streams of Prāṇa and Apāna, I digest the various kinds of food.

Hindi

Swami Tejomayanandaमैं ही समस्त प्राणियों के देह में स्थित वैश्वानर अग्निरूप होकर प्राण और अपान से युक्त चार प्रकार के अन्न को पचाता हूँ।।

Word meaningsHinglish
15.15BG-15-15

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥

sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca| vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham ||

Translation

Swami SivanandaAnd I am seated in the hearts of all; from Me come memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed the author of the Vedanta and the knower of the Vedas.

Swami GambiranandaAnd I am seated in the hearts of all. From Me come memory, knowledge, and their loss. I alone am the object to be known through all the Vedas; I am also the originator of the Vedanta, and I Myself am the knower of the Vedas.

Swami AdidevanandaAnd 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.

Dr. S. SankaranarayanI am entered in the hearts of all; from Me come the faculties of memory, knowledge, and discernment; none but Me is to be known by means of all the Vedas, and I am alone the author of the final part of the Vedas and also the author of the Vedas themselves.

Shri Purohit SwamiI am enthroned in the hearts of all; memory, wisdom, and discrimination owe their origins to Me. I am He Who is to be realized in the scriptures; I inspire their wisdom, and I know their truth.

Hindi

Swami Tejomayanandaमैं ही समस्त प्राणियों के हृदय में स्थित हूँ। मुझसे ही स्मृति, ज्ञान और अपोहन (उनका अभाव) होता है। समस्त वेदों के द्वारा मैं ही वेद्य (जानने योग्य) वस्तु हूँ तथा वेदान्त का और वेदों का ज्ञाता भी मैं ही हूँ।।

Word meaningsHinglish
15.16BG-15-16

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

dvāvimau puruṣau loke kṣaraścākṣara eva ca| kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate ||

Translation

Swami SivanandaTwo Purushas there are in this world: the perishable and the imperishable. All beings are perishable, and the Kutastha—the unchanging—is called the imperishable.

Swami GambiranandaThere are two kinds of people in the world: the mutable and the immutable. The mutable consists of all things; the one existing as Maya is referred to as the immutable.

Swami AdidevanandaThere 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).

Dr. S. SankaranarayanThere are two people in the world: the perishable and the imperishable. The perishable is all elements, and the one that speaks is called the imperishable.

Shri Purohit SwamiThere are two aspects in Nature: the perishable and the imperishable. All life in this world belongs to the former, while the unchanging element belongs to the latter.

Hindi

Swami Tejomayanandaइस लोक में क्षर (नश्वर) और अक्षर (अनश्वर) ये दो पुरुष हैं, समस्त भूत क्षर हैं और 'कूटस्थ' अक्षर कहलाता है।।

Word meaningsHinglish
15.17BG-15-17

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥

uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ| yo lokatrayamāviśya bibhartyavyaya īśvaraḥ ||

Translation

Swami SivanandaBut distinct is the Supreme Purusha, called the highest Self, indestructible and Lord, who pervades the three worlds and sustains them.

Swami GambiranandaBut the Supreme Person is different; He is spoken of as the transcendental Self, permeating the three worlds and upholding them, and He is the imperishable God.

Swami AdidevanandaThere 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.

Dr. S. SankaranarayanBut the Highest Person, distinct from both [this], is spoken of as the Supreme Self, which, being the changeless Lord, sustains the triad of the world by entering into it.

Shri Purohit SwamiBut I am higher than all, the Supreme God, the Absolute Self, the Eternal Lord, who pervades and upholds all the worlds.

Hindi

Swami Tejomayanandaपरन्तु उत्तम पुरुष अन्य ही है, जो परमात्मा कहलाता है और जो तीनों लोकों में प्रवेश करके सबका धारण करने वाला अव्यय ईश्वर है।।

Word meaningsHinglish
15.18BG-15-18

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥

yasmātkṣaramatīto'hamakṣarādapi cottamaḥ| ato'smi loke vede ca prathitaḥ puruṣottamaḥ ||

Translation

Swami SivanandaAs I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas.

Swami GambiranandaSince I am transcendental to the mutable and above even the immutable, therefore I am well known in the world and in the Vedas as the supreme Person.

Swami AdidevanandaBecause 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).

Dr. S. SankaranarayanBecause I have transcended both the perishable and the imperishable, I am acclaimed in the world and in the Vedas as the highest of persons.

Shri Purohit SwamiI am beyond comparison with the Eternal and the non-eternal; I am known as the Supreme Personality, the Highest God, by scriptures and sages.

Hindi

Swami Tejomayanandaक्योंकि मैं क्षर से अतीत हूँ और अक्षर से भी उत्तम हूँ, इसलिये लोक में और वेद में भी पुरुषोत्तम के नाम से प्रसिद्ध हूँ।।

Word meaningsHinglish
15.19BG-15-19

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत ॥

yo māmevamasammūḍho jānāti puruṣottamam| sa sarvavidbhajati māṃ sarvabhāvena bhārata ||

Translation

Swami SivanandaHe who, undeluded, knows Me as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.

Swami GambiranandaO scion of the Bharata dynasty, he who, being free from delusion, knows Me, the supreme Person, thus, is all-knowing and adores Me with his whole being.

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

Dr. S. SankaranarayanHe who, not being deluded, thus knows Me as the Highest of persons—he knows all and serves Me with his entire being, O descendant of Bharata!

Shri Purohit SwamiHe who, with unclouded vision, sees Me as the Lord-God, knows all that there is to be known and will always worship Me with his whole heart.

Hindi

Swami Tejomayanandaहे भारत ! इस प्रकार, जो, संमोहरहित, पुरुष मुझ पुरुषोत्तम को जानता है, वह सर्वज्ञ होकर सम्पूर्ण भाव से अर्थात् पूर्ण हृदय से मेरी भक्ति करता है।।

Word meaningsHinglish
15.20BG-15-20

इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥

iti guhyatamaṃ śāstramidamuktaṃ mayā'nagha| etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata ||

Translation

Swami SivanandaThus, I have imparted to you this most secret science, O sinless one; by knowing this, one becomes wise, and all their duties are accomplished, O Arjuna.

Swami GambiranandaO sinless one, I have thus uttered this most secret scripture. Understanding this, one becomes wise and fulfills their duties, O scion of the Bharata dynasty.

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

Dr. S. SankaranarayanThus, O sinless one, I have imparted to you the most secret scripture; by understanding this, let a man become wise and also become one who has accomplished what needs to be accomplished, O descendant of Bharata!

Shri Purohit SwamiThus, O sinless one, I have revealed this most mystic knowledge to thee. He who understands it gains wisdom and attains the consummation of life.

Hindi

Swami Tejomayanandaहे निष्पाप भारत ! इस प्रकार यह गुह्यतम शास्त्र मेरे द्वारा कहा गया, इसको जानकर मनुष्य बुद्धिमान और कृतकृत्य हो जाता है।।

Word meaningsHinglish