Purushottama Prapthi Yoga

Śloka 15.1

Sanskrit
श्रीभगवानुवाच |
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् |
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || १ ||

Transliteration
śrī-bhagavān uvāca |
ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam |
chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit ||

English Translation
The Blessed Lord said: They speak of an imperishable Ashvattha tree with roots above and branches below; its leaves are the Vedic hymns—he who knows it is a knower of the Vedas.

Explanation
Krishna ("śrī-bhagavān") begins Chapter 15: "ūrdhva-mūlam adhaḥ-śākham" (roots above, branches below), "aśvattham prāhuḥ avyayam" (imperishable Ashvattha tree), "chandāṁsi yasya parṇāni" (its leaves are Vedic hymns), "yaḥ tam veda saḥ veda-vit" (he who knows it is Veda-knower). He describes samsara as an inverted tree rooted in Brahman, sustained by Vedic knowledge.

Key Concepts
Samsara is an eternal tree.
Vedic wisdom reveals its nature.

Śloka 15.2

Sanskrit
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः |
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके || २ ||

Transliteration
adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ |
adhaś ca mūlāny anusantatāni karmānubandhīni manuṣya-loke ||

English Translation
Its branches spread below and above, nourished by the qualities, with sense objects as shoots; its roots extend downward too, binding to actions in the human world.

Explanation
Krishna elaborates: "adhaḥ ca ūrdhvam prasṛtāḥ tasya śākhāḥ" (branches spread below, above), "guṇa-pravṛddhāḥ" (nourished by qualities—sattva, rajas, tamas), "viṣaya-pravālāḥ" (sense objects as shoots), "adhaḥ ca mūlāni anusantatāni" (roots extend downward), "karma-anubandhīni manuṣya-loke" (binding to actions in human world). The tree grows through guṇas and senses, its roots tying souls to karma.

Key Concepts
Guṇas and senses fuel samsara.
Karma binds its roots below.

Śloka 15.3

Sanskrit
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा |
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा || ३ ||

Transliteration
na rūpam asyeha tathopalabhyate nānto na cādir na ca sampratiṣṭhā |
aśvattham enaṁ suvirūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā ||

English Translation
Its form is not perceived here as such, nor its end, nor beginning, nor foundation; having cut this firmly rooted Ashvattha tree with the strong axe of detachment,

Explanation
Krishna says: "na rūpam asya iha tathā upalabhyate" (its form not perceived here as such), "na antaḥ na ca ādiḥ na ca sampratiṣṭhā" (nor end, beginning, foundation), "enam aśvattham suvirūḍha-mūlam" (this firmly rooted Ashvattha), "asaṅga-śastreṇa dṛḍhena chittvā" (cut with strong axe of detachment). Samsara’s true nature eludes grasp; detachment severs its deep roots.

Key Concepts
Samsara’s form is elusive.
Detachment uproots it.

Śloka 15.4

Sanskrit
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः |
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी || ४ ||

Transliteration
tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ |
tam eva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ||

English Translation
Then that goal should be sought, reaching which they do not return again; I take refuge in that primal Person from whom this ancient activity has flowed forth.

Explanation
Krishna continues: "tataḥ tat padam parimārgitavyam" (then that goal must be sought), "yasmin gatāḥ na nivartanti bhūyaḥ" (reaching which they don’t return), "tam eva ādyam puruṣam prapadye" (I take refuge in that primal Person), "yataḥ pravṛttiḥ prasṛtā purāṇī" (from whom ancient activity flowed). After cutting samsara, one seeks Krishna, the source, for eternal liberation.

Key Concepts
Goal is beyond return.
Krishna is the primal refuge.

Śloka 15.5

Sanskrit
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः |
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर् गच्छन्त्यमूढाः पदमव्ययं तत् || ५ ||

Transliteration
nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛtta-kāmāḥ |
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair gacchanty amūḍhāḥ padam avyayaṁ tat ||

English Translation
Free from pride and delusion, victorious over the flaw of attachment, constant in self-knowledge, desires subdued, liberated from the pairs of opposites known as pleasure and pain, the undeluded attain that imperishable goal.

Explanation
Krishna describes the seekers: "nirmāna-mohāḥ" (free from pride, delusion), "jita-saṅga-doṣāḥ" (victorious over attachment’s flaw), "adhyātma-nityāḥ" (constant in self-knowledge), "vinivṛtta-kāmāḥ" (desires subdued), "dvandvaiḥ vimuktāḥ sukha-duḥkha-saṁjñaiḥ" (liberated from pleasure-pain pairs), "gacchanti amūḍhāḥ tat padam avyayam" (undeluded attain that imperishable goal). These qualities lead to liberation.

Key Concepts
Purity and detachment attain the goal.
Beyond dualities lies freedom.

Śloka 15.6

Sanskrit
न तद्भासयते सूर्यो न शशाङ्को न पावकः |
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम || ६ ||

Transliteration
na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ |
yad gatvā na nivartante tad dhāma paramaṁ mama ||

English Translation
Neither sun, moon, nor fire illumines it; having gone there, they do not return—that is My supreme abode.

Explanation
Krishna describes the goal: "na tat sūryaḥ bhāsayate" (sun does not illumine it), "na śaśāṅkaḥ na pāvakaḥ" (nor moon, nor fire), "yat gatvā na nivartante" (having gone there, they don’t return), "tat dhāma paramam mama" (that is My supreme abode). Beyond material light, this eternal state is Krishna’s transcendent realm.

Key Concepts
Supreme abode transcends light.
It’s Krishna’s final refuge.

Śloka 15.7

Sanskrit
ममैवांशो जीवलोके जीवभूतः सनातनः |
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति || ७ ||

Transliteration
mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ |
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati ||

English Translation
An eternal fragment of Myself, becoming a living soul in the world of life, draws to itself the senses, with the mind as the sixth, situated in nature.

Explanation
Krishna says: "mama eva aṁśaḥ" (eternal fragment of Myself), "jīva-loke jīva-bhūtaḥ sanātanaḥ" (becoming living soul in life-world, eternal), "manaḥ-ṣaṣṭhāni indriyāṇi" (senses with mind as sixth), "prakṛti-sthāni karṣati" (draws, situated in nature). The jīva, a part of Krishna, entangles with prakṛti’s senses and mind.

Key Concepts
Jīva is Krishna’s eternal part.
It engages nature’s senses.

Śloka 15.8

Sanskrit
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः |
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् || ८ ||

Transliteration
śarīraṁ yad avāpnoti yac cāpy utkrāmatīśvaraḥ |
gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt ||

English Translation
When the Lord obtains a body and when He departs from it, He takes these along and moves, as the wind carries scents from their source.

Explanation
Krishna continues: "yad śarīram avāpnoti" (when He obtains a body), "yat ca api utkrāmati" (and when He departs), "īśvaraḥ" (the Lord—jīva), "gṛhītvā etāni saṁyāti" (takes these along, moves), "vāyuḥ gandhān iva āśayāt" (as wind carries scents from source). The jīva carries senses and mind across bodies, like wind bearing fragrances.

Key Concepts
Jīva migrates with senses.
Wind analogy illustrates transfer.

Śloka 15.9

Sanskrit
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च |
अधिष्ठाय मनश्चायं विषयानुपसेवते || ९ ||

Transliteration
śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca |
adhiṣṭhāya manaś cāyaṁ viṣayān upasevate ||

English Translation
Presiding over hearing, sight, touch, taste, and smell, as well as the mind, this one enjoys the sense objects.

Explanation
Krishna describes: "śrotram cakṣuḥ sparśanam ca" (hearing, sight, touch), "rasanam ghrāṇam eva ca" (taste, smell), "adhiṣṭhāya manaḥ ca ayam" (presiding over these and mind), "viṣayān upasevate" (enjoys sense objects). The jīva, through senses and mind, engages with the material world’s offerings.

Key Concepts
Jīva governs senses, mind.
It pursues sensory enjoyment.

Śloka 15.10

Sanskrit
उत्क्रामन्तं स्थितं वाऽपि भुञ्जानं वा गुणान्वितम् |
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः || १० ||

Transliteration
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam |
vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ ||

English Translation
The deluded do not perceive it departing, abiding, or enjoying, endowed with qualities; those with the eye of knowledge see it.

Explanation
Krishna says: "utkrāmantam sthitam vā api" (departing, abiding), "bhuñjānam vā guṇānvitam" (or enjoying, endowed with qualities), "vimūḍhāḥ na anupaśyanti" (deluded do not perceive), "paśyanti jñāna-cakṣuṣaḥ" (those with knowledge’s eye see). The ignorant miss the jīva’s journey; the wise discern its guṇa-bound existence.

Key Concepts
Ignorance blinds to jīva’s state.
Wisdom reveals its nature.

Śloka 15.11

Sanskrit
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः || ११ ||

Transliteration
yatanto yoginaś cainaṁ paśyanty ātmany avasthitam |
yatanto’py akṛtātmāno nainaṁ paśyanty acetasaḥ ||

English Translation
Striving Yogis see this [Self] abiding in the self; but the unrefined, senseless ones, even though striving, do not see it.

Explanation
Krishna says: "yatantaḥ yoginaḥ ca enam" (striving Yogis), "paśyanti ātmani avasthitam" (see this abiding in self), "yatantaḥ api" (even though striving), "akṛta-ātmānaḥ acetasaḥ" (unrefined, senseless), "na enam paśyanti" (do not see it). Disciplined Yogis perceive the Self within, but those lacking inner purity fail despite effort.

Key Concepts
Effort with purity reveals Self.
Impurity blinds even strivers.

Śloka 15.12

Sanskrit
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् || १२ ||

Transliteration
yad āditya-gataṁ tejo jagad bhāsayate’khilam |
yac candramasi yac cāgnau tat tejo viddhi māmakam ||

English Translation
The radiance in the sun that illumines the entire world, that in the moon, and that in fire—know that radiance to be Mine.

Explanation
Krishna declares: "yat āditya-gatam tejaḥ" (radiance in the sun), "jagat bhāsayate akhilam" (illumines entire world), "yat candramasi yat ca agnau" (that in moon, in fire), "tat tejaḥ viddhi māmakam" (know that radiance as Mine). All light—solar, lunar, fiery—originates from Krishna, reflecting his divine essence.

Key Concepts
Krishna’s radiance lights all.
Nature’s glow is his own.

Śloka 15.13

Sanskrit
गामाविश्य च भूतानि धारयाम्यहमोजसा |
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः || १३ ||

Transliteration
gām āviśya ca bhūtāni dhārayāmy aham ojasā |
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||

English Translation
Entering the earth, I sustain all beings with My energy; becoming the nectar-giving moon, I nourish all herbs.

Explanation
Krishna says: "gām āviśya" (entering earth), "bhūtāni dhārayāmi aham ojasā" (I sustain beings with energy), "somaḥ bhūtvā rasātmakaḥ" (becoming nectar-giving moon), "puṣṇāmi ca oṣadhīḥ sarvāḥ" (nourish all herbs). He supports life on earth and, as the moon’s essence, fosters plant growth with nourishing moisture.

Key Concepts
Krishna sustains earth, plants.
His energy permeates nature.

Śloka 15.14

Sanskrit
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः |
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् || १४ ||

Transliteration
ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ |
prāṇāpāna-samāyuktaḥ pacāmy annaṁ catur-vidham ||

English Translation
Becoming the digestive fire, I reside in the bodies of living beings; united with prana and apana, I digest the four kinds of food.

Explanation
Krishna states: "aham vaiśvānaraḥ bhūtvā" (becoming digestive fire), "prāṇinām deham āśritaḥ" (reside in bodies of beings), "prāṇa-apāna-samāyuktaḥ" (united with prana, apana—life breaths), "pacāmi annam catur-vidham" (digest four kinds of food—chewed, sucked, licked, drunk). He powers digestion, sustaining life through breath and fire.

Key Concepts
Krishna is life’s digestive force.
Breath aids his function.

Śloka 15.15

Sanskrit
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् || १५ ||

Transliteration
sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca |
vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham ||

English Translation
And I am seated in the hearts of all; from Me come memory, knowledge, and their loss; I alone am to be known by all the Vedas; I am the maker of Vedanta and the knower of the Vedas too.

Explanation
Krishna says: "sarvasya ca aham hṛdi sanniviṣṭaḥ" (seated in all hearts), "mattaḥ smṛtiḥ jñānam apohanam ca" (from Me memory, knowledge, loss), "sarvaiḥ vedaiḥ aham eva vedyaḥ" (by all Vedas I am to be known), "vedānta-kṛt veda-vit eva ca aham" (maker of Vedanta, knower of Vedas). He is the source of cognition and the ultimate goal of Vedic wisdom.

Key Concepts
Krishna dwells in all hearts.
He’s the source and goal of knowledge.

Śloka 15.16

Sanskrit
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |
क्षरः सर्वं भूतानि कूटस्थोऽक्षर उच्यते || १६ ||

Transliteration
dvāv imau puruṣau loke kṣaraś cākṣara eva ca |
kṣaraḥ sarvaṁ bhūtāni kūṭa-stho’kṣara ucyate ||

English Translation
Two persons are there in this world, the perishable and the imperishable; the perishable is all beings, the imperishable is called the unchanging.

Explanation
Krishna introduces: "dvau imau puruṣau loke" (two persons in world), "kṣaraḥ ca akṣaraḥ eva ca" (perishable and imperishable), "kṣaraḥ sarvam bhūtāni" (perishable is all beings), "kūṭa-sthaḥ akṣaraḥ ucyate" (unchanging is called imperishable). He contrasts the transient jīvas (kṣara) with the eternal prakṛti (akṣara), setting the stage for a higher truth.

Key Concepts
Two entities: perishable, imperishable.
Beings decay, nature endures.

Śloka 15.17

Sanskrit
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः |
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः || १७ ||

Transliteration
uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ |
yo loka-trayam āviśya bibharty avyaya īśvaraḥ ||

English Translation
But another, the supreme Person, is called the highest Self, who, entering the three worlds, sustains them, the imperishable Lord.

Explanation
Krishna reveals: "uttamaḥ puruṣaḥ tu anyaḥ" (but another supreme Person), "paramātmā iti udāhṛtaḥ" (called highest Self), "yaḥ loka-trayam āviśya" (who, entering three worlds), "bibharti avyayaḥ īśvaraḥ" (sustains, imperishable Lord). Beyond kṣara and akṣara, Krishna as Paramātma upholds all existence, transcending both.

Key Concepts
Krishna is the supreme Puruṣottama.
He sustains all worlds.

Śloka 15.18

Sanskrit
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः |
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः || १८ ||

Transliteration
yasmāt kṣaram atīto’ham akṣarād api cottamaḥ |
ato’smi loke vede ca prathitaḥ puruṣottamaḥ ||

English Translation
Since I transcend the perishable and am even beyond the imperishable, therefore I am renowned in the world and Vedas as the supreme Person.

Explanation
Krishna says: "yasmāt kṣaram atītaḥ aham" (since I transcend perishable), "akṣarāt api ca uttamaḥ" (and beyond imperishable), "ataḥ asmi" (therefore I am), "loke vede ca prathitaḥ puruṣottamaḥ" (renowned in world, Vedas as supreme Person). His transcendence over both kṣara and akṣara establishes him as Puruṣottama, the highest.

Key Concepts
Krishna surpasses all states.
He’s famed as Puruṣottama.

Śloka 15.19

Sanskrit
यो मामेवमसंमूढो जानाति पुरुषोत्तमम् |
स सर्वविद्भजति मां सर्वभावेन भारत || १९ ||

Transliteration
yo mām evam asaṁmūḍho jānāti puruṣottamam |
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata ||

English Translation
He who, undeluded, knows Me thus as the supreme Person, he, knowing all, worships Me with all his being, O Bharata.

Explanation
Krishna, addressing "bhārata," says: "yaḥ mām evam asaṁmūḍhaḥ" (he who undeluded), "jānāti puruṣottamam" (knows Me as supreme Person), "saḥ sarva-vit" (he, knowing all), "bhajati mām sarva-bhāvena" (worships Me with all being). Clear recognition of Krishna as Puruṣottama inspires total devotion and omniscience.

Key Concepts
Undeluded know Krishna supreme.
Full devotion follows.

Śloka 15.20

Sanskrit
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत || २० ||

Transliteration
iti guhyatamaṁ śāstram idam uktaṁ mayānagha |
etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata ||

English Translation
Thus, this most secret scripture has been spoken by Me, O sinless one; understanding this, one becomes wise and fulfilled in duty, O Bharata.

Explanation
Krishna, addressing "anagha" (sinless) and "bhārata," concludes: "iti guhyatamam śāstram" (thus most secret scripture), "idam uktam mayā" (spoken by Me), "etat buddhvā" (understanding this), "buddhimān syāt kṛta-kṛtyaḥ ca" (becomes wise, fulfilled in duty). This teaching, the Gita’s essence, grants wisdom and completes one’s purpose.

Key Concepts
Chapter’s secret wisdom fulfills.
Understanding perfects the seeker.