પુરુષોત્તમયોગ
Bhagavad Gita Chapter 15 in Gujarati
Puruṣhottam Yog · The Yoga of the Supreme Divine Personality · 20 verses
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Chapter Summary
The fifteenth chapter of the Bhagavad Gita is "Purushottama Yoga". In Sanskrit, Purusha means the "All-pervading God", and Purushottam means the timeless & transcendental aspect of God. Krishna reveals that the purpose of this Transcendental knowledge of the God is to detach ourselves from the bondage of the material world and to understand Krishna as the Supreme Divine Personality, who is the eternal controller and sustainer of the world. One who understands this Ultimate Truth surrenders to Him and engages in His devotional service.
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શ્રી ભગવાનુવાચઊર્ધ્વમૂલમધઃશાખમશ્વત્થં પ્રાહુરવ્યયમ્।છન્દાંસિ યસ્ય પર્ણાનિ યસ્તં વેદ સ વેદવિત્॥
śhrī-bhagavān uvācha ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam chhandānsi yasya parṇāni yas taṁ veda sa veda-vit
MeaningThe 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.
અધશ્ચોર્ધ્વં પ્રસૃતાસ્તસ્ય શાખા ગુણપ્રવૃદ્ધા વિષયપ્રવાલાઃ।અધશ્ચ મૂલાન્યનુસન્તતાનિ કર્માનુબન્ધીનિ મનુષ્યલોકે॥
adhaśh chordhvaṁ prasṛitās tasya śhākhā guṇa-pravṛiddhā viṣhaya-pravālāḥ adhaśh cha mūlāny anusantatāni karmānubandhīni manuṣhya-loke
MeaningIts 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.
ન રૂપમસ્યેહ તથોપલભ્યતે નાન્તો ન ચાદિર્ન ચ સંપ્રતિષ્ઠા।અશ્વત્થમેનં સુવિરૂઢમૂલ મસઙ્ગશસ્ત્રેણ દૃઢેન છિત્ત્વા॥
na rūpam asyeha tathopalabhyate nānto na chādir na cha sampratiṣhṭhā aśhvattham enaṁ su-virūḍha-mūlam asaṅga-śhastreṇa dṛiḍhena chhittvā
MeaningIts 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.
તતઃ પદં તત્પરિમાર્ગિતવ્ય યસ્મિન્ગતા ન નિવર્તન્તિ ભૂયઃ।તમેવ ચાદ્યં પુરુષં પ્રપદ્યે યતઃ પ્રવૃત્તિઃ પ્રસૃતા પુરાણી॥
tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ tam eva chādyaṁ puruṣhaṁ prapadye yataḥ pravṛittiḥ prasṛitā purāṇī
MeaningThen, 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.
નિર્માનમોહા જિતસઙ્ગદોષા અધ્યાત્મનિત્યા વિનિવૃત્તકામાઃ।દ્વન્દ્વૈર્વિમુક્તાઃ સુખદુઃખસંજ્ઞૈ ર્ગચ્છન્ત્યમૂઢાઃ પદમવ્યયં તત્॥
nirmāna-mohā jita-saṅga-doṣhā adhyātma-nityā vinivṛitta-kāmāḥ dvandvair vimuktāḥ sukha-duḥkha-sanjñair gachchhanty amūḍhāḥ padam avyayaṁ tat
MeaningFree 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.
ન તદ્ભાસયતે સૂર્યો ન શશાઙ્કો ન પાવકઃ।યદ્ગત્વા ન નિવર્તન્તે તદ્ધામ પરમં મમ॥
na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama
MeaningNeither does the sun illuminate there, nor the moon, nor the fire; having gone there, they do not return; that is My supreme abode.
મમૈવાંશો જીવલોકે જીવભૂતઃ સનાતનઃ।મનઃષષ્ઠાનીન્દ્રિયાણિ પ્રકૃતિસ્થાનિ કર્ષતિ॥
mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥ manaḥ-ṣhaṣhṭhānīndriyāṇi prakṛiti-sthāni karṣhati
MeaningAn 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.
શરીરં યદવાપ્નોતિ યચ્ચાપ્યુત્ક્રામતીશ્વરઃ।ગૃહીત્વૈતાનિ સંયાતિ વાયુર્ગન્ધાનિવાશયાત્॥
śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥ gṛihītvaitāni sanyāti vāyur gandhān ivāśhayāt
MeaningWhen 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.).
શ્રોત્રં ચક્ષુઃ સ્પર્શનં ચ રસનં ઘ્રાણમેવ ચ।અધિષ્ઠાય મનશ્ચાયં વિષયાનુપસેવતે॥
śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva cha adhiṣhṭhāya manaśh chāyaṁ viṣhayān upasevate
MeaningPresiding over the ears, eyes, touch, taste, smell, and mind, it enjoys the objects of the senses.
ઉત્ક્રામન્તં સ્થિતં વાપિ ભુઞ્જાનં વા ગુણાન્વિતમ્।વિમૂઢા નાનુપશ્યન્તિ પશ્યન્તિ જ્ઞાનચક્ષુષઃ॥
utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam vimūḍhā nānupaśhyanti paśhyanti jñāna-chakṣhuṣhaḥ
MeaningThe deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him.
યતન્તો યોગિનશ્ચૈનં પશ્યન્ત્યાત્મન્યવસ્થિતમ્।યતન્તોઽપ્યકૃતાત્માનો નૈનં પશ્યન્ત્યચેતસઃ॥
yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitam yatanto ‘py akṛitātmāno nainaṁ paśhyanty achetasaḥ
MeaningThe yogis striving for perfection behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, do not see Him.
યદાદિત્યગતં તેજો જગદ્ભાસયતેઽખિલમ્।યચ્ચન્દ્રમસિ યચ્ચાગ્નૌ તત્તેજો વિદ્ધિ મામકમ્॥
yad āditya-gataṁ tejo jagad bhāsayate ’khilam yach chandramasi yach chāgnau tat tejo viddhi māmakam
MeaningThat 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.
ગામાવિશ્ય ચ ભૂતાનિ ધારયામ્યહમોજસા।પુષ્ણામિ ચૌષધીઃ સર્વાઃ સોમો ભૂત્વા રસાત્મકઃ॥
gām āviśhya cha bhūtāni dhārayāmy aham ojasā puṣhṇāmi chauṣhadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ
MeaningPermeating the earth, I support all beings with My energy; and having become the watery moon, I nourish all herbs.
અહં વૈશ્વાનરો ભૂત્વા પ્રાણિનાં દેહમાશ્રિતઃ।પ્રાણાપાનસમાયુક્તઃ પચામ્યન્નં ચતુર્વિધમ્॥
ahaṁ vaiśhvānaro bhūtvā prāṇināṁ deham āśhritaḥ prāṇāpāna-samāyuktaḥ pachāmy annaṁ chatur-vidham
MeaningHaving become the fire Vaisvanara, I abide in the bodies of living beings and, associated with the Prana and the Apana, digest the fourfold food.
સર્વસ્ય ચાહં હૃદિ સન્નિવિષ્ટો મત્તઃ સ્મૃતિર્જ્ઞાનમપોહનં ચ।વેદૈશ્ચ સર્વૈરહમેવ વેદ્યો વેદાન્તકૃદ્વેદવિદેવ ચાહમ્॥
sarvasya chāhaṁ hṛidi sanniviṣhṭo mattaḥ smṛitir jñānam apohanaṁ cha vedaiśh cha sarvair aham eva vedyo vedānta-kṛid veda-vid eva chāham
MeaningAnd 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.
દ્વાવિમૌ પુરુષૌ લોકે ક્ષરશ્ચાક્ષર એવ ચ।ક્ષરઃ સર્વાણિ ભૂતાનિ કૂટસ્થોઽક્ષર ઉચ્યતે॥
dvāv imau puruṣhau loke kṣharaśh chākṣhara eva cha kṣharaḥ sarvāṇi bhūtāni kūṭa-stho ’kṣhara uchyate
MeaningTwo Purushas there are in this world: the perishable and the imperishable. All beings are perishable, and the Kutastha—the unchanging—is called the imperishable.
ઉત્તમઃ પુરુષસ્ત્વન્યઃ પરમાત્મેત્યુદાહૃતઃ।યો લોકત્રયમાવિશ્ય બિભર્ત્યવ્યય ઈશ્વરઃ॥
uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ
MeaningBut distinct is the Supreme Purusha, called the highest Self, indestructible and Lord, who pervades the three worlds and sustains them.
યસ્માત્ક્ષરમતીતોઽહમક્ષરાદપિ ચોત્તમઃ।અતોઽસ્મિ લોકે વેદે ચ પ્રથિતઃ પુરુષોત્તમઃ॥
yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ
MeaningAs 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.
યો મામેવમસમ્મૂઢો જાનાતિ પુરુષોત્તમમ્।સ સર્વવિદ્ભજતિ માં સર્વભાવેન ભારત॥
yo mām evam asammūḍho jānāti puruṣhottamam sa sarva-vid bhajati māṁ sarva-bhāvena bhārata
MeaningHe who, undeluded, knows Me as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna.
ઇતિ ગુહ્યતમં શાસ્ત્રમિદમુક્તં મયાઽનઘ।એતદ્બુદ્ધ્વા બુદ્ધિમાન્સ્યાત્કૃતકૃત્યશ્ચ ભારત॥
iti guhyatamaṁ śhāstram idam uktaṁ mayānagha etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata
MeaningThus, 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.