भगवद्गीता
bhagavad-gītā
-
chapter-15
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श्रीभगवानुवाच ।
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१॥
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१॥
1. śrībhagavānuvāca ,
ūrdhvamūlamadhaḥśākhamaśvatthaṁ prāhuravyayam ,
chandāṁsi yasya parṇāni yastaṁ veda sa vedavit.
ūrdhvamūlamadhaḥśākhamaśvatthaṁ prāhuravyayam ,
chandāṁsi yasya parṇāni yastaṁ veda sa vedavit.
1.
śrībhagavān uvāca ūrdhvamūlam adhaḥśākham aśvattham prāhuḥ
avyayam chandāṃsi yasya parṇāni yaḥ tam veda saḥ vedavit
avyayam chandāṃsi yasya parṇāni yaḥ tam veda saḥ vedavit
1.
śrībhagavān uvāca yasya chandāṃsi parṇāni ūrdhvamūlam
adhaḥśākham avyayam aśvattham prāhuḥ yaḥ tam veda saḥ vedavit
adhaḥśākham avyayam aśvattham prāhuḥ yaḥ tam veda saḥ vedavit
1.
The Blessed Lord said: "They speak of the aśvattha tree as imperishable (avyayam), with its roots above and its branches below, and its leaves as the Vedic hymns. Whoever comprehends it is a knower of the Vedas."
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके ॥२॥
अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके ॥२॥
2. adhaścordhvaṁ prasṛtāstasya śākhā; guṇapravṛddhā viṣayapravālāḥ ,
adhaśca mūlānyanusaṁtatāni; karmānubandhīni manuṣyaloke.
adhaśca mūlānyanusaṁtatāni; karmānubandhīni manuṣyaloke.
2.
adhaḥ ca ūrdhvam prasṛtāḥ tasya
śākhāḥ guṇapravṛddhāḥ viṣayapravālāḥ
adhaḥ ca mūlāni anusaṃtatāni
karmānubandhīni manuṣyaloke
śākhāḥ guṇapravṛddhāḥ viṣayapravālāḥ
adhaḥ ca mūlāni anusaṃtatāni
karmānubandhīni manuṣyaloke
2.
tasya śākhāḥ adhaḥ ca ūrdhvam
prasṛtāḥ guṇapravṛddhāḥ viṣayapravālāḥ
ca adhaḥ mūlāni manuṣyaloke
karmānubandhīni anusaṃtatāni
prasṛtāḥ guṇapravṛddhāḥ viṣayapravālāḥ
ca adhaḥ mūlāni manuṣyaloke
karmānubandhīni anusaṃtatāni
2.
Its branches extend both upwards and downwards, nourished by the guṇas (qualities of material nature), with sense-objects as their tender shoots. And below, its roots are continuously spread, causing entanglement through action (karma) in the world of human beings.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥३॥
अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥३॥
3. na rūpamasyeha tathopalabhyate; nānto na cādirna ca saṁpratiṣṭhā ,
aśvatthamenaṁ suvirūḍhamūla;masaṅgaśastreṇa dṛḍhena chittvā.
aśvatthamenaṁ suvirūḍhamūla;masaṅgaśastreṇa dṛḍhena chittvā.
3.
na rūpam asya iha tathā upalabhyate
na antaḥ na ca ādiḥ na ca
saṃpratiṣṭhā aśvattham enam suvirūḍhamūlam
asaṅgaśastreṇa dṛḍhena chittvā
na antaḥ na ca ādiḥ na ca
saṃpratiṣṭhā aśvattham enam suvirūḍhamūlam
asaṅgaśastreṇa dṛḍhena chittvā
3.
asya rūpam iha tathā na upalabhyate
na antaḥ na ca ādiḥ na ca
saṃpratiṣṭhā dṛḍhena asaṅgaśastreṇa
suvirūḍhamūlam enam aśvattham chittvā
na antaḥ na ca ādiḥ na ca
saṃpratiṣṭhā dṛḍhena asaṅgaśastreṇa
suvirūḍhamūlam enam aśvattham chittvā
3.
Its true form is not perceived in this world as such; neither its end, nor its beginning, nor its persistence. Having cut down this aśvattha tree, whose roots are very firmly established, with the strong weapon of non-attachment,
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥४॥
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥४॥
4. tataḥ padaṁ tatparimārgitavyaṁ; yasmingatā na nivartanti bhūyaḥ ,
tameva cādyaṁ puruṣaṁ prapadye; yataḥ pravṛttiḥ prasṛtā purāṇī.
tameva cādyaṁ puruṣaṁ prapadye; yataḥ pravṛttiḥ prasṛtā purāṇī.
4.
tataḥ padam tat parimārgitavyam
yasmin gatāḥ na nivartanti bhūyaḥ
tam eva ca ādyam puruṣam prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī
yasmin gatāḥ na nivartanti bhūyaḥ
tam eva ca ādyam puruṣam prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī
4.
tataḥ tat padam parimārgitavyam
yasmin gatāḥ bhūyaḥ na nivartanti
ca tam eva ādyam puruṣam prapadye
yataḥ purāṇī pravṛttiḥ prasṛtā
yasmin gatāḥ bhūyaḥ na nivartanti
ca tam eva ādyam puruṣam prapadye
yataḥ purāṇī pravṛttiḥ prasṛtā
4.
Then, that state (padam) should be sought, from which those who have gone do not return again. And I surrender to that very primeval supreme cosmic person (puruṣa) from whom the ancient activity (pravṛtti) originated.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः ।
द्वंद्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥५॥
द्वंद्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥५॥
5. nirmānamohā jitasaṅgadoṣā; adhyātmanityā vinivṛttakāmāḥ ,
dvaṁdvairvimuktāḥ sukhaduḥkhasaṁjñai;rgacchantyamūḍhāḥ padamavyayaṁ tat.
dvaṁdvairvimuktāḥ sukhaduḥkhasaṁjñai;rgacchantyamūḍhāḥ padamavyayaṁ tat.
5.
nirmānamohāḥ jitasañgadoṣāḥ
adhyātmanityāḥ vinivṛttakāmāḥ dvandvaiḥ
vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchanti amūḍhāḥ padam avyayam tat
adhyātmanityāḥ vinivṛttakāmāḥ dvandvaiḥ
vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchanti amūḍhāḥ padam avyayam tat
5.
nirmānamohāḥ jitasañgadoṣāḥ
adhyātmanityāḥ vinivṛttakāmāḥ
sukhaduḥkhasaṃjñaiḥ dvandvaiḥ vimuktāḥ
amūḍhāḥ tat avyayam padam gacchanti
adhyātmanityāḥ vinivṛttakāmāḥ
sukhaduḥkhasaṃjñaiḥ dvandvaiḥ vimuktāḥ
amūḍhāḥ tat avyayam padam gacchanti
5.
Free from pride and delusion, having conquered the fault of attachment, constantly devoted to spiritual knowledge (adhyātman), and with their desires completely ceased; liberated from the dualities known as pleasure and pain, such undeluded individuals attain that imperishable state.
न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥६॥
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥६॥
6. na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ ,
yadgatvā na nivartante taddhāma paramaṁ mama.
yadgatvā na nivartante taddhāma paramaṁ mama.
6.
na tat bhāsayate sūryaḥ na śaśāṅkaḥ na pāvakaḥ
yat gatvā na nivartante tat dhāma paramam mama
yat gatvā na nivartante tat dhāma paramam mama
6.
sūryaḥ na tat bhāsayate śaśāṅkaḥ na pāvakaḥ na
yat gatvā na nivartante tat mama paramam dhāma
yat gatvā na nivartante tat mama paramam dhāma
6.
Neither the sun, nor the moon, nor fire illuminates that (abode). Having gone there, (they) do not return. That is My supreme abode.
ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥७॥
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥७॥
7. mamaivāṁśo jīvaloke jīvabhūtaḥ sanātanaḥ ,
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati.
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati.
7.
mama eva aṃśaḥ jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhāni indriyāṇi prakṛtisthāni karṣati
manaḥṣaṣṭhāni indriyāṇi prakṛtisthāni karṣati
7.
mama eva sanātanaḥ aṃśaḥ jīvaloke jīvabhūtaḥ
prakṛtisthāni manaḥṣaṣṭhāni indriyāṇi karṣati
prakṛtisthāni manaḥṣaṣṭhāni indriyāṇi karṣati
7.
Indeed, an eternal fragment of My own being (mama eva aṃśaḥ), having become a living entity in the world of living beings, struggles with the senses—including the mind as the sixth—that are situated in material nature (prakṛti).
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥८॥
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥८॥
8. śarīraṁ yadavāpnoti yaccāpyutkrāmatīśvaraḥ ,
gṛhītvaitāni saṁyāti vāyurgandhānivāśayāt.
gṛhītvaitāni saṁyāti vāyurgandhānivāśayāt.
8.
śarīram yat avāpnoti yat ca api utkrāmati īśvaraḥ
gṛhītvā etāni saṃyāti vāyuḥ gandhān iva āśayāt
gṛhītvā etāni saṃyāti vāyuḥ gandhān iva āśayāt
8.
īśvaraḥ yat śarīram avāpnoti ca yat utkrāmati
vāyuḥ āśayāt gandhān iva etāni gṛhītvā saṃyāti
vāyuḥ āśayāt gandhān iva etāni gṛhītvā saṃyāti
8.
Just as the wind carries fragrances from their receptacles, similarly, the lord (īśvara, the individual soul), when it acquires a body and also when it abandons it, takes these (senses and mind) with it.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥९॥
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥९॥
9. śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇameva ca ,
adhiṣṭhāya manaścāyaṁ viṣayānupasevate.
adhiṣṭhāya manaścāyaṁ viṣayānupasevate.
9.
śrotram cakṣuḥ sparśanam ca rasanam ghrāṇam eva
ca adhiṣṭhāya manaḥ ca ayam viṣayān upasevate
ca adhiṣṭhāya manaḥ ca ayam viṣayān upasevate
9.
ayam śrotram cakṣuḥ sparśanam rasanam ghrāṇam
eva ca manaḥ ca adhiṣṭhāya viṣayān upasevate
eva ca manaḥ ca adhiṣṭhāya viṣayān upasevate
9.
Presiding over the ear, the eye, the sense of touch, taste, and smell, as well as the mind, this one then experiences the objects of the senses.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१०॥
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१०॥
10. utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam ,
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ.
vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ.
10.
utkrāmantam sthitam vā api bhuñjānam vā guṇānvitam
vimūḍhāḥ na anupaśyanti paśyanti jñānacakṣuṣaḥ
vimūḍhāḥ na anupaśyanti paśyanti jñānacakṣuṣaḥ
10.
vimūḍhāḥ utkrāmantam sthitam vā api bhuñjānam vā guṇānvitam
(enam) na anupaśyanti jñānacakṣuṣaḥ (tu) paśyanti
(enam) na anupaśyanti jñānacakṣuṣaḥ (tu) paśyanti
10.
The deluded do not perceive it (the ātman) when it departs, remains, or even when it experiences, being associated with the qualities (guṇas). But those with the eye of knowledge (jñānacakṣus) truly see it.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥११॥
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥११॥
11. yatanto yoginaścainaṁ paśyantyātmanyavasthitam ,
yatanto'pyakṛtātmāno nainaṁ paśyantyacetasaḥ.
yatanto'pyakṛtātmāno nainaṁ paśyantyacetasaḥ.
11.
yatantaḥ yoginaḥ ca enam paśyanti ātmani avasthitam
yatantaḥ api akṛtātmānaḥ na enam paśyanti acetasaḥ
yatantaḥ api akṛtātmānaḥ na enam paśyanti acetasaḥ
11.
yatantaḥ yoginaḥ ca enam ātmani avasthitam paśyanti
api yatantaḥ akṛtātmānaḥ acetasaḥ (ca) enam na paśyanti
api yatantaḥ akṛtātmānaḥ acetasaḥ (ca) enam na paśyanti
11.
Striving yogis (yogin) perceive this (the ātman) situated within themselves. However, even while striving, those whose minds are not purified (akṛtātman) and who lack discernment (acetas) do not perceive it.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१२॥
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१२॥
12. yadādityagataṁ tejo jagadbhāsayate'khilam ,
yaccandramasi yaccāgnau tattejo viddhi māmakam.
yaccandramasi yaccāgnau tattejo viddhi māmakam.
12.
yat ādityagatam tejaḥ jagat bhāsayate akhilam yat
candramasi yat ca agnau tat tejaḥ viddhi māmakam
candramasi yat ca agnau tat tejaḥ viddhi māmakam
12.
yat ādityagatam tejaḥ akhilam jagat bhāsayate,
yat candramasi,
ca yat agnau,
tat tejaḥ māmakam viddhi
yat candramasi,
ca yat agnau,
tat tejaḥ māmakam viddhi
12.
Know that the splendor (tejas) which, residing in the sun, illuminates the entire world (jagat), and that which is in the moon, and that which is in fire—all that splendor (tejas) is Mine.
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१३॥
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१३॥
13. gāmāviśya ca bhūtāni dhārayāmyahamojasā ,
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ.
puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ.
13.
gām āviśya ca bhūtāni dhārayāmi aham ojasā |
puṣṇāmi ca auṣadhīḥ sarvāḥ somaḥ bhūtvā rasātmakaḥ
puṣṇāmi ca auṣadhīḥ sarvāḥ somaḥ bhūtvā rasātmakaḥ
13.
aham ojasā gām āviśya ca bhūtāni dhārayāmi ca
rasātmakaḥ somaḥ bhūtvā sarvāḥ auṣadhīḥ puṣṇāmi
rasātmakaḥ somaḥ bhūtvā sarvāḥ auṣadhīḥ puṣṇāmi
13.
Entering the earth, I sustain all beings with my energy. And becoming the essence-filled moon, I nourish all plants.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१४॥
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१४॥
14. ahaṁ vaiśvānaro bhūtvā prāṇināṁ dehamāśritaḥ ,
prāṇāpānasamāyuktaḥ pacāmyannaṁ caturvidham.
prāṇāpānasamāyuktaḥ pacāmyannaṁ caturvidham.
14.
aham vaiśvānaraḥ bhūtvā prāṇinām deham āśritaḥ |
prāṇa-apāna-samāyuktaḥ pacāmi annam caturvidham
prāṇa-apāna-samāyuktaḥ pacāmi annam caturvidham
14.
aham vaiśvānaraḥ bhūtvā prāṇinām deham āśritaḥ
prāṇa-apāna-samāyuktaḥ caturvidham annam pacāmi
prāṇa-apāna-samāyuktaḥ caturvidham annam pacāmi
14.
Becoming the digestive fire (vaiśvānara) and residing within the bodies of living beings, I digest the four kinds of food, united with the incoming and outgoing breaths (prāṇa and apāna).
सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च ।
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५॥
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५॥
15. sarvasya cāhaṁ hṛdi saṁniviṣṭo; mattaḥ smṛtirjñānamapohanaṁ ca ,
vedaiśca sarvairahameva vedyo; vedāntakṛdvedavideva cāham.
vedaiśca sarvairahameva vedyo; vedāntakṛdvedavideva cāham.
15.
sarvasya ca aham hṛdi saṃniviṣṭaḥ
| mattaḥ smṛtiḥ jñānam apohanam ca
| vedaiḥ ca sarvaiḥ aham eva vedyaḥ
| vedāntakṛt vedavit eva ca aham
| mattaḥ smṛtiḥ jñānam apohanam ca
| vedaiḥ ca sarvaiḥ aham eva vedyaḥ
| vedāntakṛt vedavit eva ca aham
15.
ca aham sarvasya hṛdi saṃniviṣṭaḥ
mattaḥ smṛtiḥ jñānam ca apohanam
ca sarvaiḥ vedaiḥ aham eva
vedyaḥ ca aham eva vedāntakṛt vedavit
mattaḥ smṛtiḥ jñānam ca apohanam
ca sarvaiḥ vedaiḥ aham eva
vedyaḥ ca aham eva vedāntakṛt vedavit
15.
And I am seated in the hearts of all beings. From Me come memory, knowledge, and the loss of memory. Moreover, I alone am to be known through all the Vedas. Indeed, I am the author of the Vedānta and the knower of the Vedas.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१६॥
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१६॥
16. dvāvimau puruṣau loke kṣaraścākṣara eva ca ,
kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate.
kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate.
16.
dvau imau puruṣau loke | kṣaraḥ ca akṣaraḥ eva ca
| kṣaraḥ sarvāṇi bhūtāni | kūṭasthaḥ akṣaraḥ ucyate
| kṣaraḥ sarvāṇi bhūtāni | kūṭasthaḥ akṣaraḥ ucyate
16.
loke dvau imau puruṣau (staḥ) ca kṣaraḥ ca eva akṣaraḥ
kṣaraḥ sarvāṇi bhūtāni (asti) kūṭasthaḥ akṣaraḥ ucyate
kṣaraḥ sarvāṇi bhūtāni (asti) kūṭasthaḥ akṣaraḥ ucyate
16.
There are two kinds of cosmic persons (puruṣa) in this world: the perishable and the imperishable. The perishable refers to all beings, while the imperishable is called the unchanging one (kūṭastha).
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१७॥
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१७॥
17. uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ ,
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ.
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ.
17.
uttamaḥ puruṣaḥ tu anyaḥ paramātmā iti udāhṛtaḥ
yaḥ lokatrayam āviśya bibharti avyayaḥ īśvaraḥ
yaḥ lokatrayam āviśya bibharti avyayaḥ īśvaraḥ
17.
tu anyaḥ uttamaḥ puruṣaḥ iti paramātmā udāhṛtaḥ
yaḥ avyayaḥ īśvaraḥ lokatrayam āviśya bibharti
yaḥ avyayaḥ īśvaraḥ lokatrayam āviśya bibharti
17.
However, there is another, higher Person (puruṣa), who is declared to be the supreme Self (paramātman). He is the imperishable Lord who, entering the three worlds, sustains them.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१८॥
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१८॥
18. yasmātkṣaramatīto'hamakṣarādapi cottamaḥ ,
ato'smi loke vede ca prathitaḥ puruṣottamaḥ.
ato'smi loke vede ca prathitaḥ puruṣottamaḥ.
18.
yasmāt kṣaram atītaḥ aham akṣarāt api ca uttamaḥ
ataḥ asmi loke vede ca prathitaḥ puruṣottamaḥ
ataḥ asmi loke vede ca prathitaḥ puruṣottamaḥ
18.
yasmāt aham kṣaram atītaḥ ca akṣarāt api uttamaḥ,
ataḥ loke vede ca puruṣottamaḥ prathitaḥ asmi
ataḥ loke vede ca puruṣottamaḥ prathitaḥ asmi
18.
Because I transcend the perishable and am even superior to the imperishable, therefore I am celebrated in both the world and the Vedas as the Supreme Person (puruṣottama).
यो मामेवमसंमूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥१९॥
स सर्वविद्भजति मां सर्वभावेन भारत ॥१९॥
19. yo māmevamasaṁmūḍho jānāti puruṣottamam ,
sa sarvavidbhajati māṁ sarvabhāvena bhārata.
sa sarvavidbhajati māṁ sarvabhāvena bhārata.
19.
yaḥ mām evam asaṃmūḍhaḥ jānāti puruṣottamam
saḥ sarvavit bhajati mām sarvabhāvena bhārata
saḥ sarvavit bhajati mām sarvabhāvena bhārata
19.
bhārata,
yaḥ asaṃmūḍhaḥ evam mām puruṣottamam jānāti,
saḥ sarvavit sarvabhāvena mām bhajati
yaḥ asaṃmūḍhaḥ evam mām puruṣottamam jānāti,
saḥ sarvavit sarvabhāvena mām bhajati
19.
Whoever, undeluded, thus knows Me as the Supreme Person (puruṣottama) is a knower of everything and worships Me with their whole being, O Bhārata.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥२०॥
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥२०॥
20. iti guhyatamaṁ śāstramidamuktaṁ mayānagha ,
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata.
etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata.
20.
iti guhyatamam śāstram idam uktam mayā anagha
etat buddhvā buddhimān syāt kṛtakṛtyaḥ ca bhārata
etat buddhvā buddhimān syāt kṛtakṛtyaḥ ca bhārata
20.
anagha,
bhārata,
iti idam guhyatamam śāstram mayā uktam.
etat buddhvā buddhimān ca kṛtakṛtyaḥ syāt
bhārata,
iti idam guhyatamam śāstram mayā uktam.
etat buddhvā buddhimān ca kṛtakṛtyaḥ syāt
20.
Thus, O sinless one (anagha), this most profound teaching (śāstra) has been revealed by Me. By understanding this, one becomes wise and achieves complete fulfillment, O Bhārata.