Chapter 15

The Yoga of the Supreme PersonThe Yoga of the Supreme Person

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15.1

श्रीभगवानुवाच

ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१५.१॥

They describe an aśvattha tree whose roots are above and branches below, whose leaves are the Vedic hymns, and whose ongoing existence seems imperishable. One who truly understands this tree understands the heart of the Vedas.

Roman reading

oordhvamoolamadhahshaakhamashvattham praahuravyayam | chhandaamsi yasya parnaani yastam veda sa vedavit ||15.1||ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam | chandāṃsi yasya parṇāni yastaṃ veda sa vedavit ||15.1||

Explanation

Krishna begins with an inverted tree: its visible branches represent worldly existence, while the root above points beyond the visible world toward its ultimate ground. The image invites readers to ask what sustains changing experience. “Imperishable” describes the continuing pattern of saṃsāra, not the permanence of each individual form. Knowing the tree means understanding both its attractions and its dependence on a higher source.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण संसार को एक उल्टे वृक्ष के रूप में दिखाते हैं। उसकी ऊर्ध्व जड़ जीवन के परम आधार की ओर संकेत करती है, जबकि नीचे फैली शाखाएँ विविध अनुभवों और संबंधों का प्रतीक हैं। ‘अव्यय’ यहाँ परिवर्तनशील संसार की निरंतर चलने वाली प्रक्रिया को सूचित करता है; इसका अर्थ यह नहीं कि हर वस्तु स्थायी है। वृक्ष को जानना उसके दृश्य विस्तार के पीछे काम कर रहे मूल कारण को पहचानना है।

15.2

श्रीकृष्ण (continued)

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥१५.२॥

Its branches extend upward and downward, nourished by the guṇas, with objects of the senses as fresh shoots. Its roots also spread below, binding beings in the human world through action and its consequences.

Roman reading

adhashchordhvam prasritaastasya shaakhaa gunapravriddhaa vishayapravaalaah | adhashcha moolaanyanusantataani karmaanubandheeni manushyaloke ||15.2||adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ | adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke ||15.2||

Explanation

The tree grows through the guṇas and through our engagement with sense objects. Repeated choices can deepen attachments, just as roots expand through soil. The verse is not an instruction to despise the world; it offers a map of how action, desire, habit, and consequence reinforce one another. Awareness of that pattern makes freedom imaginable.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पहले श्लोक के वृक्ष का विस्तार यहाँ समझाया गया है। सत्त्व, रजस् और तमस् हमारे स्वभाव और अनुभवों को आकार देते हैं; इन्द्रिय-विषय आकर्षण के नए अंकुर बनते हैं। कर्म और उसके परिणाम आसक्ति की जड़ों को मजबूत कर सकते हैं। यह रूपक संसार से घृणा नहीं सिखाता, बल्कि आदत और बंधन की संरचना पहचानने को कहता है।

15.3

श्रीकृष्ण (continued)

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥१५.३॥

Its true form cannot be grasped here: neither its end, nor its beginning, nor its stable foundation is readily found. Having cut down this deeply rooted aśvattha with the firm weapon of nonattachment—

Roman reading

na roopamasyeha tathopalabhyate naanto na chaadirna cha sampratishthaa | ashvatthamenam suviroodhamoolamasangashastrena dridhena chhittvaa ||15.3||na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā | aśvatthamenaṃ suvirūḍhamūlamasaṅgaśastreṇa dṛḍhena chittvā ||15.3||

Explanation

This verse continues into 15.4 rather than ending its argument here. The tree's complex roots resist a simple explanation of beginning and end. Cutting it is a metaphor for disentangling one's identity from compulsive attachment, not for destroying nature or abandoning loved ones. Firm detachment creates space for a deeper search.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक अगले श्लोक से जुड़कर पूरा अर्थ देता है। संसार की आपस में गुँथी प्रक्रियाओं को केवल बाहरी दृष्टि से समझना कठिन है। ‘काटना’ शारीरिक विनाश नहीं, उस मोह और पहचान को छोड़ना है जो हमें हर बदलती वस्तु से बाँध देती है। असंग का अर्थ जिम्मेदारियों से पलायन नहीं, उनमें फँसी हुई आत्म-पहचान से मुक्ति है।

15.4

श्रीकृष्ण (continued)

ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥१५.४॥

Then one must seek that supreme state from which those who reach it do not return. One should take refuge in that primordial Person from whom the ancient movement of existence has flowed.

Roman reading

tatah padam tatparimaargitavyam yasmingataa na nivartanti bhooyah | tameva chaadyam purusham prapadye yatah pravrittih prasritaa puraanee ||15.4||tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ | tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ||15.4||

Explanation

Detachment is followed by positive direction: seek the ultimate ground rather than endlessly rearranging the branches. “Not returning” expresses the Gītā's teaching about liberation; it is not an experimentally verifiable itinerary. Taking refuge in the primordial Person joins the search for knowledge to humility and devotion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अनासक्ति कोई खालीपन नहीं छोड़ती; वह खोज को संसार की अस्थिर शाखाओं से हटाकर मूल की ओर मोड़ती है। ‘न लौटना’ गीता की मोक्ष-संबंधी धार्मिक शिक्षा है, सामान्य भौगोलिक यात्रा का दावा नहीं। आदिपुरुष के प्रति शरणागति का अर्थ इस परंपरा में अहंकार को कम कर सत्य और ईश्वर के प्रति समर्पित होना है।

15.5

श्रीकृष्ण (continued)

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥१५.५॥

Those who have left behind pride and delusion, mastered attachment, remain devoted to inner understanding, are free from compulsive desire, and are no longer ruled by opposites such as pleasure and pain attain that imperishable state.

Roman reading

nirmaanamohaa jitasangadoshaa adhyaatmanityaa vinivrittakaamaah | dvandvairvimuktaah sukhaduhkhasamjnairgachchhantyamoodhaah padamavyayam tat ||15.5||nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ | dvandvairvimuktāḥ sukhaduḥkhasaṃjñairgacchantyamūḍhāḥ padamavyayaṃ tat ||15.5||

Explanation

The verse describes a pattern of inner maturity, not a shortcut to mystical reward. Pride, distorted perception, and compulsive craving loosen their grip as insight deepens. Freedom from the pairs of opposites does not require becoming emotionally numb; it means avoiding captivity to their fluctuations. Steady inward attention supports this transformation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

मुक्ति को यहाँ किसी अचानक चमत्कार की तरह नहीं, बल्कि स्वभाव के रूपांतरण के साथ जोड़ा गया है। मान की इच्छा, भ्रम और असंतुलित लालसा धीरे-धीरे व्यक्ति को बाँधती हैं। इनका क्षय भावनाओं को समाप्त करना नहीं, उनसे विवेक को पराधीन न होने देना है। अध्यात्मनित्य का संकेत नियमित आत्मनिरीक्षण और आध्यात्मिक जागरूकता की ओर है।

15.6

श्रीकृष्ण (continued)

न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५.६॥

Neither sun nor moon nor fire illumines that supreme abode. Those who reach it do not return; that is My highest dwelling.

Roman reading

na tadbhaasayate sooryo na shashaanko na paavakah | yadgatvaa na nivartante taddhaama paramam mama ||15.6||na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ | yadgatvā na nivartante taddhāma paramaṃ mama ||15.6||

Explanation

Light here becomes spiritual language. Ordinary objects need illumination from outside; the divine reality described by Krishna is not treated as another object in that field. The supreme abode is a theological teaching about liberation and proximity to the divine, not a claim about the physics of a location. It completes the passage's movement from attachment toward freedom.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ प्रकाश का प्रयोग आध्यात्मिक प्रतीक के रूप में है। भौतिक जगत् की वस्तुएँ बाहरी प्रकाश से दिखती हैं, लेकिन परम सत्य को उसी प्रकार की वस्तु मानकर नहीं पाया जा सकता। यह कृष्ण के परम धाम का धार्मिक वर्णन है, खगोल-विज्ञान का कथन नहीं। पिछले श्लोकों की मुक्ति-चर्चा अब ईश्वर के साथ संबंध में स्पष्ट होती है।

15.7

श्रीकृष्ण (continued)

ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५.७॥

The eternal living self in the world is truly a portion of Me. It draws along the five senses and the mind as a sixth, all operating within prakṛti.

Roman reading

mamaivaamsho jeevaloke jeevabhootah sanaatanah | manahshashthaaneendriyaani prakritisthaani karshati ||15.7||mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ | manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ||15.7||

Explanation

Krishna relates the living self to the divine through the language of an eternal “portion.” Vedānta traditions interpret that relation differently; it should not be reduced to a literal physical fragment. The five senses and mind make experience possible, yet they can become instruments of bondage when governed by attachment. The verse shifts from the cosmic tree to the inner life of a person.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण जीव की गरिमा को उसके दिव्य मूल से जोड़ते हैं। ‘अंश’ शब्द के दार्शनिक अर्थ पर विभिन्न वेदान्त परंपराओं में मतभेद हैं—इसे साधारण भौतिक टुकड़े जैसा नहीं समझना चाहिए। मन सहित इन्द्रियों का संयोजन अनुभव का माध्यम बनता है, लेकिन आसक्ति के कारण वही बंधन भी बन सकता है।

15.8

श्रीकृष्ण (continued)

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५.८॥

When the embodied self takes up a body or departs from one, it carries these faculties along, as the wind carries scents away from their resting places.

Roman reading

shareeram yadavaapnoti yachchaapyutkraamateeshvarah | griheetvaitaani samyaati vaayurgandhaanivaashayaat ||15.8||śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ | gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt ||15.8||

Explanation

The wind carrying fragrance is a poetic analogy for continuity that is not directly visible. The Gītā uses it within its account of embodiment and rebirth: the self is pictured as carrying subtle faculties or dispositions. This is a religious-philosophical model, not an empirically established mechanism of bodily transfer. The image also invites reflection on the lasting force of mental tendencies.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

वायु और गंध का उदाहरण किसी सूक्ष्म वस्तु को दिखाने का काव्यात्मक उपाय है। गीता पुनर्जन्म और सूक्ष्म अनुभव-संस्कारों की निरंतरता को समझाने के लिए इसका उपयोग करती है। यह आध्यात्मिक-दार्शनिक सिद्धांत है, वैज्ञानिक रूप से प्रमाणित शरीर-परिवर्तन की प्रक्रिया नहीं। प्रश्न यह भी है कि मन पर पड़े संस्कार हमारी अनुभूति को कितनी गहराई से प्रभावित करते हैं।

15.9

श्रीकृष्ण (continued)

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५.९॥

Through hearing, sight, touch, taste, smell, and the mind, this embodied self experiences the objects of the senses.

Roman reading

shrotram chakshuh sparshanam cha rasanam ghraanameva cha | adhishthaaya manashchaayam vishayaanupasevate ||15.9||śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca | adhiṣṭhāya manaścāyaṃ viṣayānupasevate ||15.9||

Explanation

The senses provide the channels through which the world is encountered, while the mind organizes and responds to what they present. The teaching does not condemn perception or pleasure. It questions what happens when the self is reduced entirely to passing sensory experiences. In context, Krishna is describing the machinery of embodiment.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक जीवन-अनुभव की संरचना बताता है। इन्द्रियाँ संकेत देती हैं और मन उन्हें जोड़कर अर्थ बनाता है। समस्या इन्द्रियों का होना नहीं, उनमें अपने संपूर्ण स्वरूप को सीमित मान लेना है। पिछले श्लोक का सूक्ष्म-साधनों वाला चित्र यहाँ दैनिक अनुभव से जुड़ता है।

15.10

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श्रीकृष्ण (continued)

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१५.१०॥

Whether the self is departing, remaining in a body, or experiencing through the guṇas, the deluded do not discern it; those with the eye of knowledge perceive it.

Roman reading

utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam | vimoodhaa naanupashyanti pashyanti jnaanachakshushah ||15.10||utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam | vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ||15.10||

Explanation

The “eye of knowledge” is a metaphor for discernment, not a claim of supernatural optical power. The same events of living, feeling, and dying can be interpreted at different levels. Krishna contrasts attachment to outward appearances with insight into the self described by the teaching. The verse should be read as philosophical instruction, not a test for detecting invisible beings.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘ज्ञानचक्षु’ का अर्थ सामान्य आँख की असाधारण क्षमता नहीं, बल्कि विवेकपूर्ण अंतर्दृष्टि है। बाहरी घटनाओं को देखकर भी उनका गहरा आध्यात्मिक आशय अनदेखा रह सकता है। कृष्ण इस अंतर को अज्ञान और ज्ञान की दृष्टि से समझाते हैं। यह दार्शनिक पहचान है, किसी दूसरे के अदृश्य अनुभवों को सत्यापित करने का दावा नहीं।

15.11

श्रीकृष्ण (continued)

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५.११॥

Yogins who strive with a disciplined inner life discern this self abiding within. Others, whose inner faculties remain unprepared, may strive yet fail to recognize it.

Roman reading

yatanto yoginashchainam pashyantyaatmanyavasthitam | yatanto’pyakritaatmaano nainam pashyantyachetasah ||15.11||yatanto yoginaścainaṃ paśyantyātmanyavasthitam | yatanto’pyakṛtātmāno nainaṃ paśyantyacetasaḥ ||15.11||

Explanation

Spiritual effort is not presented as a mechanical guarantee of insight. The condition of attention, self-restraint, and readiness matters alongside persistence. “Unprepared within” describes a state of practice rather than the permanent worth of a person. The verse encourages humility: disciplined inquiry may mature gradually, and forced striving cannot replace understanding.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

साधना में केवल प्रयास की मात्रा नहीं, उसकी दिशा और चित्त की तैयारी भी महत्त्वपूर्ण है। ‘अकृतात्मा’ अपमान करने वाला सामाजिक लेबल नहीं; यहाँ असंयमित या अपरिष्कृत आंतरिक दशा का संकेत है। कृष्ण आत्मज्ञान को अभ्यास, सजगता और योग्य विवेक से जोड़ते हैं। इससे आत्मनिरीक्षण में विनम्रता आती है: प्रयास के बावजूद समझ धीरे-धीरे विकसित हो सकती है।

15.12

श्रीकृष्ण (continued)

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५.१२॥

Know the radiance that illumines the whole world through the sun, and the radiance present in the moon and fire, to be Mine.

Roman reading

yadaadityagatam tejo jagadbhaasayate’khilam | yachchandramasi yachchaagnau tattejo viddhi maamakam ||15.12||yadādityagataṃ tejo jagadbhāsayate’khilam | yaccandramasi yaccāgnau tattejo viddhi māmakam ||15.12||

Explanation

Krishna points to the familiar brightness of sun, moon, and fire as ways of recognizing divine presence in the world. The statement is theological rather than an alternative scientific account of how light is produced. Its poetic force is to connect everyday wonder with a sense of dependence upon a deeper source. Nature becomes an occasion for remembrance.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण प्रकृति के परिचित प्रकाश-स्रोतों के माध्यम से दिव्यता का बोध कराते हैं। यह सृष्टि में ईश्वर की व्यापकता का धार्मिक दृष्टिकोण है, सूर्य या अग्नि के भौतिक कार्य-कारण का वैज्ञानिक विकल्प नहीं। आकाश की ओर देखने वाले साधक के लिए यह जगत् और परम आधार के बीच कृतज्ञता का संबंध स्थापित करता है।

15.13

श्रीकृष्ण (continued)

गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५.१३॥

Entering the earth, I sustain living beings through My power, and as soma, the essence of nourishment, I nurture all plants.

Roman reading

gaamaavishya cha bhootaani dhaarayaamyahamojasaa | pushnaami chaushadheeh sarvaah somo bhootvaa rasaatmakah ||15.13||gāmāviśya ca bhūtāni dhārayāmyahamojasā | puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ||15.13||

Explanation

The earth, living beings, and nourishing plants are gathered into one image of divine sustenance. Soma carries several associations in Vedic literature; here its nourishing, sap-like dimension is prominent. The verse presents a devotional vision of ecological interdependence without asking readers to substitute it for botanical science. Sustenance itself becomes worthy of attention and gratitude.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘गाम्’ पृथ्वी को और ‘औषधीः’ वनस्पतियों को सूचित करता है। सोम के अर्थ पर वैदिक और दार्शनिक परंपराओं में विविध व्याख्याएँ हैं; इस प्रसंग में उसका पोषणकारी, रसात्मक पक्ष उभरता है। श्लोक जीव-जगत् की परस्पर निर्भरता को ईश्वरीय धारण-शक्ति के प्रतीक से समझाता है।

15.14

श्रीकृष्ण (continued)

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१५.१४॥

Abiding in the bodies of living beings as the digestive fire, Vaiśvānara, and joined with prana and apāna, I digest the four kinds of food.Abiding in the bodies of living beings as the digestive fire, Vaiśvānara, and joined with prāṇa and apāna, I digest the four kinds of food.

Roman reading

aham vaishvaanaro bhootvaa praaninaam dehamaashritah | praanaapaanasamaayuktah pachaamyannam chaturvidham ||15.14||ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ | prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham ||15.14||

Explanation

Krishna turns from cosmic light to the intimate act of nourishment. Vaiśvānara is portrayed as digestive fire, working with the life-breaths; the four kinds of food belong to a traditional classification. This is a sacred image of dependence and gratitude, not medical advice or a substitute for physiology. The divine is contemplated even in the ordinary necessity of eating.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कृष्ण भोजन और पाचन जैसी साधारण क्रिया में भी दिव्य सहारा दिखाते हैं। वैश्वानर का यहाँ शरीरस्थ अग्नि से संबंध है; ‘चार प्रकार का भोजन’ परंपरागत आहार-वर्गीकरण को सूचित करता है। यह श्लोक शरीर-विज्ञान की चिकित्सकीय व्याख्या नहीं, बल्कि पोषण के प्रति कृतज्ञता और जीवन की निर्भरता का आध्यात्मिक चित्र है।

15.15

श्रीकृष्ण (continued)

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५.१५॥

I dwell in the heart of everyone. From Me arise remembrance, knowledge, and forgetting. I am what all the Vedas seek to make known; I am the revealer of Vedānta and the knower of the Vedas.

Roman reading

sarvasya chaaham hridi sannivishto mattah smritirjnaanamapohanam cha | vedaishcha sarvairahameva vedyo vedaantakridvedavideva chaaham ||15.15||sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca | vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham ||15.15||

Explanation

The “heart” signifies the inner center of life in devotional and philosophical language. Memory, understanding, and forgetting are placed within the divine ground of human experience; the verse should not be used to stigmatize ordinary lapses of memory. The claim about the Vedas culminates in the idea that scriptural learning points toward knowledge of the Supreme. Schools of interpretation differ in explaining Vedānta's relation to Krishna.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘हृदय’ यहाँ मनुष्य के आंतरिक केंद्र का आध्यात्मिक संकेत है। स्मृति, ज्ञान और अपोहन को कृष्ण परम सत्ता से जोड़ते हैं, पर इसका अर्थ यह नहीं कि भूलने वाले व्यक्ति का नैतिक दोष तय हो गया। ‘वेदान्तकृत्’ की विभिन्न दार्शनिक व्याख्याएँ संभव हैं; श्लोक का केंद्रीय आग्रह है कि ज्ञान का अंतिम लक्ष्य परम तत्त्व का बोध है।

15.16

श्रीकृष्ण (continued)

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१५.१६॥

Two kinds of puruṣa are spoken of in this world: the perishable and the imperishable. All changing beings are called perishable, while the unchanging principle is termed imperishable.

Roman reading

dvaavimau purushau loke ksharashchaakshara eva cha | ksharah sarvaani bhootaani kootastho’kshara uchyate ||15.16||dvāvimau puruṣau loke kṣaraścākṣara eva ca | kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate ||15.16||

Explanation

Here puruṣa is a philosophical term, not a restriction to male persons. Kṣara designates what changes and passes away; akṣara points toward what does not change. Different Vedānta schools interpret this pairing differently, so the categories should not be flattened into one modern definition. The argument is deliberately unfinished until Krishna names the Supreme Person in the next verse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस श्लोक के ‘पुरुष’ का अर्थ आधुनिक सामाजिक अर्थ में केवल पुरुष-लिंग नहीं, बल्कि दार्शनिक तत्त्व या सत्ता है। क्षर परिवर्तनशील अस्तित्व को दर्शाता है और अक्षर उस अपेक्षाकृत स्थिर आधार को, जिसकी विभिन्न वेदान्त परंपराएँ अलग व्याख्या करती हैं। अगले श्लोक में कृष्ण इन दोनों से परे पुरुषोत्तम का परिचय देंगे; इसलिए इस श्लोक को अकेले पढ़ना अधूरा होगा।

15.17

श्रीकृष्ण (continued)

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१५.१७॥

But there is another, the highest Person, called the Supreme Self. This imperishable Lord enters and sustains the three worlds.

Roman reading

uttamah purushastvanyah paramaatmetyudaahritah | yo lokatrayamaavishya bibhartyavyaya eeshvarah ||15.17||uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ | yo lokatrayamāviśya bibhartyavyaya īśvaraḥ ||15.17||

Explanation

“Another” marks the transition beyond the two categories introduced in 15.16. The Supreme Self is presented as the sustaining Lord, not merely one more changing being. The three worlds belong to the traditional cosmological vocabulary of the text; they need not be read as a scientific inventory. The central claim is that the divine supports all levels of existence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘अन्यः’ शब्द महत्त्वपूर्ण है: कृष्ण क्षर-अक्षर की चर्चा से आगे बढ़कर उस परमात्मा की ओर संकेत करते हैं जो सबको धारण करता है। ‘तीन लोक’ परंपरागत विश्व-दृष्टि की भाषा है। यह दार्शनिक-धार्मिक कथन परम सत्ता की व्यापकता को समझाता है; इसे आधुनिक ब्रह्मांड-विज्ञान की गिनती नहीं मानना चाहिए।

15.18

श्रीकृष्ण (continued)

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१५.१८॥

Because I transcend the perishable and am higher even than the imperishable, I am celebrated in the world and in the Vedas as Puruṣottama, the Supreme Person.

Roman reading

yasmaatksharamateeto’hamaksharaadapi chottamah | ato’smi loke vede cha prathitah purushottamah ||15.18||yasmātkṣaramatīto’hamakṣarādapi cottamaḥ | ato’smi loke vede ca prathitaḥ puruṣottamaḥ ||15.18||

Explanation

The chapter's title comes into focus here. Puruṣottama means the Supreme Person, not simply an outstanding human being. Krishna places the divine beyond both the changing and the imperishable categories just outlined. Philosophical traditions disagree about the exact ontological relationship among these terms, so a faithful translation should leave room for that interpretive history.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय का नाम इसी श्लोक में अपने स्पष्ट अर्थ तक पहुँचता है। पुरुषोत्तम किसी श्रेष्ठ सांसारिक व्यक्ति का विशेषण मात्र नहीं, बल्कि कृष्ण द्वारा प्रतिपादित परम ईश्वरीय सत्ता का नाम है। वे अपने को बदलती वस्तुओं और स्थिर तत्त्व की चर्चा से भी परे बताते हैं। इस दावे की दार्शनिक व्याख्या अलग परंपराओं में भिन्न है, इसलिए अनुवाद और मत-विशेष की टीका को अलग रखना चाहिए।

15.19

श्रीकृष्ण (continued)

यो मामेवमसंमूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥१५.१९॥

O Bhārata, one who knows Me without delusion in this way as Puruṣottama understands what is essential and worships Me with one's whole being.

Roman reading

yo maamevamasammoodho jaanaati purushottamam | sa sarvavidbhajati maam sarvabhaavena bhaarata ||15.19||yo māmevamasaṃmūḍho jānāti puruṣottamam | sa sarvavidbhajati māṃ sarvabhāvena bhārata ||15.19||

Explanation

“Knower of all” does not mean a person suddenly possesses every possible fact. In context, it indicates insight into the teaching's ultimate concern. Knowledge of the Supreme is inseparable from wholehearted devotion: understanding is expected to transform the way one lives and relates to the divine. The verse gathers the chapter's philosophy into a devotional response.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘सर्ववित्’ को हर विषय की सभी तथ्यात्मक जानकारियाँ होने के दावे के रूप में न पढ़ें। संदर्भ परम तत्त्व के बोध का है। ज्ञान और भक्ति अलग-अलग प्रतिस्पर्धी मार्ग नहीं रह जाते: कृष्ण को पुरुषोत्तम रूप में पहचानना समग्र समर्पण की प्रेरणा बनता है।

15.20

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श्रीकृष्ण (continued)

इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥१५.२०॥

O sinless one, I have thus spoken this most profound teaching. Having understood it, O Bhārata, a person becomes truly wise and fulfilled in the essential purpose of life.

Roman reading

iti guhyatamam shaastramidamuktam mayaa’nagha | etadbuddhvaa buddhimaansyaatkritakrityashcha bhaarata ||15.20||iti guhyatamaṃ śāstramidamuktaṃ mayā’nagha | etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata ||15.20||

Explanation

Krishna concludes by presenting the chapter as a concentrated teaching. Understanding the tree of worldly existence, the self's entanglement, and the Supreme Person forms a connected path of insight. “Having accomplished what must be done” describes spiritual fulfillment, not a license to neglect ordinary responsibilities. The ending invites the reader to revisit how understanding and devotion reshape action.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अंतिम श्लोक में कृष्ण अध्याय की शिक्षा का सार बताते हैं। संसार के वृक्ष को पहचानना, आसक्ति से उबरना, जीव और परमात्मा के संबंध पर विचार करना तथा पुरुषोत्तम का बोध—ये अलग-अलग बातें नहीं, एक समग्र यात्रा के चरण हैं। ‘कृतकृत्य’ सांसारिक जिम्मेदारियाँ छोड़ देने का आदेश नहीं; यह गीता के अनुसार जीवन के सर्वोच्च आध्यात्मिक प्रयोजन की सिद्धि का संकेत है।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.13 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.13 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.13 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.14 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.14 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.14 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.14 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.14 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.15 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.15 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.15 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.15 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.15 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.16 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.16 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.16 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.16 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.16 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.17 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.17 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.17 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.17 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.17 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.18 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.18 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.18 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.18 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.18 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.19 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.19 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.19 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.19 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.19 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.20 — Original / source text
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.20 — ShivGoraksh Hindi Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.20 — ShivGoraksh English Translation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.20 — ShivGoraksh Simple Hindi Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization
15.20 — ShivGoraksh Simple English Explanation
ASS45 (1901)
Supplied chapter/verse numbering; no harmonization

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation

Original / source text

ShivGoraksh English Translation

ShivGoraksh Simple English Explanation

ShivGoraksh Simple Hindi Explanation