Śrīmad Bhagavad-gītā Hidden Treasure of the Sweet Absolute by Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj
CHAPTER FIFTEEN
Puruṣottama-yoga
The Supreme Person
śrī-bhagavān uvācha
ūrdhva-mūlam adhaḥ-śākham, aśvatthaṁ prāhur avyayam
chhandāṁsi yasya parṇāni, yas taṁ veda sa veda-vit [1]
śrī-bhagavān uvācha–The Supreme Lord said: prāhuḥ–It is said in the scriptures {when describing this material world}: ūrdhva-mūlam–“The roots are uppermost as it is rooted in aversion to the highest principle, the Supreme Lord; adhaḥ-śākham–the branches face downwards, representing all beings from Lord Brahmā down to the lowest species; avyayam–and it is endless {for those who desire the independence to enjoy the fruits of their actions}; aśvattham–yet transient; {for a person with devotion to the Lord} it will be ‘gone tomorrow’. chhandāṁsi–The ritualistic verses of the Vedas; parṇāni–are represented by the protective leaves; yasya–of the Aśvattha or Peepul tree of this material world.” yaḥ–One who; veda–knows; tam–that tree; saḥ–he; veda-vit– is a knower of the Vedas.
1 The Supreme Lord said: It is said in the scriptures that this material world is like a Peepul tree, roots up, branches down, endless yet transient. Its leaves represent the nourishing verses of the Vedas. One who knows this tree is a knower of the Vedas.
Commentary
The roots of the tree of this world are said to face upwards—its root cause is the highest plane. It is manifest by the potency of the Supreme Lord. However, it is rooted in aversion to the Lord. Its branches are said to face downwards since according to the law of karma all species of life from the highest to the lowest branch out from it. It is known as an Aśvattha tree. The word aśvattha means ‘ephemeral,’ or ‘that which does not remain in the same state for even a day.’ Yet, it is endless* in the sense that it constantly appears in the natural flow of cause and effect. The leaves of the tree represent the fruitive verses of the Vedas {karma-kāṇḍa}. As the leaves of a tree nourish and beautify it, these verses similarly encourage and illuminate the world.
The external potency of the Lord, Māyā, is eternal, and it manifests this world. Yet the world itself is perishable inasmuch as it again becomes unmanifest. Although the fruitive verses of the Vedas provide its nourishment, their underlying purpose is rather to enlighten the conditioned souls to take shelter of the Supreme Lord who is transcendental to the mundane. Thus, one who knows these fundamental principles is a knower of the true essence of the Vedas.
*The Peepul tree is known for its longevity.
~~~
adhaś chordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś cha mūlāṇy anusantatāni
karmānubandhīni manuṣya-loke [2]
tasya śākhāḥ–Its branches, representing the living beings; viṣaya-pravālāḥ–with shoots, representing the objects of the senses; guṇa-pravṛddhāḥ–nourished by the three modes of nature; adhaḥ prasṛtāḥ–extend downwards as the planes of human, animal and lower species; ūrdhvam cha–and upwards, as the planes of higher celestial beings. karma-anubandhī ni–According to religious and irreligious actions; mūlāni–some roots, as aerial roots; anusantatāni–as a secondary causal factor, as the search to enjoy the fruits of actions, have extended; adhaḥ cha–downwards also; manuṣya-loke–in the human plane.
2 Some of its branches extend upwards {as the planes of the demigods and celestial beings}, some of the branches extend downwards {as the planes of the humans, animals, and lower species}, and nourished by three modes of nature, its shoots are the objects of the senses. Some aerial roots also extend downwards, to take root in the land of karma, within the human plane.
Commentary
Within the expansive manifestation of this ‘perishable yet endless’ world, some of the living beings are nourished by the mode of goodness, and they wander throughout the upper planes, in the ego of gods and celestial beings. Others, influenced by the modes of passion and ignorance, are wandering throughout the planes of the humans, animals, trees and lower species, assuming the identities of those species. The shoots of the tree of this world represent the objects of the senses—sound, smell, touch, taste, and form, as transformations of the five primary subtle elements {pañcha-tanmātra} produced from the ego of the living beings.
The principal roots face upwards, inverted, indicating aversion to the Supreme Lord. Further, some aerial roots face downward, entering the land of karma in the human plane. These represent the humans’ attempt to enjoy the fruits of their actions, and these aerial roots nourish the tree as a separate, secondary cause.
~~~
na rūpam asyeha tathopalabhyate
nānto na chādir na cha sampratiṣṭhā
aśvattham enaṁ suvirūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chhittvā [3]
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva chādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī [4]
iha–Within this world; tathā rūpam–that inverted form; asya–of the Aśvattha tree representing this world; na upalabhyate–cannot be realized {through any method except Vedic knowledge}; {asya} antaḥ na–nor its end; ādiḥ cha na–nor its origin; sampratiṣṭ hā cha na–nor its continuance. chhittvā–Cutting down; enam suvirūḍhamū lam–this stubbornly rooted {in aversion to the Supreme Lord}; aśvattham–perishable tree of the material world; dṛḍhena–with the sharp; asaṅga-śastreṇa–axe of detachment acquired from sādhu-saṅga, association of saints; tataḥ–and thereafter; yasmin gatāḥ {santaḥ}–having reached that plane from which; {kechid api}–one; na nivartanti–does not return; bhūyaḥ–again; parimārgitavyam–one should approach for shelter; tat padam–the holy feet of Lord Viṣṇu; {ekānta bhaktyā}–with exclusive devotion; {iti evam}–in this way: prapadye–“I surrender unto; tam eva cha–Him alone; ādyam– the original; puruṣam–Supreme Person; yataḥ–from whose illusory energy; {eṣā}–this; purāṇī–perpetual; pravṛttiḥ–manifestation; prasṛtā–has appeared.”
3, 4 In the human plane, this inverted form of the Peepul tree of this material world is inconceivable {without Vedic knowledge}—neither its beginning, nor its middle, nor its end can be perceived. From the association of devotees, one acquires the sharp axe of detachment from the mundane. Using this weapon to cut down that illusory tree of one’s mundane existence which is stubbornly rooted in aversion to the Supreme Lord, one attains to the plane of no return, which is the lotus feet of the Lord. With pure devotion, one should approach the holy lotus feet of the Supreme Lord Viṣṇu for shelter, and pray, “I surrender unto the Original Person, the Supreme Lord of all, by whose illusory potency {Māyā} this perpetual tree of the material world has appeared.”
~~~
nirmāna-mohā jita-saṅga-doṣā
adhyātma-nityā vinivṛtta-kāmāḥ
dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
gachchhanty amūḍhāḥ padam avyayaṁ tat [5]
nirmāna-mohāḥ {santaḥ}–Having become free from pride and delusion; jita-saṅgadoṣ āḥ–free from the defect of unholy association; adhyātma-nityāḥ–dedicated to self- realization; vinivṛtta-kāmāḥ–completely free from desire; vimuktāḥ–completely liberated; dvandvaiḥ–from the dualities; sukha-duḥkha-saṁjñaiḥ–known as joy and sorrow; amūḍhāḥ–thus undeluded; {te}–those surrendered souls; gachchhanti–reach; tat–that; avyayam–eternal; padam–goal.
5 Free from vanity and delusion, aloof to unholy association, dedicated to self-realization, desireless, liberated from the duality of joy and sorrow, undeluded, those surrendered souls reach the eternal goal.
~~~
na tad bhāsayate sūryo, na śaśāṅko na pāvakaḥ
yad gatvā na nivartante, tad dhāma paramaṁ mama [6]
tat mama–That is My; paramam–all-illuminating; dhāma–holy abode; gatvā–having reached; yat–which; {prapannāḥ}–the surrendered souls; na nivartante {tataḥ}– never return from there. sūryaḥ–The sun; na bhāsayate–cannot illuminate; tat–that; na śaśāṅkaḥ–nor the moon; na pāvakaḥ–nor fire.
6 The surrendered souls reach My eternal abode, never to return to this world. Neither sun, nor moon, nor fire— nothing can illuminate that all-illuminating supreme abode.
~~~
mamaivāṁśo jīva-loke, jīva-bhūtaḥ sanātanaḥ
manaḥ ṣaṣṭhānīndriyāṇi, prakṛti-sthāni karṣati [7]
eva–Certainly; jīva-bhūtaḥ–the spirit soul living being is; mama–My; sanātanaḥ– eternal; aṁśaḥ–particle, potency. jīva-loke–In this world; karṣati–it attracts, adopts; prakṛti-sthāni–the mundane; manaḥ ṣaṣṭhāni indriyāṇi–six perceptual senses including the mind.
7 The soul is a particle {potency} of Mine. Although it is eternal, for worldly existence it adopts the five mundane senses and the mind, which is the sixth.
~~~
śarīraṁ yad avāpnoti, yach chāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti, vāyur gandhān ivāśayāt [8]
yat sarīram–Regarding any body which; īśvaraḥ–the soul, as master of the body; avāpnoti–obtains; yat cha api–and from which; utkrāmati–it departs; {tadā}–then; gṛhītvā–taking; etāni–these six senses; vāyuḥ iva–as the wind; gandhān–carries fragrance; āśayāt–from its source, such as a flower; {śarīrāntaram} saṁyāti–it goes to enter another body.
8 The soul is the master of the body. When it departs the body, it goes to enter another, carrying these {subtle} senses, as the wind carries fragrance from its source.
~~~
śrotraṁ chakṣuḥ sparśanaṁ cha, rasanaṁ ghrāṇam eva cha
adhiṣṭhāya manaś chāyaṁ, viṣayān upasevate [9]
adhiṣṭhāya–Presiding over; śrotram–the ear; chakṣuḥ–eye; sparśanam–skin; rasanam cha–tongue; ghrāṇam eva cha–and nose; manaḥ cha–and also the mind; ayam–this soul; upasevate–enjoys; viṣayān–the objects of the senses–sound, etc.
9 Presiding over the ear, eye, skin, tongue and nose, and also the mind, the living entity enjoys the sense objects of sound, form, touch, taste and smell.
~~~
utkrāmantaṁ sthitaṁ vāpi, bhu.jānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti, paśyanti jṅāna-chakṣuṣaḥ [10]
vimūḍhāḥ–Those thus deluded; na anupaśyanti–cannot see; {jīvam}–the soul; utkrāmantam–when departing the body; sthitam vā api–or residing in the body; bhū.jānam vā–or enjoying; guṇa-anvitam–in association with the senses and their objects. jṅāna-chakṣuṣaḥ–Persons with the eyes of wisdom; paśyanti–see.
10 Those who are thus deluded cannot see the soul when it is departing the body, residing in the body or when enjoying through the senses in the body. Those with the eyes of wisdom can see.
~~~
yatanto yoginaś chainaṁ, paśyanty ātmany avasthitam
yatanto ’py akṛtātmāno, nainaṁ paśyanty achetasaḥ [11]
cha–And; yatantaḥ–the perseverent, sincere; yoginaḥ–yogīs–seekers; paśyanti–see; enam–this soul; avasthitam–situated; ātmani–within. yatantaḥ api–But despite endeavouring; achetasaḥ–those of poor understanding; akṛta-ātmānaḥ–lacking self-control; na paśyanti–cannot see; enam–this soul.
11 And the sincere seekers see the soul present within. But persons of poor understanding and lacking in self- control cannot see the soul, despite their endeavours.
~~~
yad āditya-gataṁ tejo, jagad bhāsayate ’khilam
yach chandramasi yach chāgnau, tat tejo viddhi māmakam [12]
yat tejaḥ–That effulgence which; āditya-gatam–emanates from the sun; bhāsayate– and illuminates; akhilam jagat–the entire universe; yat chandramasi cha–and which is in the moon; yat agnau {cha}–and which is in fire; viddhi–know; tat tejaḥ–that effulgence; māmakam–as Mine.
12 The light of the sun that illuminates the entire universe, the light of the moon and the radiance of fire— know that to be Mine.
~~~
gām āviśya cha bhūtāni, dhārayāmy aham ojasā
puṣṇāmi chauṣadhīḥ sarvāḥ, somo bhūtvā rasātmakaḥ [13]
āviśya cha–Entering; gām–the earth; aham–I; dhārayāmi–maintain; bhūtāni–the living beings; ojasā–by My potency. bhūtvā cha–And becoming; rasa-ātmakaḥ–the essential; somaḥ–moon; {aham} puṣṇāmi–I nourish; sarvāḥ–all; auṣadhīḥ–crops.
13 Entering the earth, I maintain all beings by My potency; and in the form of the life-giving moon, I nourish the crops.
~~~
aham vaiśvānaro bhūtvā, prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ, pachāmy annaṁ chatur-vidham [14]
bhūtvā–Becoming; vaiśvānaraḥ–the power of digestion; aham–I; āśritaḥ–entering into; prāṇinām deham–the bodies of the living beings; pachāmi–digest; chatuḥ vidham annam–the four types of foodstuffs; prāṇa-apāna-samāyuktaḥ–through the agency of the ascending and descending vital airs.
14 Entering into the bodies of the living beings as the power of digestion, I digest the four types of eatables {chewed, sucked, licked and drunk}, through the agency of the ascending and descending vital airs.
~~~
sarvasya chāhaṁ hṛdi sanniviṣṭho
mattaḥ smṛtir jṅānam apohanaṁ cha
vedaiś cha sarvair aham eva vedyo
vedānta-kṛd veda-vid eva-chāham [15]
aham cha sanniviṣṭaḥ–I am situated as the indwelling monitor, the Supersoul; hṛdi–within the heart; sarvasya–of all beings. {jīvasya}–The living being’s; smṛtiḥ– remembrance; jṅānam–knowledge; apohanam cha–and the disappearance of both; mattaḥ–arise from Me; aham eva cha vedyaḥ–and I alone am the object to be known; sarvaiḥ vedaiḥ–by means of all the Vedas. aham eva vedānta-kṛt–In the form of Vedavyāsa, I am the revealer of the Vedānta; veda-vit cha–and the knower of the meaning of the Vedas.
15 I am situated {as the Supersoul} within the heart of all souls, and from Me arises the soul’s remembrance, knowledge, and forgetfulness {according to his actions}. I alone am the Sweet Absolute to be known through all the Vedas. I am the revealer of the Vedānta—Vedavyāsa, and I am the knower of the Vedas.
~~~
dvāv imau puruṣau loke, kṣaraś chākṣara eva cha
kṣaraḥ sarvāṇi bhūtāni, kūṭastho ’kṣara uchyate [16]
loke–In the fourteen worlds; imau dvau eva–only these two types of; puruṣau–conscious entities; {sthaḥ}–exist: kṣaraḥ cha–the perishable; akṣaraḥ cha–and the imperishable. {tayoḥ}–Of the two; sarvāṇi bhūtāni–all beings, from Lord Brahmā down to the lowest stationary beings; uchyate–are described; kṣaraḥ–as perishable, as they are fallen from their true nature; kūṭa-sthaḥ–and the associates of the Lord, situated in their eternally perfect nature; {uchyate}–are described; akṣaraḥ–as imperishable; {vidvadbhiḥ}– by the knowledgeable.
16 In this world, there are two types of beings: the perishable and the imperishable. All beings from Lord Brahmā down to the lowest stationary life-forms are known as perishable {as they are fallen from their true nature}. But those who are situated in their eternal, spiritual nature are known as imperishable {eternal associates of the Lord}.
~~~
uttamaḥ puruṣas tv anyaḥ, paramātmety udāhṛtaḥ
yo loka-trayam āviśya, bibharty avyaya īśvaraḥ [17]
anyaḥ tu–But otherwise; uttamaḥ–the Supreme; puruṣaḥ–Person; udāhṛtaḥ–is described; iti–as; paramātmā–the Supersoul, akṣara-puruṣa or the Supreme Imperishable Personality; īśvaraḥ–the Lord: yaḥ–who; āviśya–entering; loka-trayam–the three worlds; avyayaḥ–in His eternal form; bibharti–is maintaining all beings.
17 But completely distinct from both these types of beings is the Supreme Person, who is known as Paramātman, the Supersoul. He is the Supreme Lord. Entering the three worlds in His eternal form, He maintains all beings in the universe.
~~~
yasmāt kṣaram atīto ’ham, akṣarād api chottamaḥ
ato ’smi loke vede cha, prathitaḥ puruṣottamaḥ [18]
yasmāt–Because; aham atītaḥ–I am transcendental to; kṣaram–the perishable beings; cha–and; {aham} uttamaḥ–I am superior; akṣarāt api–to the liberated souls, too; ataḥ– therefore; prathitaḥ asmi–I am glorified; loke–in the world; vede cha–and in the Vedas; puruṣottamaḥ–as Puruṣottama, the Supreme Person.
18 Because I am transcendental to the perishable beings and also superior to My imperishable eternal associates, My glories are sung in the world and in the scriptures as Puruṣottama, the Supreme Person.
~~~
yo mām evam asaṁmūḍho, jānāti puruṣottamam
sa sarva-vid bhajati māṁ, sarva-bhāvena bhārata [19]
{he} bhārata–O descendant of Bharata; yaḥ–one who; asaṁmūdhaḥ {san}–being free from delusion; jānāti–knows; mām–Me; evam puruṣottamam–as the Supreme Person; saḥ sarva-vit–that knower of complete essential truth; bhajati–worships; mām– Me; sarva-bhāvena–in all ways {in all spiritual relationships}.
19 O Bhārata, one who is free from delusion and knows Me as the Supreme Person of eternal, all-conscious, ecstatic form, is the perfect knower of full-fledged theism, and he worships Me in all ways {in the spiritual relationships of tranquillity, servitorship, friendship, parenthood, and consorthood}.
~~~
iti guhyatamaṁ śāstram, idam uktaṁ mayānagha
etad buddhvā buddhimān syāt, kṛta-kṛtyaś cha bhārata [20]
{he} anagha–O sinless one; iti–in this way; idam–this; guhyatamam–most hidden; śāstram–purport of all the scriptures; uktam–has been described; mayā–by Me. {he} bhārata–O Bharata; etat buddhvā–taking this to heart; buddhimān–the intelligent persons of fine theistic temperament; kṛta-kṛtyaḥ cha syāt–attain their goal.
20 O pure hearted Arjuna, I have thus explained to you this most hidden treasure of all the scriptures. O Bhārata, embracing this in their hearts, the persons of fine theistic intelligence attain the perfection of their endeavours.
~~~
iti śrī-mahābhārate śata-sāhasryāṁ saṁhitāyāṁ vaiyāsikyāṁ
bhīṣma-parvaṇi śrīmad-bhagavad-gītāsūpaniṣatsu brahmavidyāyāṁ
yoga-śāstre śrī-kṛṣṇārjuna-saṁvāde puruṣottamayogo
nāma pañchadaśo ’dhyāyaḥ [15]
End of Chapter Fifteen
The Supreme Person
from the conversation of Śrī Kṛṣṇa and Arjuna in Śrīmad Bhagavad-Gītā Upaniṣad, the Yoga Scripture of Transcendental Knowledge in Bhīṣma Parva of Śrī Mahābhārata, the Holy Scripture revealed by Śrīla Vyāsadeva in a hundred thousand verses.
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