Srimad Bhagawad Gita Chapter 15
Gita
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- verse 1ॐ श्री परमात्मने नमःअथ पञ्चदशोऽध्यायः ।पुरुषोत्तमप्राप्तियोगःōṃ śrī paramātmanē namaḥatha pañchadaśō'dhyāyaḥ ।puruṣōttamaprāptiyōgaḥmeaning
Om — salutation to the Supreme Self. Here begins the fifteenth chapter: the Yoga of Attaining the Supreme Person.
- verse 2श्रीभगवानुवाचऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ 1 ॥śrībhagavānuvāchaūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam ।Chandāṃsi yasya parṇāni yastaṃ vēda sa vēdavit ॥ 1 ॥meaning
With roots above, branches below, the Asvattha is said to be indestructible; the leaves of it are hymns; he who knoweth it is a Veda-knower.
- verse 3अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥ 2 ॥adhaśchōrdhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ।adhaścha mūlānyanusantatāni karmānubandhīni manuṣyalōkē ॥ 2 ॥meaning
Downwards and upwards spread the branches of it, nourished by the qualities; the objects of the senses its buds; and its roots growdownwards, the bonds of action in the world of men.
- verse 4न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा।अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥ 3 ॥na rūpamasyēha tathōpalabhyatē nāntō na chādirna cha sampratiṣṭhā।aśvatthamēnaṃ suvirūḍhamūlamasaṅgaśastrēṇa dṛḍhēna Chittvā ॥ 3 ॥meaning
Nor here may be acquired knowledge of its form, nor its end, nor its origin, nor its rooting-place; this strongly rooted Asvattha having been cut down by the unswerving weapon of non-attachment,
- verse 5ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः।तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ 4 ॥tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ।tamēva chādyaṃ puruṣaṃ prapadyē yataḥ pravṛttiḥ prasṛtā purāṇī ॥ 4 ॥meaning
That path beyond may be sought, treading which there is no return. I go indeed to thatPrimal Man, whence the ancient energy forth-streamed.
- verse 6निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।द्वन्द्वैर्विमुक्ताः सुखदुःखसञ्ज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ 5 ॥nirmānamōhā jitasaṅgadōṣā adhyātmanityā vinivṛttakāmāḥ।dvandvairvimuktāḥ sukhaduḥkhasañjñairgachChantyamūḍhāḥ padamavyayaṃ tat ॥ 5 ॥meaning
Without pride and delusion, victorious over the vice of attachment, dwelling constantly in the Self, desire pacified, liberated from the pairs of opposites known as pleasure and pain, they tread, undeluded, that indestructible path.
- verse 7न तद्भासयते सूर्यो न शशाङ्को न पावकः ।यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ 6 ॥na tadbhāsayatē sūryō na śaśāṅkō na pāvakaḥ ।yadgatvā na nivartantē taddhāma paramaṃ mama ॥ 6 ॥meaning
Nor doth the sun lighten there, nor moon, nor fire; having gone thither they return not; that is My supreme abode.
- verse 8ममैवांशो जीवलोके जीवभूतः सनातनः ।मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ 7 ॥mamaivāṃśō jīvalōkē jīvabhūtaḥ sanātanaḥ ।manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ॥ 7 ॥meaning
A portion of Mine own Self, transformed in the world of life into an immortal Spirit, draweth round itself the senses of which the mind is the sixth, veiled in matter.
- verse 9शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ 8 ॥śarīraṃ yadavāpnōti yachchāpyutkrāmatīśvaraḥ ।gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt ॥ 8 ॥meaning
When the Lord acquireth a body and when He abandoneth it, He seizeth these and goeth with them, as the wind takes fragrances from their retreats
- verse 10श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ 9 ॥śrōtraṃ chakṣuḥ sparśanaṃ cha rasanaṃ ghrāṇamēva cha ।adhiṣṭhāya manaśchāyaṃ viṣayānupasēvatē ॥ 9 ॥meaning
Enshrined in the ear, the eye, the touch, the taste and the smell, and in the mind also, He enjoyeth the objects of the senses
- verse 11उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ 10 ॥utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam ।vimūḍhā nānupaśyanti paśyanti jñānachakṣuṣaḥ ॥ 10 ॥meaning
The deluded do not perceive (Him) when He departeth or stayeth or enjoyeth, swayed by the qualities; the wisdom-eyed perceive.
- verse 12यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ 11 ॥yatantō yōginaśchainaṃ paśyantyātmanyavasthitam ।yatantō'pyakṛtātmānō nainaṃ paśyantyachētasaḥ ॥ 11 ॥meaning
Yogîs also, struggling, perceive Him, established in the Self; but though struggling, the unintelligent perceive Him not, their selves untrained.
- verse 13यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ 12 ॥yadādityagataṃ tējō jagadbhāsayatē'khilam ।yachchandramasi yachchāgnau tattējō viddhi māmakam ॥ 12 ॥meaning
That splendour issuing from the sun that enlighteneth the whole world, that which is in the moon and in fire, that splendour know as from Me.
- verse 14गामाविश्य च भूतानि धारयाम्यहमोजसा ।पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ 13 ॥gāmāviśya cha bhūtāni dhārayāmyahamōjasā ।puṣṇāmi chauṣadhīḥ sarvāḥ sōmō bhūtvā rasātmakaḥ ॥ 13 ॥meaning
Permeating the soil, I support beings by my vital energy, and having become the delicious Soma I nourish all plants.
- verse 15अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ 14 ॥ahaṃ vaiśvānarō bhūtvā prāṇināṃ dēhamāśritaḥ ।prāṇāpānasamāyuktaḥ pachāmyannaṃ chaturvidham ॥ 14 ॥meaning
I, having become the Fire of Life, take possession of the bodies of breathing things, and united with the life-breaths, I digest the four kinds of food.
- verse 16सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च।वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ 15 ॥sarvasya chāhaṃ hṛdi sanniviṣṭō mattaḥ smṛtirjñānamapōhanaṃ cha।vēdaiścha sarvairahamēva vēdyō vēdāntakṛdvēdavidēva chāham ॥ 15 ॥meaning
And I am seated in the hearts of all, and from Me memory and wisdom and their absence. And that which is to be known in all the Vedas am I; and I indeed the Veda-knower and the author of the Vedanta.
- verse 17द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ 16 ॥dvāvimau puruṣau lōkē kṣaraśchākṣara ēva cha ।kṣaraḥ sarvāṇi bhūtāni kūṭasthō'kṣara uchyatē ॥ 16 ॥meaning
There are two Energies in this world, the destructible and the indestructible; the destructible is all beings, the unchanging is called the indestructible.
- verse 18उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः ।यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ 17 ॥uttamaḥ puruṣastvanyaḥ paramātmētyudhāhṛtaḥ ।yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ ॥ 17 ॥meaning
The highest Energy is verily Another, declared as the Supreme Self, He who, pervading all, sustaineth the three worlds, the indestructible Lord.
- verse 19यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ 18 ॥yasmātkṣaramatītō'hamakṣarādapi chōttamaḥ ।atō'smi lōkē vēdē cha prathitaḥ puruṣōttamaḥ ॥ 18 ॥meaning
Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed the Supreme Spirit.
- verse 20यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।स सर्वविद्भजति मां सर्वभावेन भारत ॥ 19 ॥yō māmēvamasammūḍhō jānāti puruṣōttamam ।sa sarvavidbhajati māṃ sarvabhāvēna bhārata ॥ 19 ॥meaning
He who undeluded knoweth Me thus as the Supreme Spirit, he, all-knowing, worshippeth Me with his whole being, O Bhârata.
- verse 21इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ 20 ॥iti guhyatamaṃ śāstramidamuktaṃ mayānagha ।ētadbuddhvā buddhimānsyātkṛtakṛtyaścha bhārata ॥ 20 ॥meaning
Thus by Me this most secret teaching hath been told O sinless one. This known, he hath become illuminated and hath finished his work, O Bhârata.
- verse 22ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रेश्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥15 ॥ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrēśrīkṛṣṇārjunasaṃvādē puruṣōttamayōgō nāma pañchadaśō'dhyāyaḥ ॥15 ॥meaning
Colophon: Thus in the Bhagavad Gita Upanishads, the Brahma-vidya, the scripture of yoga, in the dialogue of Sri Krishna and Arjuna, ends the fifteenth chapter — Purushottama Yoga.
Primary text from vignanam.org