Sanskrit text in Devanagari, Kannada, Gujarati, English , Telugu

||om tat sat||
śrībhagavānuvāca:
ūrdhvamūlamadhaśśākhaṁ aśvatthaṁ prāhuravyayam|
chandāṁsi yasyaparṇāni yastaṁ vēda sa vēdavit ||1||

"It is said that the Asvattha tree, whose leaves are Vedas, with root above and branches below, is eternal.
Whoever knows this knows Vedas". ||1||

Salutations to Sri Krishna!
Bhagavadgita
Purushottama Prapti Yoga
Chapter 15

In the Guna Traya Vibhaga Yoga, the fourteenth chapter, Krishna has stated that one can overcome the Rajo, Tamo, Sattvic Gunas and attain liberation through the unswerving path of devotion (14.26).

To attain the unswerving path of devotion is also not easy.

To be on the unswerving path of devotion, it is necessary to develop detachment about this world. Such detachment can be brought about by understanding the reality of the world. To bring out the reality about the world and thus develop detachment, Krishna brings about the discussion of Samsara, comparing that with a mythical Asvattha tree. The word Asvattha is derived out of two roots "sva" tomorrow, "na stha" not there". Thus, Asvattha means it is that which is not there tomorrow. That is an apt description of Samsara.

The cause of this Samsara is the Brahman, the Unmanifested who is endowed with the power of Maya, who is said to be above. So, the root (cause) of this tree of Samsara is said to be above, with branches spreading below. When the impermanence of the Samsara is realized, ignorance which is the power of Maya is destroyed. That is the essence of Vedas. That is also the first thing taught by Krishna in Purushottama Prapti Yoga.

The same point about detachment is made by Shankaracharya in his introductory lines of his commentary on the fifteenth chapter. Shankaracharya writes as follows in first person (as if the Supreme being is thinking):

"Being under my control, fruits of works are obtained by those who work; knowers get the fruits of knowledge; those who devote themselves to Me following the path of devotion, achieve liberation after they overcome Gunas through knowledge won by My grace; where is the need to speak of those who have mastered the Self?" Therefore, the Lord though unasked by Arjuna to elaborate the truth about Himself, uttered the words " Urdhvamulam". To generate detachment, Krishna describes the nature of Samsara, employing the metaphor of the tree; for only one detached from Samsara is competent to grasp the truth about the Brahman.'

There are two parts to the above soliloquy of Sankara. First part is about those already on the path of Karma yoga; they obtain the fruits of their Nishkama Karma which is liberation; those on the path of Knowledge obtain their fruits of Knowledge which is liberation; those on the path of Devotion too attain liberation (through the knowledge gained by the grace of the Supreme being). As for those who have mastered Self, they are one with the Supreme being. That clearly leaves only those who are not yet on any path of liberation.

Second part is understanding what is required for one to be on a path of liberation. That requirement is detachment. By understanding the real nature of Samsara only, one may get the detachment which in turn will enable them to pursue a path of liberation. Thus, to teach the real nature of Samsara, Krishna starts the Chapter with the comparison of Samsara to a mythical tree whose root is Brahman.

In that sense this this chapter, Purushottama Prapti Yoga, is for all those who are yet to tread on the path of liberation. This chapter brings forth the real nature of Samsara, and how to attain the Supreme being (Purushottama Prapti).

Now we continue with the first Sloka.

|| Sloka 1||

śrībhagavānuvāca:
ūrdhvamūlamadhaśśākhaṁ aśvatthaṁ prāhuravyayam|
chandāṁsi yasyaparṇāni yastaṁ vēda sa vēdavit ||1||

sa|| yasya parṇāni candāṁsi (tat) aśvatthaṁ ūrdhvamūlaṁ athaśśākham avyayaṁ (iti) prāhuḥ| tat yaḥ vēda saḥ vēdavit (bhavati)||1||

|| Sloka meanings ||

yasya parṇāni - whose leaves (are)
candāṁsi - Vedas
(tat) aśvatthaṁ ūrdhvamūlaṁ - that Asvattha (tree) has its root above
athaśśākham - branches spread below
avyayaṁ- eternal
prāhuḥ - it is said
tat yaḥ vēda - whoever knows this
saḥ vēdavit (bhavati) - he knows Vedas

|| Sloka Summary ||

"It is said that the Asvattha tree, whose leaves are Vedas, with root above and branches below, is eternal.
Whoever knows this knows Vedas". ||1||

That tree which has Vedas as leaves with roots above and branches spread below is the eternal tree of Samsara. This is the true nature of Samsara with its root above, emanating from the Brahman.

In order for one to understand the true nature of Samsara, and hence develop detachment, the worldly life (Samsara) has been compared to Asvattha tree. Samsara has emerged from Brahman, so the tree of Samsara is explained as having root above.

This tree is said to have Vedas as its leaves. Leaves protect the tree. The Vedas with elaborate rites of fruits protect the transmigratory life of Samsara. Thus, the leaves of the Asvattha tree being Vedas is also apt.

Vedas have many rites leading to fruits and consequently creating bondages. The same Vedas towards the end elaborate on such bondages and talk of ways of being free from bondages. Thus, paving path for the house holder to be free from the Samsara also.

Whoever understands this tree of Samsara as emerging from the root Brahman, with Vedas as the leaves that protect has in fact understood the true purport of Vedas too.

Such comparison of Samsara with a tree has been seen earlier in both Shruti and Smriti.

In Shruti, Kathopanishad has a similar comparison with Asvattha tree. Bhagavadgita being seen as having the nectar of Vedas, naturally continues that comparison. Shankaracharya mentions corresponding reference from Smritis. The Ashvamedha Parva of Mahabharata has a description of a tree called Brahman-tree. It is said, " The eternal tree of Brahman has unmanifest as its root. It rises high due to His blessing. It has branches of intellect, hollows of sense organs, varied twigs of material elements. Its leaves are sense objects. Its glorious flowers are righteousness and unrighteousness. Fruits borne by this tree are pleasures and pains. All beings depend on the tree. This also is the forest of Brahman, consisting of Brahman tree. Having cut and split it with the Supreme sword of knowledge and gaining the bliss of Self, none returns there from (Ashvamedha Parva 35.20-22; 47.12-15)". The cutting down the Samsara tree with sword of knowledge is recurring theme. We will hear the same.

One may wonder why compare life with a tree when we are also so used to the reading about "Samsara Sagara", the ocean of Samsara to cross which we pray to the Almighty. Shankaracharya gave a gem of clarity for the comparison with a tree. The Sanskrit word for tree is "Vruksha". Vruksha by etymology is that thing which can be felled. The tree is a thing that can be felled. The tree can be felled by an axe. Metaphorically the tree of Samsara also can be felled by the axe of detachment or the sword of knowledge.

Krishna continues with elaboration on the Asvattha tree.

The Asvattha tree with its roots or origins above in the Brahman, with its branches below with Vedas as the leaves is described as imperishable. The tree of Samsara is indeed something that is not there tomorrow, that is why it is called Asvattha. It is seemingly perishable. But it is eternal since the transmigratory life (of births and death) is there from the beginningless time. Thus, the tree of Samsara is eternal and imperishable. The Asvattha tree described as having with Vedas as it's leaves. We may also wonder why Vedas are seen as the leaves of the tree. Just as leaves sustain and protect the tree, the Vedas too sustain and protect the lifestyle practices of Samsara. Vedas contain elaborate Karmakanda to sustain the samsara.

Hence the Vedas as the leaves becomes very appropriate. The end of Vedas, consisting of Vedanta too, provides mechanisms to move away from the Samsara.

||Sloka 2||

athaścōrdhvaṁ prasr̥tāstasyaśākhā
guṇapravr̥ddhā viṣayapravālāḥ|
adhaścamūlānyanusantatāni
karmānubandhīni manuṣyalōkē||2||

sa|| tasya śākhāḥ (sattva rajō tamō) guṇapravr̥ddhāḥ viṣayapravālāḥ athaḥ ca ūrdhvaṁ ca prasr̥tāḥ | manuṣya lōkē karmānubaṁdhīni mūlāni athaḥ ca anusantatāni ||2||

|| Sloka meanings ||

tasya śākhāḥ - Its branches
guṇapravr̥ddhāḥ viṣayapravālāḥ - made to grow by Gunas, have sense objects as twigs
athaḥ ca ūrdhvaṁ ca - (they spread) upwards and downwards too.
manuṣya lōkē - in the world of men
karmānubaṁdhīni mūlāni - the roots that create bondages
athaḥ ca anusantatāni - are spread below.

|| Sloka Summary ||

" Its branches, spreading downwards and upwards,
and made to grow by Gunas, have sense objects as twigs.
The roots that create bondages are spread below in the world of men". ||2||

This tree of samsara is eternal (Sloka 1). Starting from time immemorial, its branches spreading downwards and upwards have been made to grow by Gunas. The branches grow upward by Sattva Guna and down wards by Tamo Guna. The roots that create bondages spread below into the world of men.

||Sloka 3||

narūpamasyēha tathōpalabhyatē
nāntō nacādirna ca saṁpratiṣṭhā|
aśvatthamēnaṁ suvirūḍhamūlā
masaṅgaśastrēṇa dr̥ḍhēna chitvā||3||

sa|| asya rūpaṁ iha na upalabhyatē | antaḥ na | ādiḥ ca na| saṁpratiṣṭhā ca na |ēnaṁ aśvatthaṁ dhr̥ḍhēna asaṁga śastrēṇa chitvā ( tat brahma padaṁ mārgitavyaṁ) ||3||

|| Sloka meanings ||

asya rūpaṁ - it's true nature
iha - in this world
na upalabhyatē - is not understood
antaḥ na - No end
ādiḥ ca na - does not have a beginning
saṁpratiṣṭhā ca na - middle also is not seen.
ēnaṁ aśvatthaṁ - This Asvattha tree ( of Samsara)
dhr̥ḍhēna asaṁga śastrēṇa - mighty weapon of detachment
chitvā - having broken
(tat brahma padaṁ mārgitavyaṁ) - (the path for attaining liberation id to searched. ||3||

|| Sloka Summary ||

"It's true nature is not understood in this world.
It has no end. Does not have a beginning. And middle also is not seen.
This Asvattha tree is to be cut by the mighty weapon of detachment
(And the path of attaining liberation is to be searched for)". ||3||

The true nature of Samsara is not seen or known. That is said to be Maya.

Maya is ignorance. Just as non-eternal thing is seen as eternal, and self is seen as non-self, the tree of Samsara emerging from Brahman above is seen as a tree unconnected with Brahman. The ignorant are unable to see the true nature of Samsara.

We do not see the beginning or end of this tree. The Sattva and Rajo Gunas grow the twigs. The roots in the form of actions create bondages. The one who realizes that tree of Samsara is dependent on Brahman, is the one who understood the truth. The one who has understood this, breaking free of bondages, shall proceed on the path of liberation.

To break free of bondages, it is said one has to use the mighty weapon of detachment to cut down the tree of Samsara. (15.3)

Here, Krishna's is saying for those on the path of liberation, the tree of Samsara is creating obstacles in the form of Maya. To overcome the same, we have to cut this tree and proceed.

What do you do after cutting down the tree of Samsara? We here that in the Sloka 4.

||Sloka 4||

tataḥ padaṁ tatparimārgitavyaṁ
yasmin gatā nanivartanti bhūyaḥ|
tamēva cādyaṁ puruṣaṁ prapadyē
yataḥ pravr̥ttiḥ prasr̥tā purāṇī||4||

sa|| tataḥ yasmin gatāḥ bhūyaḥ na nivartanti yataḥ purāṇī ptavr̥ttiḥ prasr̥tā taṁ ādyaṁ puruṣaṁ ēva ca prapadyē | iti( matvā) tat ( brahma ) padaṁ mārgitavyam||

||Sloka meanings||

tataḥ yasmin gatāḥ - from where having gone
bhūyaḥ na nivartanti - do not return again
yataḥ purāṇī ptavr̥ttiḥ - from where the ancient process
prasr̥tā- emanated
taṁ ādyaṁ - that primeval person
puruṣaṁ ēva ca - that Supreme person
prapadyē- I seek refuge .
iti( matvā) tat - thinking thus
tat padaṁ mārgitavyam- that path is to be sought after

||Sloka summary ||

"From where having gone do not return again, from where the ancient process emanated,
I seek refuge in that primeval person, in that Supreme person; thinking thus that path is to be sought after". ||4||

In the previous Sloka it was said "asaṅga śastrēṇa dr̥ḍhēna chitvā", "with detachment as a mighty sword cut the tree of Samsara". What is to be done after that comes in this Sloka as "tataḥ tat padaṁ mārgitavyaṁ", "then that path is to be searched for".

What is that "padaṁ", the path to be searched for? That is the path of Brahman. How do we approach the search? With single thought on your mind saying, "I seek refuge in that primeval person, the Supreme person whence has emanated the ancient process, from where having gone no body returns". The approach in that search is that of one seeking refuge.

Krishna is stating this as a procedure to be followed. Who are the people who can follow this path? We hear this in the next sloka.

||Sloka 5 ||

nirmānamōhā jitasaṅgadōṣā
adhyātmanityā vinivr̥ttakāmāḥ|
dvandvairvimuktā sukhaduḥkhasaṁjñaiḥ
gacchantya mūḍhāḥ padamavyayaṁ tat ||5||

sa|| nirmānamōhāḥ jitasaṁga dōṣāḥ adhyātma nityāḥ vinivr̥tta kāmāḥ sukhaduḥkha saṁjñaiḥ dvaṁdvaiḥ vimuktāḥ amūḍhāḥ tat avyayam padaṁ gacchanti||

||Sloka meanings||

nirmānamōhāḥ - one without ego and delusion
jitasaṁga dōṣāḥ- one who has conquered the flaw of attachment
adhyātma nityāḥ - always firm in spirituality
vinivr̥tta kāmāḥ- one who is free from lust
dvaṁdvaiḥ vimuktāḥ - freed from the dualities
sukhaduḥkha saṁjñaiḥ - called pleasure and pain
a mūḍhāḥ - one who is not deluded
tat avyayam padaṁ gacchanti- attain that imperishable level

|| Sloka summary ||
"One without ego and delusion, one who has conquered the flaw of attachment, one who is always firm in spirituality, one who is free from lust, one who is free from the dualities called pleasure and pain, one who is not deluded, they attain that imperishable state." ||5||

These are the characteristics of those who reach that state.

In the thirteenth chapter saying, "amānitvaṁ aḍambitvaṁ ahiṁsā kṣāntirārjavam"(13.7), the characteristics of Kshetrajnya. the one who knows Kshetra, have been elaborated. Those having those characteristics will know that one to be known, namely Brahman. Knowing Brahman is same as reaching that imperishable place of Brahman. Thus, the same thought is presented here too.

Now we hear the specialty of that state, which is His abode.
.
||Sloka 6 ||

natat bhāsayatē sūryō na śaśājñkō na pāvakaḥ|
yadgatvā nanivartantē taddhāma paramaṁ mama ||6||

sa|| tat ( sthānam) sūryaḥ na bhāsayatē | śaśāṁkaḥ ( na bhāsayatē)| pāvakaḥ (api) na ( bhāsayatē)| yat gatvā na nivartantē tat mama paramaṁ dhāmam||

||Sloka meanings ||

tat ( sthānam) - that (place)
sūryaḥ na bhāsayatē - Sun cannot illuminate
śaśāṁkaḥ ( na bhāsayatē)- Moon cannot illuminate the same
pāvakaḥ (api) na ( bhāsayatē) - Fire also cannot illuminate the same.
yat gatvā na nivartantē - from where having gone one will not return
tat mama paramaṁ dhāmam - that is my supreme abode.

|| Sloka summary ||

" That cannot be illuminated by Sun; neither does the Moon nor the Fire. That is my Supreme abode, after reaching which nobody returns". ||6||

The ones who reach that state do not return. That means they are free from the Samsara and have no rebirth.

These are words describing that state of Brahman. Exactly same words are used in Upanishads, In Kathopanishad it is said "na tatra sūryō bhāti nacandra tārakam". Which means that "Sun does not shine, nor do the Moon and stars". In Katha Upanishad, it is further added that, " tasya bhāsā sarvamidaṁ vibhāti", meaning that everything shines because of that. We hear that part also in the twelfth Sloka.

By saying that it is " my supreme abode", Krishna is reiterating that he is that Supreme Being, without any doubt.

||Sloka 7||

mamaivāṁśō jīvalōkē jīvabhūtassanātanaḥ|
manaṣṣaṣṭhānīndriyāṇi prakr̥tisthāni karṣati ||7||

sa|| mama ēva sanātanaḥ aṁśaḥ jīvalōkē jīva bhūtaḥ prakr̥tisthāni manaḥ ṣaṣṭhāni indriyāṇi karṣati||

|| Sloka meanings ||

mama ēva sanātanaḥ aṁśaḥ - an eternal part of myself .
jīvalōkē- in the world of living beings
jīva bhūtaḥ -has become Jiva
prakr̥tisthāni - those that are set in Prakruti
manaḥ ṣaṣṭhāni indriyāṇi - the sense organs having mind as the sixth
karṣati - draws to itself.

|| Sloka Summary ||

" An eternal part of myself has become Jiva in the world of living beings. It draws to itself the sense organs having mind as the sixth that are set in Prakruti". ||7||

'mamaivāṁśō' says emphatically that a part of the Supreme is in Jiva. This also means that Jivatma and Paramatma are one. This realization comes after Jiva realizes Self. Till that realization, the Jiva lives in ignorance. When the Jiva is mentioned as "Kshara", the one who is imperishable, what we understand is that though the Jiva leaves a body, he is born again and is thus imperishable. These are known thoughts.

Here, Krishna speaking in the same vein.

|| Sloka 8 ||

śarīraṁ yadavāpnōti yaccāpyutkrāmatīśvaraḥ|
gr̥hītvaitāni saṁyāti vāyurgandhānivāśayat||8||

sa|| īśvaraḥ yat ca (yadā) api ( śarīraṁ) utkrāmati yat śarīraṁ avāpnōti (tadā) (yathā) vāyuḥ āśayāt gandhān saṁyāti ||8||

|| Sloka meanings ||

īśvaraḥ- the owner of this body
yat ca api - whenever
utkrāmati - leaves ( this body)
yat śarīraṁ avāpnōti - when he assumes a body (then)
ētāni ( ṣaṣṭāni indriyāṇi) gr̥hītvā saṁyāti)- he goes taking along these (sense organs with sixth as the mind)
(yathā) vāyuḥ āśayāt gandhān saṁyāti tathaiva- just like the air that moves away along with odor from their receptacles. ||

|| Sloka Summary ||

" Whenever the owner of this body leaves, and also when he assumes a body, he goes taking along these (sense organs with sixth as the mind), just like the air that moves away along with odor from their receptacles". ||8||

As long as he is in the cycle of births Jiva continues his travels along with these sense organs which include mind as the sixth.

||Sloka 9 ||

śrōtraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇamēva ca |
adhiṣṭhāya manaścāyaṁ viṣayānupasēvatē||9||

sa|| ayaṁ (jīvaḥ) śrōtram cakṣuḥ sparśanaṁ ca raśanaṁ ghrāṇaṁ ēva ca manaḥ ca adhiṣṭhāya viṣayān upasēvatē||

|| Sloka meanings ||

ayaṁ ( jīvaḥ) - This Jiva
śrōtram cakṣuḥ sparśanaṁ ca - ear eye touch
rasanaṁ ghrāṇaṁ ēva ca - tongue as well as nose
manaḥ ca- including mind
adhiṣṭhāya- presiding over
viṣayān upasēvatē- enjoys the objects.

|| Sloka Summary ||

"The Jiva enjoys the objects by verily presiding over ear, eye, skin and tongue as also the nose and mind". ||9||

||Sloka 10 ||

utkrāmantaṁ sthitaṁ vā'pi bhuñjānaṁ vā guṇānvitam |
vimūḍhānānupaśyanti paśyanti jñānacakṣuṣaḥ||10||

sa|| utkrāmantaṁ vā sthitaṁ vā bhuñjānaṁ guṇānvitān api vimūḍhāḥ na anupaśyanti | jñāna cakṣuḥṣaḥ paśyanti ||

|| Sloka meanings ||

utkrāmantaṁ - when it is leaving
sthitaṁ vā'pi - or when it is staying there
bhuñjānaṁ vā - or when it is experiencing (the objects)
guṇānvitān api - when it is in association with Gunas
ēnam - this Jiva
vimūḍhāḥ na anupaśyanti - those ignorant ones (who are incapable of discrimination) are unable to perceive
jñāna cakṣuṣaḥ paśyanti - the wise with an eye of discrimination are able to see.

|| Sloka Summary ||

"Those ignorant ones (incapable of discrimination) do not see it when it is leaving, or when it is residing (in this body), or when it is in association with Gunas. Those with an eye of knowledge see". ||10||

Those with an eye of knowledge are the ones who realize that the Self and body are different.

|| Sloka 11 ||

yatantō yōginaścainaṁ paśyantyātmanyavasthitam|
yatantō'pyakr̥tātmānō nainaṁ paśyantyacētasaḥ||11||

sa|| yatantaḥ yōginaḥ ātmani avasthitam ēnaṁ (ātman) paśyanti| yatantaḥ api akr̥tātmanaḥ acētasaḥ ēnaṁ ( ātman) na paśyanti ||11||

||Sloka meanings||

yatantaḥ yōginaḥ paśyanti- yogis who persevere see
ātmani avasthitam ēnaṁ - the one existing within
yatantaḥ api - though they strive
akr̥tātmanaḥ acētasaḥ - those with unpurified minds and devoid of discrimination
ēnaṁ ( ātman) na paśyanti- not able to see this.

|| Sloka summary ||

"Yogis who persevere see the one existing within. Those with unpurified minds and devoid of discrimination
are not able to see this, though they strive". ||11||

The Yogis who persevere see the Self within. The Yogis who persevere are those striving with pure mind. Though striving but fail to see are those who are devoid of discrimination. The same thought is captured by Shankaracharya in his Bhajagovindam saying, "paśśyannapi ca na paśyati mūḍhō", that the one devoid of discrimination (Mudha) cannot see though it is in front of him.

The key point is that effort with pure mind yields the realization of Self.

|| Sloka 12 ||

yadādityagataṁ tējō jagadbhāsayatē'khilam|
yaccandramasi yaccāgnau tattējō viddhi māmakam ||12||

sa|| ādityagataṁ yat tējaḥ akhilaṁ jagat bhāsayatē , (tathaiva) caṁdramasi yat (tējaḥ asti) agnauca yat ( tējaḥ asi) tat tējaḥ māmakam viddhi||

||Sloka meanings||

ādityagataṁ tējaḥ - the light which is in the Sun
yat akhilaṁ jagat bhāsayatē - which lights the whole world
caṁdramasi yat - which is in the moon
agnauca yat - which is in the Fire
tat tējaḥ māmakam viddhi - know that light is Mine

|| Sloka summary ||

"The light, which is in the Sun, which lights the whole world, the light which is in the moon
and is in the Fire, know that light is Mine". ||12||

The radiant light of Sun, Moon and Fire is, "māmakam viddhi - know that as Mine" says Krishna. In Vibhuti Yoga we heard that, "yadyat vibhūtimat sarvaṁ... mamatējōṁśa saṁbhavam". That whichever living being is endowed with majesty, richness and is energetic, know that as having been born from part of my power. The Sloka here is saying the same.

|| Sloka 13||

gāmāviśya ca bhūtāni dhāramyaha mōjasā|
puṣṇāmi cauṣadhīssarvā ssōmō bhūtvā rasātmakaḥ||13||

sa|| ca ahaṁ gām āviśya ōjasā bhūtāni dhārayāmi | rasātmakaḥ sōmaḥ bhūtvā sarvāḥ ōṣadhīḥ puṣṇāmi||

||Sloka meanings||

ca ahaṁ - I Myself
gām āviśya - entering the earth
ōjasā dhārayāmi bhūtāni- sustain the things through My power
rasātmakaḥ sōmaḥ bhūtvā - becoming the essence of all saps
sarvāḥ ōṣadhīḥ puṣṇāmi- all the plants I make them nourishing
.

|| Sloka summary ||

"Entering the earth, I sustain the things on earth through my power. Becoming the essence of all saps, I nourish all the plants". ||13||

Here, "ōjasā bhūtāni dhārayāmi", or "sustain the things through My power". The same thought is stated in Shruti (Rigveda 10.121.1) saying 'sa dadhāra pr̥thivīṁ'. "He bore the earth" with his power. So, the Supreme Being is the once sustaining the earth.

In Karma Sannyasa Yoga we heard, "na kartr̥tvaṁ na karmāṇi sr̥jati prabhuḥ"(5.14), as well as "nādattē kasyacitpāpaṁ na caiva sukr̥taṁ vibhuḥ"(5.15). essentially saying that Supreme being does not create ownership or actions themselves. He also does not accept the vice or virtues of any body. So, he remains only a witness to all that is happening. In this chapter we are hearing that we get everything through him only which is not in consonance with the earlier statements of Karma Sannyasa yoga. It must be noted that as we wade through that primarily three paths of liberation have been proposed. These are the path of knowledge, the path of action, and the path of devotion. In the background of these paths, there is Brahman in two forms namely the manifested Saguna Brahman and the unmanifested nirguna Brahman. Krishna in flesh and blood is elaborating on all these thoughts. We also understand that Krishna himself is Supreme being, as such he is the form of saguna Parabrahmane. In this chapter we are following the thoughts about Saguna Brahman or Narayana. We are hearing about the excellence of Krishna Bhagavan. This is being taught by Krishna primarily addressing the those lost in the Samsara, highlighting the true form of this worldly life in order to inculcate dispassion so that they may enter the path of liberation and attain the Purushottama.

|| Sloka 14||

ahaṁ vaiśvānarōbhūtvā prāṇinām dēhamāśritaḥ|
prāṇāpāna samāyuktaḥ pacāmyannaṁ caturvidham||14||

sa|| ahaṁ vaiśvānaraḥ bhūtvā prāṇinām dēhaṁ āśritaḥ prāṇāpānasamāyuktaḥ caturvidhaṁ annaṁ pacāmi ||

||Sloka meanings||

vaiśvānaraḥ bhūtvā - taking the form of Vaisvanara
prāṇinām dēhaṁ āśritaḥ - residing in the bodies of all creatures
ahaṁ - I
prāṇāpānasamāyuktaḥ- in association with Prana and Apana
caturvidhaṁ annaṁ pacāmi - digest four kinds of foods

|| Sloka summary ||

"Taking the form of Vaisvanara, residing in the bodies of all creatures, I, in association with Prana and Apana,
digest the four kinds of foods". ||14||,

Krishna says here, that becoming Vaisvanara, the fire in the stomach, and residing in the bodies of all creatures in association with Prana and Apana digest four kinds of foods

That Vaisvanara means the fire in the stomach, is stated in Shrutis (Brihadaranyaka Upanishad 5.9.1). "ayamagnivaiśvānarō yō'yamantaḥ puruṣē ēnēdaṁ annam pacyatē"; which means that, "this fire is Vaisvanara. Being inside the Purusha, it will digest the food". This statement of Shrutis is stated by Krishna saying,"ahaṁ vaiśvānaraḥ bhūtvā". "I am becoming that Vaisvanara" etc.

The food we eat is generated through plants nourished by Him. Now, the food we eat is also made to be digested by Him in the form of Vaisvanara. The food is mentioned as four types. The four types of food are food eaten by masticating, swallowing, sucking and licking These are bhōjyam, bhakṣyaṁ, lēhyaṁ, cōṣyam.

"pacāmyannaṁ caturvithaṁ" also is telling us that digesting also is a grace of God. That being the case, it stands to reason that we offer the food to God and then only partake in that. This Sloka is recited by many before taking the food, as part of the eating ritual.

We know that Bhagavan is in the stomach in the form of Vaisvanara, the fire in the stomach. In the next Sloka we hear that he in fact resides in our heart.

|| Sloka 15 ||

sarvasya cāhaṁ hr̥dhi sanniviṣṭō
mattaḥ smr̥tiḥ jñānamapōhanaṁ ca|
vaidaiśca sarvairahamēva vēdyō
vēdāntakr̥dvēdavidēva cāham||15||

sa|| ahaṁ sarvasya ca hr̥di sanniviṣṭhaḥ | mattaḥ smr̥tiḥ jñānaṁ āpōhanaṁ ca (bhavanti)| sarvaiḥ vēdaiḥ ca ahaṁ ēva vēdyaḥ| ahaṁ ēva vēdāntakr̥t| ahaṁ ēva vēdavit ca|

||Sloka meanings||

ahaṁ sarvasya ca hr̥di sanniviṣṭhaḥ- I am seated in the hearts of all creatures.
mattaḥ smr̥tiḥ jñānaṁ āpōhanaṁ ca (bhavanti)- memory , knowledge and the forgetfulness are all due to Me.
sarvaiḥ vēdaiḥ - In all the Vedas
ahaṁ ēva vēdyaḥ- I am the one to be known.
ahaṁ ēva vēdavit ca|- I am also the knower of Vedas.

|| Sloka summary ||

"I am seated in the hearts of all creatures. Memory, knowledge and the forgetfulness are all due to Me. In all the Vedas
I am the one to be known. I am also the knower of Vedas". ||15||

"vēdaiśca sarvaiḥ ahamēva vēdyō" is a statement that is often heard in discussion of all spiritual matters. The Vedas teach us what is to be "known" by us. Krishna says the principal matter to be 'known' through Vedas is Himself. That Supreme being referred to and taught by Rishis in Vedas is no one else than Vasudeva Himself. This is an emphatic declaration. That Brahman is not very far away. He is residing in the heart of every being. In this instance in front of us in the form of Vasudeva.

By saying that he is the one to be known through Vedas, Krishna is teaching the essence of Gita. Vedas have many things. But the one to be known through Vedas is only the Brahman. This is mentioned in many different ways from Chapter 2 onwards. Hare Krishna is confirming that by his emphatic statements.

Shankaracharya in his commentary says that in three Slokas from, "yadāditya gataṁ tējaḥ"(5.12), the excellences of Narayana have been stated. He says," bhagavataḥ īśvarasya nārāyaṇākhyasya vibhūti saṁkṣēpaḥ uktaḥ". Which means that Narayana's excellences have been briefly stated " in those slokas.

What is being stated here is about manifested Brahman in the form of Krishna. This is not for those pursuing the path of knowledge (of Self). However, the path of Knowledge too is an important path. So, in the next three Slokas, Krishna talks about unmanifested Self. In these three Slokas (16-18) Krishna talks about two types of Purushas namely Kshara and Akshara. Then one better than those two Purushas is Uttama Purusha. Again, that Tatpurusha or Purushottam is none other than Krishna Himself.

||Sloka 16||

dvāvimau puruṣōlōkē kṣaraścākṣara ēvaca |
kṣarassarvāṇi bhūtāni kūṭasthō'kṣara ucyatē||16||

sa|| lōkē kṣaraḥ ca akṣaraḥ ēva ca dvau imau puruṣau (staḥ) | sarvāṇi bhūtāni kṣaraḥ (ucyatē)| kūṭasthaḥ akṣaraḥ ucyatē||

|| Sloka meanings ||

lōkē kṣaraḥ ca - In the world there is Kshara (mutable)
akṣaraḥ ēva ca - Akshara ( immutable)
dvau imau puruṣau - these two persons
sarvāṇi bhūtāni kṣaraḥ (ucyatē)- all creatures are said to Kshara
kūṭasthaḥ akṣaraḥ ucyatē- One existing as Maya is said to Akshara .

|| Sloka summary ||

"In this world there are two persons, Kshara (mutable) and Akshara(immutable). All creatures are said to Kshara (mutable). The one existing in Maya (Katusha) is said to Akshara (immutable)". ||16||

Two types of persons have been mentioned. Kshara and Akshara. Briefly Kshara is one who is devoid of discrimination between the 'Body' and 'Self'. Akshara is one who is aware of the distinction between the 'Body' and 'Self'. Knowing about 'Self' is not same is experiencing 'Self'. Knowing the difference, knowing that Self is Supreme and continues on the path of Self-realization. Thus, the Jiva taking many births till he attains liberation (Moksha) is Akshara.

Akashara is not the one who has overcome the three Gunas. Overcoming three Gunas means, one has achived liberation. Thus, Akshara is not the Kshetrajnya mentioned in chapter thirteen. Kshetrajnya is also one different from these two persons namely Kshara and akshara. In chapter thirteen we heard that Kshetrajnya is none other than the Supreme being, Krishna Himself. We will hear the same again here.

|| Sloka 17 ||

uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥taḥ|
yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ||17||

sa|| yaḥ lōkatrayaṁ āviśya bibharti (tat) avyayaḥ īśvaraḥ anyaḥ uttamaḥ puruṣaḥ udāhr̥taḥ| paramātma iti (ca ) udāhr̥taḥ ||17||

|| Sloka meanings ||

anyaḥ uttamaḥ puruṣaḥudāhr̥taḥ- different is said to be Supreme Purusha.
paramātma iti (ca ) udāhr̥taḥ- spoken as Paramatma
yaḥ lōkatrayaṁ āviśya - who permeating the three worlds
bibharti- sustains ( the same)
avyayaḥ īśvaraḥ - immutable, ruler of all

|| Sloka summary ||

"(Apart from these two a) Different one is said to be Supreme Purusha. He is spoken of as Paramatma, who permeating the three worlds
sustains the same, who is immutable and ruler of all". ||17||

The words, "uttamaḥ puruṣaḥ anyaḥ ", tells us immediately, that apart from the two Purushas mentioned earlier, namely Kshara and Akshara, there is another one, a Supreme one, who is superior to both. Akshara being aware of Self is better than Kshara. But among Akshara's who are on the path of liberation, the one who realizes 'Self' is better than the one who is yet realize the 'Self'. The one who realizes Self is Supreme. In the path of Knowledge, realization of 'Self' is the pinnacle. At that stage 'Self' is none other than Paramatma. That Paramatma is Nirguna Parabrahman.

When you equate the Nirguna Parabrahman with the saguna Prabrahman, he is the ruler of the world. He sustains the earth ("sa dadhāra pr̥thvīm"), He sustains the three worlds. He is called Paramatman.

In Kshetra Kshetrajnya Vibhaaga Yoga, Krishna says 'He' is the Kshetrajnya in all Kshetras. Kshetrajnya is the one who knows all that is to be known about Kshetra, the body. He is the one who realized 'Self'. So Khetrajnya is same as the Uttama Purusha. Krishna who said he is the Kshetrajnya in all bodies. The Supreme person or Uttama Purusha being same as Kshetrajnya, Krishna will tell us that he is the Uttama purusha or Purushottam in the next sloka.

Reference to Uttama Purusha also appears in Chandogyopanishad (Ch 8.12.3)

|| Sloka 18 ||

yasmāt kṣaramatītō'ham akṣarādapi cōttamaḥ|
atō'smi lōkēvēdē ca prathitaḥ puruṣōttamaḥ||18||

sa|| yasmāt ahaṁ kṣaraṁ atītaḥ akṣarāt api uttamaḥ ca ataḥ lōkē vēdēca puruṣōttamaḥ prathitaḥ asmi ||18||

|| Sloka meanings ||

yasmāt ahaṁ - Because I
kṣaraṁ atītaḥ - surpass the Kshara
akṣarāt api uttamaḥ - Superior to Akshara
ataḥ- hence
lōkē vēdēca - In the world and Vedas
puruṣōttamaḥ prathitaḥ asmi - I am celebrated as Purushottama .

|| Sloka summary ||

"Because I surpass Kshara, the perishable and I am superior to Akshara, the imperishable, in the world and in Vedas, I am celebrated as Purushottama, the Superior Purusha". ||18||

|| Sloka 19 ||

yōmāmēvamasammūḍhō jānāti puruṣōttamam|
sa sarvabhajati māṁ sarvabhāvēna bhārata||19||

sa|| hē bhārata ! yaḥ asammūḍhaḥ ēvaṁ mām puruṣōttamam jānāti saḥ sarvavit sarvabhāvēna mām bhajati||19||

|| Sloka meanings ||

yaḥ asammūḍhaḥ ēvaṁ - Whoever free from delusion
ēvaṁ mām puruṣōttamam jānāti - Knows me as the Supreme Person ( Purushottama) this way ,
saḥ sarvavit - That one is knower of everything
sarvabhāvēna mām bhajati- adores Me with his whole being
.

|| Sloka summary ||

"O Bharata, he who is free from delusions, knows Me as the Supreme Person, that one is all knowing and adores Me with his whole being". ||19||

Hare Krishna is saying, he who is free from delusion, free confusion that this Krishan is a mere human being, knows me as Purushottam, the Supreme Person, that person is knowing everything and adores Me with his whole being.

This is in line with what we heard in the previous chapter that, "Whoever through unswerving yoga of devotion worships Me, such a one, transcending these Gunas, qualifies for becoming Brahman"(14.26)

This is the message for those trying to get out of this sea of Samsara. They should understand the mythical Asvattha tree, knowing Krishna as the Purushottama, worship Krishna with unswerving devotion transcending the three Gunas. They attain Purushottam or they have Purushottam Prapti!

|| Sloka 20 ||

iti guhyatamaṁ śāstra midamuktaṁ mayā'nagha|
ētadbhuddhvā buddhimān syātkr̥takr̥tyaśca bhārata||20||

sa|| hē anagha ! iti guhyatamaṁ idaṁ śāstraṁ mayā uktaṁ ētat buddhvā buddhimān kr̥takr̥tyaḥ ca syāt||20||

|| Sloka meanings ||
anagha - sinless one
iti guhyatamaṁ- This most secret
idaṁ śāstraṁ - scripture
mayā uktaṁ - told by Me
ētat buddhvā - Knowing this
buddhimān kr̥takr̥tyaḥ ca syāt- one becomes wise who has fulfilled his duties.

|| Sloka summary ||

" O Sinless one, this most secret scripture is thus told by Me. Knowing this, one becomes a wise one who has fulfilled his duties". ||20||

Krishna addressing Arjuna as "O Sinless one", says that he told the most secret scripture to him. Why is it so secret? Sometime what is in plain view remains secret because it is not seen. In the Chapter 4, tracing the anticedents of Karma Yoga, Krishna says, 'sa kālēnēha mahatā yōgō naṣṭhaḥ paraṁtapa' (4.02)- Meaning that with passage of time this yoga was lost. That means at that time of Krishna delivering this message, Gita, whatever is being told in this has been forgotten for generations. Thus, they remained secret. So now knowing this message of Purushottama, one can attain Purushottam or can have Purushottama Prapti. Thus, this is Purushottama Prapti Yoga

Thus, whoever practices this spiritual scripture attains liberation.

Thus ends Purushottam Prapti Yoga taught by Sri Krishna.

iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē
śrīkr̥ṣṇārjuna saṁvādē puruṣōttama prāpti yōgō nāma
paṁcadaśōdhyāyaḥ
||om tat sat||