Shri Mat Bhagwat Geeta Adhyay 15
Shri Mat Bhagwat Geeta Adhyay 15 is in Sanskrit. Here in this Adhyay 15 the virtues of supreme self-i.e. Paramatma are described. Where Paramatma resides is also told.
पुरुषोत्तम योग अध्याय १५
अथ पंञ्चदशोऽध्यायः
श्रीभगवान उवाच
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १ ॥
अधश्र्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः ।
अधश्र्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ॥ २ ॥
न रुपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्र्वत्थमेनं सुविरुढमूल-
मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ ३ ॥
ततः पदं तत्परिमार्गितव्यं-
यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी ॥ ४ ॥
निर्मानमोहा जितसङ्गदोषा-
अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसञ्ज्ञै-
र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ ५ ॥
न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ ६ ॥
ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ ७ ॥
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ ८ ॥
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ ९ ॥
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १० ॥
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ ११ ॥
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १२ ॥
गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १३ ॥
अहं वैश्र्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १४ ॥
सर्वस्य चाहं हृदि सन्निविष्टो-
मत्तः स्मृतिर्ज्ञानमपोहनं च ।
वेदैश्र्च सर्वैरहमेव वेद्यो-
वेदान्तकृद्वेदविदेव चाहम् ॥ १५ ॥
द्वाविमौ पुरुषौ लोके क्षरश्र्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १६ ॥
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्र्वरः ॥ १७ ॥
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १८ ॥
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥ १९ ॥
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्र्च भारत ॥ २० ॥
॥ हरि ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥
॥ श्रीकृष्णार्पणमस्तु ॥
मराठी अर्थ
श्रीभगवान म्हणाले
१) आदिपुरुष परमेश्र्वररुपी मूळ असलेल्या, ब्रह्मदेवरुप मुख्य फांदी असलेल्या, ज्या संसाररुप अश्र्वत्थवृक्षाला अविनाशी म्हणतात, तसेच वेद, ही ज्याची पाने म्हटली आहेत, त्या संसाररुप वृक्षाला जो पुरुष मुळासहित तत्त्वतः जाणतो, तो वेदांचे तात्पर्य जाणणारा आहे.
२) त्या संसारवृक्षाच्या तिन्ही गुणरुप पाण्याने वाढलेल्या, तसेच विषयभोगरुप अंकुरांच्या, देव, मनुष्य आणि पशुपक्ष्यादी योनिरुप फांद्या खाली व वर पसरलेल्या आहेत. तसेच मनुष्ययोनीत कर्मानुसार बांधणारी अहंता-ममता आणि वासनारुप मुळेही खाली आणि वर सर्व लोकांत व्यापून राहिली आहेत.
3) या संसारवृक्षाचे स्वरुप जसे सांगितले आहे, तसे येथे विचारकाली आढळत नाही. म्हणून या अहंता, ममता आणि वासनारुपी अतिशय घट्ट मुळे असलेल्या संसाररुपी अश्र्वत्थवृक्षाला बळकट वैराग्यरुप शस्त्राने कापून -
४) त्यानंतर परमपदरुप परमेश्र्वराला चांगल्या प्रकारे शोधले पाहिजे. जेथे गेलेले पुरुष संसारात परत येत नाहीत आणि त्या परमेश्र्वरापासून या प्राचीन संसारवृक्षाची प्रवृत्तिपरंपरा विस्तार पावली आहे, त्या आदिपुरुष नारायणाला मी शरण आहे, अशा दृढ निश्चयाने त्या परमेश्र्वराचे मनन आणि निदिध्यासन केले पाहिजे.
५) ज्यांचे मान व मोह नष्ट झाले, ज्यांनी आसक्तिरुप दोष जिंकला, ज्यांची परमात्म्याच्या स्वरुपात नित्य स्थिती असते आणि ज्यांच्या कामना पूर्णपणे नाहीशा झाल्या, ते सुखदुःख नावाच्या द्वंद्वापासून मुक्त झालेले ज्ञानीजन त्या अविनाशी परमपदाला पोचतात.
६) ज्या परमपदाला पोचल्यावर माणसे फिरुन या संसारात येत नाहीत, त्या स्वयंप्रकाशी परमपदाला ना सूर्य प्रकाशित करु शकतो ना चंद्र, ना अग्नि, तेच माझे परमधाम आहे.
७) या देहात हा सनातन जीवात्मा माझाच अंश आहे आणि तोच प्रकृतीत मनाला आणि पाचही इन्द्रियांना आकर्षित करतो.
८) वारा वासाच्या वस्तूतून वास घेऊन स्वतः बरोबर नेतो, तसाच देहादिकांचा स्वामी जीवात्माही ज्या शरीराचा त्याग करतो, त्या शरीरातून मनासहित इंद्रिये बरोबर घेऊन नवीन मिळणार्‍या शरीरात जातो.
९) हा जीवात्मा कान, डोळे, त्वचा, जीभ, नाक आणि मन यांच्या आश्रयानेच विषयांचा उपभोग घेतो.
१०) शरीर सोडून जात असता किंवा शरीरात राहात असता किंवा विषयांचा भोग घेत असता किंवा तीन गुणांनी युक्त असताही ( त्या आत्मस्वरुपालाही ) अज्ञानी लोक ओळखत नाहीत. केवळ ज्ञानरुप दृष्टी असलेले विवेकी ज्ञानीच तत्त्वतः ओळखतात.
११) योगीजनही आपल्या हृदयात असलेल्या या आत्म्यालाच प्रयत्नानेच तत्त्वतः जाणतात; परंतु ज्यांनी आपले अंतःकरण शुद्ध केले नाही असे अज्ञानी लोक प्रयत्न करुनही या आत्मस्वरुपाला जाणत नाहीत.
१२) सूर्यामध्ये राहून जे तेज सर्व जगाला प्रकाशित करते, जे तेज चंद्रात आहे आणि जे तेज अग्नीत आहे, ते माझेच तेज आहे, असे तू जाण.
१३) आणि मीच पृथ्वीत शिरुन आपल्या शक्तीने सर्व भूतांना धारण करतो आणि रसरुप अर्थात अमृतमय चंद्र होऊन सर्व वनस्पतींचे पोषण करतो.
१४) मीच सर्व प्राण्यांच्या शरीरात राहणारा, प्राण व अपानाने संयुक्त वैश्वानर अग्निरुप होऊन चार प्रकारचे अन्न पचवितो.
१५) मीच सर्व प्राण्यांच्या हृदयांत अंतर्यामी होऊन राहिलो आहे. माझ्यापासून स्मृती, ज्ञान अणि अपोहन ही होतात. सर्व वेदांकडून मीच जाणण्यास योग्य आहे. तसेच वेदांतांचा कर्ता आणि वेदांना जाणणारासुद्धा मीच आहे.
१६) या विश्र्वांत नाशवान आणि अविनाशीही असे दोन प्रकारचे पुरुष आहेत. त्यामध्ये सर्व भूतमात्रांची शरीरे हा नाशवान आणि जीवात्मा अविनाशी म्हटला जातो.
१७) परंतु या दोन्हींपेक्षा उत्तम पुरुष तर निराळाच आहे. जो तिन्ही लोकांत प्रवेश करुन सर्वांचे धारण-पोषण करतो. याप्रमाणेच तो अविनाशी परमेश्र्वर आणि परमात्मा असा म्हटला जातो.
१८) कारण मी नाशवान जडवर्ग-क्षेत्रापासून तर पूर्णपणे पलीकडचा आहे आणि अविनाशी जीवात्म्यापेक्षाही उत्तम आहे. म्हणून लोकांत आणि वेदांतही पुरुषोत्तम नावाने प्रसिद्ध आहे.
१९) हे भारता, जो ज्ञानी पुरुष मला अशा प्रकारे तत्त्वतः पुरुषोत्तम म्हणून जाणतो, तो सर्वज्ञ पुरुष सर्व रीतीने नेहमी मला वासुदेव परमेश्र्वरालाच भजतो.
२०) हे निष्पाप अर्जुना, असे हे अतिरहस्यमय गुप्त शास्त्र मी तुला सांगितले आहे, याचे तत्त्वतः ज्ञान करुन घरतल्याने मनुष्य ज्ञानवान आणि कृतार्थ होतो. मराठी अर्थ जयदयाल गोयन्दका यांच्या हिंदी टीकेचा अनुवाद आभार व धन्यवाद गीता प्रेस.
Meaning in English
Adhyay 15 The way to The supreme person
Shri Bhagwan said
1) They speak of the immutable Ashvatttha tree with its root above and branches below, whose leaves are the Vedas; he who knows it is a knower of the Vedas.
2) Its branches, nurtured by the Gunas, spread below and above, its roots the sense-objects, and its rootlings are stretched below, producing actions in the world of men.
3-4) Its form as such is not experienced here, nor its end nor its beginning nor its continuity. Having served this deep rooted Ashvattha tree with the strong weapon of non-attachment, one should next seek that goal reaching which they do not return, saying, " I seek refuge in that pridordial Purusha from whom this eternal process has sprung."
5) Free from pride and delusion, over-coming the evil of attachment, ever devoted to spiritual pursuits, rid of desires and the dual throng named pleasure and pain, the wise go to that immutable goal.
6) The Sun does not illumine it, nor the moon nor the fire; that is my supreme state reaching which they do not return.
7) Verily, a part of myself, having become this eternal embodied soul, draws to this world of beings the senses with the mind as the sixth, which rest in Nature (Prakruti).
8) When the master (soul) acquires a body, he takes these ( the six referred to above ) from the one he leaves, even as the breeze carries odours from their seats, and attains ( the new body ).
9) Presiding over the ears, the eyes, the organs of touch, taste and smell, and also the mind, he enjoys the sense-objects.
10) The deluded do not see him departing ( from this body ) or residing ( in it ) or experiencing (objects), being associated with the senses; but they who have the eye of knowledge see him.
11) The yogis who strive see him seated in themselves, but those who are not self-controlled, being thoughtless, do not see him in spite of striving.
12) The light in the Sun which illumines the world and that in the moon and the fire--know that light to be Mine.
13) Entering the earth with My energy, I support the beings; and I nourish all the herbs, becoming the watery moon.
14) Residing in the bodies of beings as the digestive fire (vaishavanra), and united with Prana and Apana (breaths), I digest the four kinds of food.
15) I am seated in the heart of all beings; from Me are memory and knowledge as also their loss. I alone am to be known through all Vedas, I am the originator of the Vedantic tradition, and I am also the originator of the Vedantic tradition, and I am also the knower of the Vedas.
16) There are two beings (Purushas) in this world-- perishable and imperishable; the perishable one is all these creatures, and the immutable is called the imperishable.
17) Different from these is the supreme Being known as the supreme Self (Paramatman), the immutable Lord, who having entered the three worlds sustains them.
18) Since I am beyond the perishable and even excel the imperishable, therefore I am well known in this world and in the Vedas as the supreme Being (Purushottama).
19) He who, being thus undeluded, knows Me, the supreme Being, worships Me in all respects, O descendant of Bharata, and becomes all-knowing.
20) Thus this most secret doctrine has been expounded by Me, O sinless one. Knowing this, one becomes wise, and accomplished are all his duties, O descendant of Bharata.
Meaning in English
Adhyay 15 The way to The supreme person
Shri Bhagwan said
1) They speak of the immutable Ashvatttha tree with its root above and branches below, whose leaves are the Vedas; he who knows it is a knower of the Vedas.
2) Its branches, nurtured by the Gunas, spread below and above, its roots the sense-objects, and its rootlings are stretched below, producing actions in the world of men.
3-4) Its form as such is not experienced here, nor its end nor its beginning nor its continuity. Having served this deep rooted Ashvattha tree with the strong weapon of non-attachment, one should next seek that goal reaching which they do not return, saying, " I seek refuge in that pridordial Purusha from whom this eternal process has sprung."
5) Free from pride and delusion, over-coming the evil of attachment, ever devoted to spiritual pursuits, rid of desires and the dual throng named pleasure and pain, the wise go to that immutable goal.
6) The Sun does not illumine it, nor the moon nor the fire; that is my supreme state reaching which they do not return.
7) Verily, a part of myself, having become this eternal embodied soul, draws to this world of beings the senses with the mind as the sixth, which rest in Nature (Prakruti).
8) When the master (soul) acquires a body, he takes these ( the six referred to above ) from the one he leaves, even as the breeze carries odours from their seats, and attains ( the new body ).
9) Presiding over the ears, the eyes, the organs of touch, taste and smell, and also the mind, he enjoys the sense-objects.
10) The deluded do not see him departing ( from this body ) or residing ( in it ) or experiencing (objects), being associated with the senses; but they who have the eye of knowledge see him.
11) The yogis who strive see him seated in themselves, but those who are not self-controlled, being thoughtless, do not see him in spite of striving.
12) The light in the Sun which illumines the world and that in the moon and the fire--know that light to be Mine.
13) Entering the earth with My energy, I support the beings; and I nourish all the herbs, becoming the watery moon.
14) Residing in the bodies of beings as the digestive fire (vaishavanra), and united with Prana and Apana (breaths), I digest the four kinds of food.
15) I am seated in the heart of all beings; from Me are memory and knowledge as also their loss. I alone am to be known through all Vedas, I am the originator of the Vedantic tradition, and I am also the originator of the Vedantic tradition, and I am also the knower of the Vedas.
16) There are two beings (Purushas) in this world-- perishable and imperishable; the perishable one is all these creatures, and the immutable is called the imperishable.
17) Different from these is the supreme Being known as the supreme Self (Paramatman), the immutable Lord, who having entered the three worlds sustains them.
18) Since I am beyond the perishable and even excel the imperishable, therefore I am well known in this world and in the Vedas as the supreme Being (Purushottama).
19) He who, being thus undeluded, knows Me, the supreme Being, worships Me in all respects, O descendant of Bharata, and becomes all-knowing.
20) Thus this most secret doctrine has been expounded by Me, O sinless one. Knowing this, one becomes wise, and accomplished are all his duties, O descendant of Bharata.
Shri Mat Bhagwat Geeta Adhyay 15
पुरुषोत्तम योग अध्याय १५
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