Chapter 15

English Meaning Adhyay FifteenThe Yoga of Supreme Person.

	Shree Bhagwan said
1	He who knows the Pipal tree ( in the form of creation ); which is said to be imperishable with its roots in Primeval Being ( God ), whose stem is represented by Brahmaa ( the creator ), and whose leaves are the Vedas, is a Knower of ( the intention of ) the Vedas.
2	Fed by the three Gunas and having sense-objects for their tender leaves, the branches of the aforesaid tree ( in the shape of different orders of creation ) extend both downward and upward; and its roots, which bind the soul according to its actions in the human body, are spread in all regions, higher as well as lower.
3	The nature of this tree of creation does not, on mature thougt, turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree which is most firmly rooted, with the formidable axe of dispassion;
4	Therefter a man should diligently seek for that supreme state, viz; God, having attained to which they return no more to this world; and having fully resolved that he stands dedicated to that Primeval Being ( God Narayan ) Himself, from whom, the flow of this beginningless creation has progressed, he should dwell and meditate on Him.
5	Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain, reach that supreme state.
6	Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode.
7	The eternal Jivaatmaa in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakriti.
8	Even as the wind wafts scent from their seat,so too the Jivaatmaa, which is the controller of the body etc. taking the mind and the senses from the body which it it leaves behind forthwith migrates to the body which it acquires.
9	It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, that this Jivaatamaa enjoys the objects of senses.
10	The ignorant know not the soul deparating from, or dwelling in the body, or enjoying the objects of sense, i.e. even when it is connectedwith the three Gunas; only those endowed with the eye of wisdom are able to realize it.
11	Striving yogis too are able to realize this self enshrined in their heart. The ignorant, however, whose heart has not been purified, know not this self in spite of their best endeavours.
12	The light in the sun that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine.
13	And permeating the soil, it is I who support all creatures by My vital power, and becoming the nectarine moon, I nourish all plants.
14	Taking the form of fire lodged in the body of all creatures and united with the Praana ( exhalation ) and Apaana ( inhalation ) breaths, it is I who consume the four kinds of food.
15	It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through Vedas; I alone am the father of Vedanta and the knower of the Vedas too.
16	The perishable and the imperishable too --these are two kinds of purushaas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the Jivaatmaa or the embodied soul is called imperishable.
17	The supreme person is yet other than these, who, having entered all the three worlds, upholds amd maintains all, and has been spoken of as the imperishable Lord and the Supreme Spirit.
18	Since I am wholly beyond the perishable world of matter or Khshetra, and I am superior even to the imperishable soul, hence I am known as the Purushottama in the world as well as in the Vedas.
19	Arjuna, the wise man who thus realizes Me as the Supreme Person,--knowing all, he constantly worships Me ( the all pervading Lord ) with his whole being.
20	Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.
end	Thus in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Shree Krishna and Arjuna, ends the Fifteenth chapter entitled " The Yoga of Supreme Person. "