Bg 15.18
yasmāt kṣaram atīto ’ham akṣarād api cottamaḥ
ato ’smi loke vede ca prathitaḥ puruṣottamaḥ
Bg 15.19
yo mām evam asammūḍho jānāti puruṣottamam
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata
Bg 15.20
iti guhya-tamaṁ śāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
puruṣottamayogo nāma pañcadaśosdhyāyaha
Translation
18. As I transcend the perishable and I am even Higher than the Imperishable, I am declared as the PURUSHOTTAMA (the Highest -PURUSHA) in the world and in the VEDAS.
19. He who undeluded, thus knows Me, the Supreme PURUSHA , he, all-knowing, worships Me with his whole being, O Bharata.
20. Thus, this most secret science (teaching) , has been taught by Me, O sinless one. On knowing this (a man) becomes 'wise' , and all his duties are accomplished, O Bharata.
Commentary
SHOWING THE ETYMOLOGY OF THE VERY TERM, PURUSHOTTAMA, THE LORD SHOWS HOW HE IS REALLY THE SUPREME:
Explaining the very word Purushottama, Lord Krishna says that Pure Consciousness is HIGHER than both the 'Perishable 'and the 'Imperishable.' The Perishable can continue its processes of change only against the Imperishable Truth. It is a scientific fact that no change is perceptible without reference to a changeless factor. If two trains are both moving at the same speed no movement is recognised by perceivers in both the trains. If the changes in the world of Matter --- the body, the mind and the intellect are recognised, then there must be a steady principle that illumines all these different changes. This constant factor among the Perishing is called the Imperishable.
This illumining factor gathers its status as the "Imperishable" only with reference to the "Perishable" realms. Once the perishable realms are transcended, the Imperishable amidst them Itself comes to shine forth as the Pure Infinite, which is the Purushottama. Since the Truth, Purushottama, is experienced only on transcending both the 'Perishable' and the 'Imperishable,' It is known by the term the 'Highest-Spirit' --- Purushottama. This term is used to indicate the Supreme-most Self, both by the ancient sacred volumes (Vedas), and by the poets and writers of the world.
NOW THE LORD SPEAKS OF THE FRUITS GAINED BY ONE WHO REALISES THE SUPREME TRUTH AS DESCRIBED ABOVE:
'Undeluded' means, one who has totally detached oneself from one's wrong identifications with body, mind, and intellect, and therefore, also from the world of perceptions, feelings, and thoughts, which these vehicles provide.
THUS KNOWS ME --- To 'know' here is not a mere intellectual comprehension, but a deep subjective spiritual apprehension. That the undeluded one thus experiences in himself that he is the Purushottama-principle Itself, seems to be the suggestion here.
Such a man who has fully identified himself with the Infinite "Me" alone is a true devotee, who 'WORSHIPS ME WITH ALL HIS BEING'; such a one is the greatest of devotees, declares the Geetaacharya. Identification with the beloved is everywhere the measure of love; the greater the love, the greater is our identification with the object of our love. Therefore, arithmetically, total identification should be the maximum Love or devotion.
The Highest Spirit, Purushottama, being the Infinite Consciousness, it is the 'All-knower', inasmuch as whenever anything is known through perception, feeling, or thought, it is the Principle of Consciousness that illumines it. One who has transcended one's matter-equipments and has successfully sought and discovered one's spiritual nature as the Infinite Consciousness, that individual, as the Supreme Awareness, is indicated here as the "All-knower" (Sarvavit).
THE KNOWLEDGE OF THE TRUE NATURE OF THE LORD IS THE THEME OF THIS CHAPTER AND THE FOLLOWING CONCLUDING VERSE KRISHNA EXTOLS THIS THEME, WHICH GIVES LIBERATION TO MAN FROM ALL HIS FLESH-BORN SORROWS, MIND-BORN AGITATIONS AND INTELLECT-BORN RESTLESS-NESS:
In this concluding verse Krishna says that He has taught in this chapter 'THE MOST SECRET SCIENCE.' The spiritual science (Brahma-vidya) is termed as 'secret,' not in the sense that it should not be given out to anybody, but that it is a knowledge which cannot, of its own accord come to anyone, unless one is initiated into it by a 'Knower of Reality.'
O SINLESS ONE --- 'Sin' means an act, a feeling or a thought, which having been perpetrated, entertained, or thought of, comes back after a time to agitate our bosom with its insulting taunts and helpless regrets. In short, SIN is the resultant of the past that comes to demean our self-estimate and creates in us a lot of mental storm and consequent dissipation. One who has thus an inner personality which carries disturbing memories of undignified acts and cruel schemes, has indeed, a bosom that is ever agitated and restless. Such a mind-intellect-equipment cannot consistently apply itself to any serious and deep investigation into the subtle realm of the Pure Awareness that lies beyond the frontiers of the intellect. Therefore, the term 'sinless' in the context here only means "O STEADY-MINDED, ALERT AND VIGILANT STUDENT."
He who has realised this PURUSHOTTAMA-STATE of Consciousness becomes 'wise,' for he cannot thereafter make any error of judgement in life and thereby create confusions and sorrows for himself and for others around him.
The second of the benefits accrued by entering the Purushottama State is the enjoyment of a complete sense of fulfilment (Krita-krityataa) --- a total and overwhelming joy that comes to a man when he realises that he has fully accomplished what is expected of him. This is promised here in this verse as the reward for the realisation of the Purushottama-stage.
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the fifteenth discourse ends entitled:
THE YOGA OF THE SUPREME SPIRIT
Sources: vedabase.com; The Holy Geeta
yasmāt kṣaram atīto ’ham akṣarād api cottamaḥ
ato ’smi loke vede ca prathitaḥ puruṣottamaḥ
Bg 15.19
yo mām evam asammūḍho jānāti puruṣottamam
sa sarva-vid bhajati māṁ sarva-bhāvena bhārata
Bg 15.20
iti guhya-tamaṁ śāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata
Om tat sat iti śrīmadbhagavadgītāsu upaniśadsu
brahmavidyāyām yogaśāstre śrīkṛṣṇārjunasamvāde
puruṣottamayogo nāma pañcadaśosdhyāyaha
Translation
18. As I transcend the perishable and I am even Higher than the Imperishable, I am declared as the PURUSHOTTAMA (the Highest -PURUSHA) in the world and in the VEDAS.
19. He who undeluded, thus knows Me, the Supreme PURUSHA , he, all-knowing, worships Me with his whole being, O Bharata.
20. Thus, this most secret science (teaching) , has been taught by Me, O sinless one. On knowing this (a man) becomes 'wise' , and all his duties are accomplished, O Bharata.
Commentary
SHOWING THE ETYMOLOGY OF THE VERY TERM, PURUSHOTTAMA, THE LORD SHOWS HOW HE IS REALLY THE SUPREME:
Explaining the very word Purushottama, Lord Krishna says that Pure Consciousness is HIGHER than both the 'Perishable 'and the 'Imperishable.' The Perishable can continue its processes of change only against the Imperishable Truth. It is a scientific fact that no change is perceptible without reference to a changeless factor. If two trains are both moving at the same speed no movement is recognised by perceivers in both the trains. If the changes in the world of Matter --- the body, the mind and the intellect are recognised, then there must be a steady principle that illumines all these different changes. This constant factor among the Perishing is called the Imperishable.
This illumining factor gathers its status as the "Imperishable" only with reference to the "Perishable" realms. Once the perishable realms are transcended, the Imperishable amidst them Itself comes to shine forth as the Pure Infinite, which is the Purushottama. Since the Truth, Purushottama, is experienced only on transcending both the 'Perishable' and the 'Imperishable,' It is known by the term the 'Highest-Spirit' --- Purushottama. This term is used to indicate the Supreme-most Self, both by the ancient sacred volumes (Vedas), and by the poets and writers of the world.
NOW THE LORD SPEAKS OF THE FRUITS GAINED BY ONE WHO REALISES THE SUPREME TRUTH AS DESCRIBED ABOVE:
'Undeluded' means, one who has totally detached oneself from one's wrong identifications with body, mind, and intellect, and therefore, also from the world of perceptions, feelings, and thoughts, which these vehicles provide.
THUS KNOWS ME --- To 'know' here is not a mere intellectual comprehension, but a deep subjective spiritual apprehension. That the undeluded one thus experiences in himself that he is the Purushottama-principle Itself, seems to be the suggestion here.
Such a man who has fully identified himself with the Infinite "Me" alone is a true devotee, who 'WORSHIPS ME WITH ALL HIS BEING'; such a one is the greatest of devotees, declares the Geetaacharya. Identification with the beloved is everywhere the measure of love; the greater the love, the greater is our identification with the object of our love. Therefore, arithmetically, total identification should be the maximum Love or devotion.
The Highest Spirit, Purushottama, being the Infinite Consciousness, it is the 'All-knower', inasmuch as whenever anything is known through perception, feeling, or thought, it is the Principle of Consciousness that illumines it. One who has transcended one's matter-equipments and has successfully sought and discovered one's spiritual nature as the Infinite Consciousness, that individual, as the Supreme Awareness, is indicated here as the "All-knower" (Sarvavit).
THE KNOWLEDGE OF THE TRUE NATURE OF THE LORD IS THE THEME OF THIS CHAPTER AND THE FOLLOWING CONCLUDING VERSE KRISHNA EXTOLS THIS THEME, WHICH GIVES LIBERATION TO MAN FROM ALL HIS FLESH-BORN SORROWS, MIND-BORN AGITATIONS AND INTELLECT-BORN RESTLESS-NESS:
In this concluding verse Krishna says that He has taught in this chapter 'THE MOST SECRET SCIENCE.' The spiritual science (Brahma-vidya) is termed as 'secret,' not in the sense that it should not be given out to anybody, but that it is a knowledge which cannot, of its own accord come to anyone, unless one is initiated into it by a 'Knower of Reality.'
O SINLESS ONE --- 'Sin' means an act, a feeling or a thought, which having been perpetrated, entertained, or thought of, comes back after a time to agitate our bosom with its insulting taunts and helpless regrets. In short, SIN is the resultant of the past that comes to demean our self-estimate and creates in us a lot of mental storm and consequent dissipation. One who has thus an inner personality which carries disturbing memories of undignified acts and cruel schemes, has indeed, a bosom that is ever agitated and restless. Such a mind-intellect-equipment cannot consistently apply itself to any serious and deep investigation into the subtle realm of the Pure Awareness that lies beyond the frontiers of the intellect. Therefore, the term 'sinless' in the context here only means "O STEADY-MINDED, ALERT AND VIGILANT STUDENT."
He who has realised this PURUSHOTTAMA-STATE of Consciousness becomes 'wise,' for he cannot thereafter make any error of judgement in life and thereby create confusions and sorrows for himself and for others around him.
The second of the benefits accrued by entering the Purushottama State is the enjoyment of a complete sense of fulfilment (Krita-krityataa) --- a total and overwhelming joy that comes to a man when he realises that he has fully accomplished what is expected of him. This is promised here in this verse as the reward for the realisation of the Purushottama-stage.
Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the Science of the Eternal, in the scripture of YOGA, in the dialogue between Sri Krishna and Arjuna, the fifteenth discourse ends entitled:
THE YOGA OF THE SUPREME SPIRIT
Sources: vedabase.com; The Holy Geeta
