Purusottama Yoga
Krishna describes the eternal tree of existence and declares himself as the Supreme Person beyond both perishable and imperishable.
Urdhva-mulam adhah-shakham ashvattham prahur avyayam, chandamsi yasya parnani yas tam veda sa veda-vit
The Supreme Lord said: There is an eternal banyan tree with roots above and branches below; its leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Adhaśh chordhvaṁ prasṛitās tasya śhākhā guṇa-pravṛiddhā viṣhaya-pravālāḥ, adhaśh cha mūlāny anusantatāni karmānubandhīni manuṣhya-loke
The branches of the tree extend both upward and downward, nourished by the three gunas, with sense objects as the sprouts. Its roots extend downward, binding one to actions in the human world.
Na rūpam asyeha tathopalabhyate nānto na chādir na cha sampratiṣhṭhā, aśhvattham enaṁ su-virūḍha-mūlam asaṅga-śhastreṇa dṛiḍhena chhittvā
The real form of this tree cannot be perceived in this world, nor its beginning, end, or existence. Cut down this firmly rooted tree with the weapon of detachment.
Tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah, tam eva cadyam purusham prapadye yatah pravrttih prasrta purani
One must seek that supreme abode from which, having gone, one never returns. There one should surrender to that Primal Person from whom everything has emanated since time immemorial. This verse describes the goal of spiritual practice — the ultimate liberation from the cycle of birth and death by taking refuge in the Supreme.
Nirmāna-mohā jita-saṅga-doṣhā adhyātma-nityā vinivṛitta-kāmāḥ, dvandvair vimuktāḥ sukha-duḥkha-sanjñair gachchhanty amūḍhāḥ padam avyayaṁ tat
Those free from pride and illusion, victorious over attachment, constantly dwelling in the self, with desires completely stilled, liberated from the dualities of pleasure and pain—the undeluded reach that eternal abode.
Na tad bhasayate suryo na shashanko na pavakah, yad gatva na nivartante tad dhama paramam mama
That supreme abode of Mine is not illumined by the sun, moon, or fire. Those who reach it never return to this material world. Krishna describes His transcendental realm, which is self-luminous and beyond all material light sources — an eternal realm that transcends the limits of the cosmos.
Mamaivamsho jiva-loke jiva-bhutah sanatanah, manah-shashthanindriyani prakrti-sthani karshati
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Shariram yad avapnoti yac capy utkramatishvarah, grhitvaitani samyati vayur gandhan ivashayat
As the wind carries aromas from their source, so the living entity, who is the lord of the body, carries the mind and senses from one body to another when it gives up one form and takes another. This verse illuminates the subtle mechanics of transmigration — the soul carries its accumulated mental and sensory impressions into the next life.
Shrotram cakshuh sparshanam ca rasanam ghranam eva ca, adhisthaya manash cayam vishayan upasevate
The living entity, taking another gross body, obtains a certain type of ear, eye, tongue, nose, and sense of touch, which are grouped around the mind. In this way the soul enjoys a particular set of sense objects. This verse explains how the conditioned soul engages with the material world through a specific set of sensory instruments shaped by its karmic conditioning.
Utkramantam sthitam vapi bhunjanam va gunānvitam, vimudha nānupashyanti pashyanti jnana-cakshusah
The foolish cannot understand how a living entity departs from the body, nor how it enjoys sense experience under the spell of the modes of nature — but one whose eyes are trained in knowledge can see all this clearly. Spiritual vision, cultivated through knowledge, allows one to perceive the soul's journey that is hidden from the materially absorbed.
Yatanto yoginash cainam pashyanty atmany avasthitam, yatanto 'py akrtātmano nainam pashyanty acetasah
The endeavoring yogis see this soul clearly within themselves. But those who are not self-realized — even though they endeavor — cannot see it, for their minds are not purified. Sincere spiritual practice and inner purification are essential conditions for perceiving the soul; effort alone without self-purification is insufficient.
Yad aditya-gatam tejo jagad bhasayate 'khilam, yac candramasi yac cagnau tat tejo viddhi mamakam
The splendor of the sun that illuminates the entire universe, the light of the moon, and the radiance of fire — know all these to be My glory. Krishna reveals that all light in creation, whether solar, lunar, or fire, is a manifestation of His own divine effulgence, directing the seeker to see the divine in all luminosity.
Gam avishya ca bhutani dharayamy aham ojasa, pushnam caushadhih sarvah somo bhutva rasatmakah
Entering the earth, I sustain all beings with My energy. Becoming the moon, I nourish all plants with the juice of life. Krishna declares that He is the sustaining force within the earth and the moon — the very vitality that feeds plants and supports all living creatures — revealing the immanent divine presence in nature.
Aham vaishvanaro bhutva praninam deham ashritah, pranapana-samayuktah pacamy annam catur-vidham
I am the fire of digestion in every living body, and I am the air of life — outgoing and incoming — by which I digest the four kinds of food. Krishna reveals that even the biological process of digestion is sustained by His divine presence as the digestive fire within all beings, connecting the mundane act of eating to the sacred.
Sarvasya chaham hridi sannivishto mattah smritir jnanam apohanam cha, vedaish cha sarvair aham eva vedyo vedanta-krid veda-vid eva chaham
I am seated in the hearts of all; from Me come memory, knowledge, and understanding. I am verily that which is to be known by all the Vedas; I am indeed the author of Vedanta and the knower of the Vedas.
Dvav imau purushau loke kshara chaksharা eva cha, ksharah sarvani bhutani kuta-stho 'kshara ucyate
There are two kinds of beings in this world: the perishable and the imperishable. All beings are perishable; the unchanging soul is called imperishable.
Uttamah purushas tv anyah paramatmety udahrtah, yo loka-trayam avishya bibharty avyaya ishvarah
Yet there is another, the Supreme Person — the Paramatma — who is called the indestructible Lord and who pervades the three worlds and maintains them. Beyond both the perishable and the imperishable stands the Supreme Personality of Godhead, who sustains all three worlds as the transcendent source of all existence.
Yasmat ksaram atito 'ham aksharad api cottamah, ato 'smi loke vede ca prathitah purushottamah
Because I transcend the perishable realm and am even above the imperishable, I am celebrated both in the world and in the Vedas as that Supreme Person — Purushottama. This verse explains the very name Purushottama: Krishna stands above both categories of existence and is therefore the utterly highest person, celebrated in scripture and in the hearts of devotees.
Yo mam evam asammudho janati purushottamam, sa sarva-vid bhajati mam sarva-bhavena bharata
Those who, without delusion, know Me as the Supreme Person, know everything and engage in My devotion with their whole being.
Iti guhyatamam shastram idam uktam mayanagha, etad buddhva buddhiman syat krta-krtyash ca bharata
This is the most confidential teaching in all of scripture, O sinless one. Understanding it, a person becomes wise and has accomplished everything worth accomplishing, O Bharata. Krishna closes this chapter by declaring this knowledge of Purushottama the most secret of all scriptural truths — and asserts that true comprehension of it fulfills all purposes of human existence.