Purushottama Yoga (पुरुषोत्तमयोगः) - Revision history

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 गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५- १३॥
 अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥१५- १४॥
 सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥१५- १५॥
 द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥१५- १६॥
 उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥१५- १७॥
 यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥१५- १८॥
 यो मामेवमसंमूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥१५- १९॥
 इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्‌बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥१५- २०॥
 ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुन संवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥ १५ ॥

← Older revision		Revision as of 07:03, 18 March 2020
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	यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५- १२॥		यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५- १२॥
		+
		+	yad āditya-gataṁ tejo jagad bhāsayate ’khilam yac candramasi yac cāgnau tat tejo viddhi māmakam ॥15-12॥

	गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५- १३॥		गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥१५- १३॥

← Older revision		Revision as of 07:02, 18 March 2020
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	यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५- ११॥		यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५- ११॥
		+
		+	yatanto yoginaś cainaṁ paśyanty ātmany avasthitam yatanto ’py akṛtātmāno nainaṁ paśyanty acetasaḥ ॥15-11॥

	यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५- १२॥		यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥१५- १२॥

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 ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥
 शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहित्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥१५- ८॥
 श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयानुपसेवते ॥१५- ९॥
 उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥१५- १०॥
 यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥१५- ११॥

← Older revision		Revision as of 11:08, 17 March 2020
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	न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५- ६॥		न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५- ६॥
		+
		+	na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama ॥15-6॥

	ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥		ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥१५- ७॥

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 ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥१५- १॥
 अधश्चोर्ध्वं प्रसृतास्तस्य शाखागुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके ॥१५- २॥
 न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा ॥१५- ३॥
 ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥१५- ४॥
 निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत् ॥१५- ५॥
 न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥१५- ६॥
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 == References ==

← Older revision		Revision as of 09:16, 10 December 2018
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−	Purushottama Yoga (Samskrit: पुरुषोत्तमयोगः) is the name by which the fifteenth chapter of the [[Bhagavad Gita (भगवद्गीता)\|Bhagavad Gita]] is referred to. It talks about this visible phenomenal universe and its ultimate source through the allegory of an inverted tree.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Supreme Spirit.</ref>	+	{{ToBeEdited}}Purushottama Yoga (Samskrit: पुरुषोत्तमयोगः) is the name by which the fifteenth chapter of the [[Bhagavad Gita (भगवद्गीता)\|Bhagavad Gita]] is referred to. It talks about this visible phenomenal universe and its ultimate source through the allegory of an inverted tree.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Supreme Spirit.</ref>

	== अध्यायसारः ॥ Summary of the Fifteenth Chapter ==		== अध्यायसारः ॥ Summary of the Fifteenth Chapter ==

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-Purushottama Yoga (Samskrit: पुरुषोत्तमयोगः) is the name by which the fifteenth chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is referred to. It talks about the ultimate source of this visible phenomenal universe giving it the allegory of an inverted tree.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Supreme Spirit.</ref>
+Purushottama Yoga (Samskrit: पुरुषोत्तमयोगः) is the name by which the fifteenth chapter of the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] is referred to. It talks about this visible phenomenal universe and its ultimate source through the allegory of an inverted tree.<ref name=":0">Swami Sivananda (2000), [https://holybooks-lichtenbergpress.netdna-ssl.com/wp-content/uploads/BHAGAVAD-GITA-By-SRI-SWAMI-SIVANANDA.pdf Bhagavad Gita], Uttar Pradesh: The Divine Life Society, The Yoga of the Supreme Spirit.</ref>
 == अध्यायसारः ॥ Summary of the Fifteenth Chapter ==
-In this Chapter, Sri Krishna talks about the ultimate source of this universe; the source from which all things have come into being. This source is compared to a great tree with all its roots, trunk, branches, twigs, leaves, flowers and fruits which sprang forth from the earth; which supports itself as well as that in which it is rooted. Sri Krishna here declares that the source of all existence is the Supreme Being. And the universe is like an inverted tree whose roots are in Parabrahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena.
+In this Chapter, Sri Krishna talks about the ultimate source of this universe; the source from which all things have come into being. Sri Krishna here declares that the source of all existence is the Supreme Being. And the universe is like an inverted tree whose roots are in Parabrahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this creation of variegated phenomena.
-This mysterious “Tree” which is very difficult to understand is a product of the Supreme being's power called Maya; and hence it is mere appearance without having any actual reality. And one who fully understands the nature of this Samsara-Tree naturally goes beyond Maya. To be attached to the visible universe is to be caught in Maya. And it is said that the surest way of transcending this Samsara or worldly life is by wielding the excellent weapon of dispassion and non-attachment. Sri Krishna then explains how one goes beyond this visible Samsara and attains the supreme, imperishable status, attaining which one does not have to return to this mortal world of pain and death in verses four and five of this chapter.
+This mysterious “Tree” which is very difficult to understand is a product of the Supreme being's power called Maya; and hence it is mere appearance without having any actual reality. And one who fully understands the nature of this Samsara-Tree naturally goes beyond Maya. To be attached to the visible universe is to be caught in Maya. And the surest way of transcending this Samsara or worldly life is by wielding the weapons of dispassion and non-attachment. Sri Krishna then explains how one goes beyond this visible Samsara to attain the supreme, imperishable status, after which one does not have to return to this mortal world of pain and death in verses four and five of this chapter.
 This chapter also describes the presence and the place occupied by the Supreme in sustaining everything in this universe. <blockquote>''"Sri Krishna declares here that it is a part of Himself that manifests in the universe as the individual atma in each body. He Himself is the indwelling Paramatman beyond the Self. He is the effulgence inherent in the sun, moon and fire. He is present as the nourishing element in the earth. He is the inner witness of all beings. He is the supreme Knower even beyond Vedic knowledge. He is the resplendent Person who is beyond both this perishable phenomenal creation as well as the imperishable individual atma which is a part of His eternal essence. Thus, because He is beyond perishable matter and superior to the imperishable atma (enveloped in Maya), He is known in this world as well as in the Vedas as the Supreme Person."'', says Swami Sivananda.<ref name=":0" /></blockquote>