Chapter 15
Shloka 1
sri-bhagavan uvaca
urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit
Sri Bhagavan said : Above roots below branches (of) Ashvatta tree (Sacred Fig or Ficus religiosa) they say, imperishable, Vedic hymns of which leaves who this knows he knows the Vedas.
Shloka 2
adhas cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manusya-loke
Below and above wide spreading (its) branches, guna-nourished sense-objects sprouts, and below roots stretched out, action engendering (promoting) human-world.
Shloka 3
na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva
Not form of this here (in this world) thus attainable, not end and not beginning and middle (maintenance), ashvatta this fully-grown root, non-attachment weapon by strong having cut (cutting)
Shloka 4
tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta purani
Then place that to be sought to which gone not come back again and that indeed primal spirit I take refuge, from where activity flowed anciently.
Shloka 5
nirmana-moha jita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat
Without pride-delusion conquered attachment evil, (desiring) Supreme self constantly, turned away from desires, from duality freed pleasure-pain-known as, they go non-deluded to place imperishable that.
Shloka 6
na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama
Not there illumines sun, not moon, not fire, where having gone not return, that abode supreme of mine.
Shloka 7
mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati
Of me indeed part in the world of beings being becomes eternal, (by) the senses of which sixth is mind, abiding in nature it draws towards itself.
Shloka 8
sariram yad avapnoti
yac capy utkramatisvarah
grhitvaitani samyati
vayur gandhan ivasayat
Body when (it) acquires, and when also (it) departs from the Lord, grasping these it goes, wind perfume like from rest (source).
Shloka 9
srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate
Hearing sight and touch, taste and smell indeed, and presiding over mind of this, the objects of sense he abides in (addicted to).
Shloka 10
utkramantam sthitam vapi
bhunjanam va gunanvitam
vimudha nanupasyanti
pasyanti jnana-caksusah
Departing (death?) or maintaining (living) whether enjoying or guna accompanied, the deluded do not see (him), they see (him) the wisdom eyed ones.
Shloka 11
yatanto yoginas cainam
pasyanty atmany avasthitam
yatanto ‘py akrtatmano
nainam pasyanty acetasah
Striving and yogis this one see in self abiding, striving also (although) unperfected not this one see the unthinking (fools).
Shloka 12
yad aditya-gatam tejo
jagad bhasayate ‘khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam
Which from Sun proceeding brilliance, world illumines all, which in moon and which in fire, that splendor know to be mine.
Shloka 13
gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah
And (into) earth entering, beings support I by energy, and I cause to thrive the plants all, some having become the juice-selved.
Shloka 14
aham vaisvanaro bhutva
praninam deham asritah
pranapana-samayuktah
pacamy annam catur-vidham
I the digestive fire of all humans having become, of breathing beings body inhabiting, prana-apana joining with, I cook (digest) grains four types.
Shloka 15
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
And of all I in heart seated, from me memory knowledge and reasoning, and by the Vedas all I am indeed known Vedanta creator and Veda-knowing indeed I am.
Shloka 16
dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho ‘ksara ucyate
Two these spirit in world perishable and imperishable indeed, perishable all beings, the unchanging imperishable it is said to be.
Shloka 17
uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah
Supreme spirit but (is) other the Supreme Lord thus called, who world-three entering/abiding supports (the) eternal Lord.
Shloka 18
yasmat ksaram atito ‘ham
aksarad api cottamah
ato ‘smi loke vede ca
prathitah purusottamah
Since perishable transcendental I am and than imperishable also greater, therefore in the world and Veda, celebrated as Supreme Spirit.
Shloka 19
yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata
Who me thus undeluded knows Supreme Spirit, he all knowing worships me with all-being O Bharata (Arjuna).
Shloka 20
iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhiman syat
krta-krtyas ca bharata
Thus most secret knowledge this declared by me O Sinless one (Arjuna), this having known wise (you’ll) be, and with all duties completed, O Bharata (Arjuna).
Bhagavad Gita translated 