Bhagavad Gita Chapter 15, Verse 18

English Translation

Since I am transcendental to the mutable and above even the immutable, hence I am well known in the world and in the Vedas as the supreme Person.

Detailed Commentary

**15.18** Explanation: In the words, "Because I transcend the perishable (*kṣara*)," Bhagavan's sentiment is that *kṣara* (Prakriti) changes every moment, whereas I am steadfast and unchangeable. Therefore, I am completely beyond *kṣara*. The senses are superior to the body, the mind is superior to the senses, and the intellect is superior to the mind (Gita 3.42). The body, senses, mind, and intellect are all inert (*jaḍa*). But the Paramatma is beyond all of these because He is pure Consciousness (*chetan*). **And superior even to the imperishable (*akṣara*):** Although the *Jivatma* (*akṣara*), being an eternal fragment of Paramatma, has essential unity with Paramatma, still here Bhagavan declares Himself to be superior even to the *Jivatma*. The reasons for this are: (1) The *Jivatma* assumes its relationship with *kṣara* (inert Prakriti) (Gita 15.7) and falls into delusion (*moha*), whereas Paramatma is never deluded (Gita 7.13). (2) Paramatma takes *avatar* by bringing Prakriti under His control (Gita 4.6), whereas the *Jivatma* is under the sway of Prakriti (Gita 8.19). (3) Paramatma always remains unattached (*nirlipta*) (Gita 4.14, 9.9), whereas the *Jivatma* has to strive to become unattached (Gita 4.18, 7.14). By Bhagavan stating Himself to be transcendent to *kṣara* and superior to *akṣara*, the implication is revealed that *kṣara* and *akṣara* are distinct. If there were no distinction between the two, Bhagavan would have declared Himself either transcendent to both or superior to both. Therefore, it is proven that just as Bhagavan is transcendent to *kṣara* and superior to *akṣara*, so too is *akṣara* transcendent to and superior to *kṣara*. **Therefore, I am renowned in the world and in the Vedas as Purushottama:** Here, "loke" signifies scriptures like Puranas and Smritis. In the scriptures, Bhagavan is known by the name Purushottama. Pure knowledge is called Veda, which is beginningless. That very knowledge has manifested in the form of Rik, Yajus, etc., Vedas. In the Vedas too, Bhagavan is famous by the name Purushottama. In the previous verse, Bhagavan had stated that the Supreme Purusha, superior to both *kṣara* and *akṣara*, is indeed distinct. Revealing who that Supreme Purusha is, Bhagavan unveils this secret: that Supreme Purusha – Purushottama – is I (Myself). **Special Point (1):** The material creation is merely *kṣara* (perishable), and the *Jivatma*, a fragment of Paramatma, is *akṣara* (imperishable). Despite being transcendent to and superior to *kṣara*, the *akṣara* assumes its relationship with *kṣara* – there is no greater flaw than this. This relationship with *kṣara* is merely assumed; in reality, it does not last even for a moment. Just as the body has changed from childhood until now, yet we say, "I am the same." We cannot even say on what day childhood ended and youth began. The reason is that the body continuously changes like the flow of a river, whereas the *akṣara* (*Jivatma*) remains steady and unattached like a rock in the river. If *akṣara* were perishable like *kṣara*, it would be easier. But despite being unchangeable itself, *akṣara* grasps *kṣara* – it considers it its own. What happens is that *akṣara* does not let go of *kṣara*, and *kṣara* does not stop even for a moment. The solution to this problem is to employ *kṣara* (body, etc.) in the service of the world – to make it the fertilizer for the garden of the world. Humans have not received the body and other perishable things for possessing them, but for rendering service. There is a duty to serve others through these substances, not to consider them one's own. **Special Point (2):** In the fifteenth chapter, Bhagavan first described *kṣara* – the cosmic tree (*saṁsāra-vṛkṣa*). Then, by severing it, He inspired one to seek refuge in the Supreme Purusha, Paramatma, meaning to remove one's sense of 'mineness' from the world and to accept Paramatma as one's own. Then, describing *akṣara* – the *Jivatma* – as the eternal fragment of Paramatma, He described its nature. After that, Bhagavan described His own glory (from verses twelve to fifteen). He declared that His splendor is in the sun, moon, and fire. It is I who, entering the earth, sustain all moving and non-moving beings with My power. It is I who, in the form of the nectar-laden moon, nourish the vegetation. As the Vaishvanara fire, it is I who reside in the bodies of living beings and digest the food they consume. It is I who reside in the hearts of all beings as the inner consciousness (*antaḥkaraṇa*). From Me alone come memory, knowledge, and the removal of errors of delusion. I am the one to be known through all scriptures, including the Vedas, and I am also the one who determines the ultimate conclusion of the Vedas and knows the Vedas. After revealing His glory, in this verse, Bhagavan unveils the secret that He, whose all this glory is, that Purushottama (transcendent to *kṣara* and superior to *akṣara*) is I (Shri Krishna) Myself. Bhagavan Shri Krishna, out of special grace for Arjuna, revealed this confidential truth about Himself, just as a father reveals his secret wealth to his son, or a person introduces himself to someone who is lost. **Connection:** Bhagavan now concludes, in the following verse, the discussion of the unwavering devotion (*avyabhichāriṇī bhakti*) that He mentioned in the fourteenth chapter, verse twenty-six, and for the attainment of which the world, the individual soul, and the Paramatma have been expounded upon in this fifteenth chapter.