Bhagavad Gita - Chapter 15 - Shloka (Verse) 18

व्याख्या -- यस्मात्क्षरमतीतोऽहम् -- इन पदोंमें भगवान्का यह भाव है कि क्षर (प्रकृति) प्रतिक्षण परिवर्तनशील है और मैं नित्यनिरन्तर निर्विकाररूपसे ज्योंकात्यों रहनेवाला हूँ। इसलिये मैं क्षरसे सर्वथा अतीत हूँ।शरीरसे पर (व्यापक? श्रेष्ठ? प्रकाशक? सबल? सूक्ष्म) इन्द्रियाँ हैं? इन्द्रियोंसे पर मन है और मनसे पर बुद्धि है (गीता 3। 42)। इस प्रकार एकदूसरेसे पर होते हुए भी शरीर? इन्द्रियाँ? मन और बुद्धि एक ही जातिके? जड हैं। परन्तु परमात्मतत्त्व इनसे भी अत्यन्त पर है क्योंकि वह जड नहीं है? प्रत्युत चेतन है।अक्षरादपि चोत्तमः -- यद्यपि परमात्माका अंश होनेके कारण जीवात्मा(अक्षर) की परमात्मासे तात्त्विक एकता है? तथापि यहाँ भगवान् अपनेको जीवात्मासे भी उत्तम बताते हैं। इसके कारण ये हैं -- (1) परमात्माका अंश होनेपर भी जीवात्मा क्षर(जड प्रकृति) के साथ अपना सम्बन्ध मान लेता है (गीता 15। 7) और प्रकृतिके गुणोंसे मोहित हो जाता है? जबकि परमात्मा (प्रकृतिसे अतीत होनेके कारण) कभी मोहित नहीं होते (गीता 7।13)। (2) परमात्मा प्रकृतिको अपने अधीन करके लोकमें आते? अवतार लेते हैं (गीता 4। 6)? जबकि जीवात्मा प्रकृतिके वशमें होकर लोकमें आता है (गीता 8। 19)। (3) परमात्मा सदैव निर्लिप्त रहते हैं? (गीता 4। 14 9। 9)? जबकि जीवात्माको निर्लिप्त होनेके लिये साधन करना पड़ता है (गीता 4। 18 7। 14)।भगवान्द्वारा अपनेको क्षरसे अतीत और अक्षरसे उत्तम बतानेसे यह भाव भी प्रकट होता है कि क्षर और अक्षर -- दोनोंमें भिन्नता है। यदि उन दोनोंमें भिन्नता न होती? तो भगवान् अपनेको या तो उन दोनोंसे ही अतीत बताते या दोनोंसे ही उत्तम बताते। अतः यह सिद्ध होता है कि जैसे भगवान् क्षरसे अतीत और अक्षरसे उत्तम हैं? ऐसे ही अक्षर भी क्षरसे अतीत और उत्तम है।अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः -- यहाँ लोके पदका अर्थ है -- पुराण? स्मृति आदि शास्त्र। शास्त्रोंमें भगवान् पुरुषोत्तम नामसे प्रसिद्ध हैं।शुद्ध ज्ञानका नाम वेद है? जो अनादि है। वही ज्ञान आनुपूर्वीरूपसे ऋक्? यजुः आदि वेदोंके रूपसे प्रकट हुआ है। वेदोंमें भी भगवान् पुरुषोत्तम नामसे प्रसिद्ध हैं।पूर्वश्लोकमें भगवान्ने कहा था कि क्षर और अक्षर -- दोनोंसे उत्तम पुरुष तो अन्य ही है। वह उत्तम पुरुष कौन है -- इसको बताते हुए भगवान् यह रहस्य प्रकट करते हैं कि वह उत्तम पुरुष -- पुरुषोत्तम मैं ही हूँ।विशेष बात(1) भौतिक सृष्टिमात्र क्षर (नाशवान्) है और परमात्माका सनातन अंश जीवात्मा अक्षर (अविनाशी) है। क्षरसे अतीत और उत्तम होनेपर भी अक्षरने क्षरसे अपना सम्बन्ध मान लिया -- इससे बढ़कर और कोई दोष? भूल या गलती है ही नहीं। क्षरके साथ यह सम्बन्ध केवल माना हुआ है? वास्तवमें एक क्षण भी रहनेवाला नहीं है। जैसे बाल्यावस्थासे अबतक शरीर बिलकुल बदल गया? फिर भी हम कहते हैं कि मैं वही हूँ। यह भी हम नहीं बता सकते कि अमुक दिन बाल्यावस्था खत्म हुई और युवावस्था शुरू हुई। कारण कि नदीके प्रवाहकी तरह शरीर निरन्तर ही बहता रहता है? जब कि अक्षर (जीवात्मा) नदीमें स्थित शिला(चट्टान) की तरह सदा अचल और असङ्ग रहता है। यदि अक्षर भी क्षरकी तरह निरन्तर परिवर्तनशील और नाशवान् होता तो इसकी आफत मिट जाती। परन्तु स्वयं (अक्षर) अपरिवर्तनशील और अविनाशी होते हुए भी निरन्तर परिवर्तनशील और नाशवान् क्षरको पकड़ लेता है -- उसको अपना मान लेता है। होता यह है कि अक्षर क्षरको छोड़ता नहीं और क्षर एक क्षण भी ठहरता नहीं। इस आफतको मिटानेका सुगम उपाय है -- क्षर(शरीरादि) को क्षर(संसार) की ही सेवामें लगा दिया जाय -- उसको संसाररूपी वाटिकाकी खाद बना दी जाय।मनुष्यको शरीरादि नाशवान् पदार्थ अधिकार करने अथवा अपना माननेके लिये नहीं मिले हैं? प्रत्युत सेवा करनेके लिये ही मिले हैं। इन पदार्थोंके द्वारा दूसरोंकी सेवा करनेकी ही मनुष्यपर जिम्मेवारी है? अपना माननेकी बिलकुल जिम्मेवारी नहीं।(2) पन्द्रहवें अध्यायमें भगवान्ने पहले क्षर -- संसारवृक्षका वर्णन किया। फिर उसका छेदन करके परम पुरुष परमात्माके शरण होने अर्थात् संसारसे अपनापन हटाकर एकमात्र परमात्माको अपना माननेकी प्रेरणा की। फिर अक्षर -- जीवात्माको अपना सनातन अंश बताते हुए उसके स्वरूपका वर्णन किया। उसके बाद भगवान्ने (बारहवेंसे पन्द्रहवें श्लोकतक) अपने प्रभावका वर्णन करते हुए बताया कि सूर्य? चन्द्र और अग्निमें मेरा ही तेज है मैं ही पृथ्वीमें प्रविष्ट होकर अपनी शक्तिसे चराचर सब प्राणियोंको धारण करता हूँ मैं ही अमृतमय चन्द्रके रूपसे सम्पूर्ण वनस्पतियोंको पुष्ट करता हूँ वैश्वानर अग्निके रूपमें मैं ही प्राणियोंके शरीरमें स्थित होकर उनके द्वारा खाये हुए अन्नको पचाता हूँ मैं ही सब प्राणियोंके हृदयमें अन्तर्यामीरूपसे विद्यमान हूँ मेरेसे ही स्मृति? ज्ञान और अपोहन (भ्रम? संशय आदि दोषोंका नाश) होता है वेदादि सब शास्त्रोंके द्वारा,मैं ही जाननेयोग्य हूँ और वेदोंके अन्तिम सिद्धान्तका निर्णय करनेवाला तथा वेदोंको जाननेवाला भी मैं ही हूँ। इस प्रकार अपना प्रभाव प्रकट करनेके बाद इस श्लोकमें भगवान् यह गुह्यतम रहस्य प्रकट करते हैं कि जिसका यह सब प्रभाव है? वह (क्षरसे अतीत और अक्षरसे उत्तम) पुरुषोत्तम मैं (साक्षात् साकाररूपसे प्रकट श्रीकृष्ण) ही हूँ।भगवान् श्रीकृष्णने अर्जुनपर बहुत विशेष कृपा करके ही अपने रहस्यकी बात अपने मुखसे प्रकट की है जैसे -- कोई पिता अपने पुत्रके सामने अपनी गुप्त सम्पत्ति प्रकट कर दे अथवा कोई आदमी किसी भूलेभटके मनुष्यको अपना परिचय दे दे कि जिसके लिये तू भटक रहा है? वह मैं ही हूँ और तेरे सामने बैठा हूँ, सम्बन्ध -- चौदहवें अध्यायके छब्बीसवें श्लोकमें भगवान्ने जिस अव्यभिचारिणी भक्तिकी बात कही थी और जिसको प्राप्त करानेके लिये इस पन्द्रहवें अध्यायमें संसार? जीव और परमात्माका विस्तृत विवेचन किया गया? उसका अब आगेके श्लोकमें उपसंहार करते हैं।

उपर्युक्त ईश्वरका पुरुषोत्तम् यह नाम प्रसिद्ध है? उसका यह नाम किस कारणसे हुआ इसकी हेतुसहित उपपत्ति बतलाकर? नामकी सार्थकता दिखलाते हुए भगवान् अपने स्वरूपको प्रकट करते हैं कि मैं निरतिशय ईश्वर हूँ --, क्योंकि मैं क्षरभावसे अतीत हूँ अर्थात् अश्वत्थ नामक मायामय संसारवृक्षका अतिक्रमण किये हुए हूँ और संसारवृक्षके बीजस्वरूप अक्षरसे ( मूल प्रकृतिसे ) भी उत्तम -- अतिशय उत्कृष्ट अथवा अतिशय उच्च हूँ। इसीलिये अर्थात् क्षर और अक्षरसे उत्तम होनेके कारण? लोक और वेदमें? मैं पुरुषोत्तम नामसे विख्यात हूँ। भक्तजन मुझे इसी प्रकार जानते हैं और कविजन भी काव्यादिमें इसी नामका प्रयोग करते हैं अर्थात् पुरुषोत्तम् इसी नामसे ही मेरा वर्णन करते हैं।

Moreover, by the fame of the Lord's name in the World and Veda, His 'transcendence of the world' is established, He says—'Yatha' etc. (in the next verse).

Like 'Ashvakarna' (tree/horse-ear), since this name might be conventional (Rudha) and lack specific meaning, the Lord's Lordship might also be with excess (limited) like a worldly lord—it is not so, He says—'Tasya' etc.

He places the expected complement of 'Yasmat' (Since)—'Atah' (Therefore) etc. 'Uttamah Purushah' is the remainder of the sentence.

'Ataeva'—Because of being superior to Kshara and Akshara. The fame of the derivation of My name is meaningful, He says.

'Yasmat'—Since 'Ksharam'—the Samsara-Maya-tree named Ashvattha—'Atitah Aham'—I transcend; 'Aksharad api'—and even from the seed of that named Maya—'Cha'—and 'Uttamah'—most excellent, or highest;

'Atah'—because of being superior to Kshara and Akshara, 'Loke'—in poetry etc., 'Vede cha'—and in the Veda—'Purushottamah'—'Prathitah'—I am celebrated. 'Just as Hari alone is remembered as Purushottama,' 'He is the Supreme Person'—etc.; as the 'Purushottama' famous in the World and Veda, the devotees know Me.

'Yasmat' etc. 'Ksharam'—the adjunct; 'Aksharam cha'—and the adjunct; 'Atitah'—transcending, I stand; 'Atah Aksharad api cha'—by this word 'Cha', 'Ksharad api' (than Kshara also)—'Uttamah'—most excellent.

Superior to the inert Kshara-adjunct is the 'Jiva' conditioned by it, due to being sentient; superior even to him is the 'Maya-adjunct,' due to being independent; superior even to that is the 'Unconditioned' (Supreme Self), due to having a non-adventitious nature.

The literal meaning is clear.

"Yasmad"—Since; "Evam"—by the natures described; "Ksharam Purusham Atitah Aham"—I transcend the Kshara Purusha; and "Aksharat"—than the Liberated—also; "Uktaih hetubhih"—by the stated reasons; "Utkrishtatamah"—I am the most excellent; "Atah"—therefore; "Aham"—I; "Loke Vede cha"—in the World and in the Veda; "Purushottamah iti prathitah asmi"—am celebrated as Purushottama.

Because of looking at (Avalokana) the meaning of the Veda, "Loka" here refers to Smriti. In Shruti and Smriti—this is the meaning.

In Shruti, first of all—"Attaining the Supreme Light, he appears in his own form; He is the Supreme Person" [Chandogya 8.12.3] etc.

In Smriti also—"The partial incarnation of Purushottama, indeed of the birthless Vishnu who has no beginning, middle, or end" [Vishnu Purana 5.17.33] etc.

He shows such Purushottama-hood of Himself by the derivation of His name—"Yasmat" etc. "Yasmat"—Since; "Ksharam"—the inert class—"Atikrantah aham"—I transcend, due to being eternally free; "Aksharat"—than the sentient class—also "Uttamah"—superior, due to being the Controller; "Atah"—therefore; "Loke Vede cha"—in Loka and Veda; "Purushottama iti prathitah"—I am celebrated, famous as Purushottama.

And so is the Shruti—"He indeed is this Self, the Controller of all, the Ruler of all, the Lord of all, He rules all this"—etc.

Thus the promised distinctness, established by a designation (Samakhya) whose etymological meaning is famous in Shruti and Smriti, that very thing is again stabilized by another similar designation, recalled by the restatement "Uttamah Purushah," with the verse "Yasmat." By this, it is shown that the designation of remoteness/third-person (Paraktva) in the previous verse is also indeed about Himself.

Here, like "Since he has fire, therefore he has smoke," the probandum (Sadhya) itself is designated as the cause due to being the regulator towards the probans (Sadhaka). And intending that that probandum, along with its cause, is the root of the designation here, he says "Yasmadevamuktaih svabhavaih" (Since thus by the stated natures).

By "Ksharam atitah" (Transcending the Kshara), the state of not smelling even the scent of its nature is stated. Here too, the word Kshara is not about Pradhana (Matter) due to having the same meaning as the context/what was presented, so he says "Ksharam Purusham" (Kshara Purusha). Since the word Akshara is used for Pradhana, Ishvara, etc. as well, to exclude them, stating the sameness of meaning with "Kutastho'ksharah" [15.16], he says "Aksharanmuktat" (From the Akshara, the Liberated). By this, the etymology of the word Purushottama is also shown here.

"Uktairhetubhih" (By stated reasons) -- Since the rule "Shashti hetuprayoge" [Panini 2.3.26] (Genitive in the use of 'hetu') is mostly used regarding the cause in the form of purpose (Prayojana), there is no inconsistency with the Instrumental case (Tritiya). He states what is intended by the difference of stem and suffix in the word "Uttama" -- "Utkrishtatamah" (Most Excellent). For the Liberated is superior to the Bound; He is most excellent even compared to him (the Liberated) due to stated reasons like being the Inner Self of all etc.

By the word "Prathita" (Celebrated), since the mere predication of fame does not fit the context, intending that "He, with the adjective, transfers to the adjective" (the fame is about the quality/name), the use of "Iti" is "Purushottama iti" (As Purushottama). Here the word "Loka" is not about the world? Or about people; because the authority of the intended etymology in question is impossible there. Nor is it about usage in poetry etc.? Because there too, there is an extreme lack of naturalness. Therefore, due to being read together with Veda, this refers to Smriti which follows that (Veda). And there, with the intention that the derivation is "The meaning of Veda is perceived (Lokyate) by this," he says -- "Vedarthavalokanat" (Because of looking at the meaning of Veda). "In Shruti and Smriti" is the meaning.

This is the intention -- Shruti is indeed "That which is heard eternally." Therefore, due to the absence of the contingency of speaker's defects and due to the unbroken tradition, what is said by it is certainly authoritative. Smriti also, compiling and amplifying the meaning that follows all branches (Shakhas) which is difficult to be understood by those of little learning, composed by those most devoted to the Supreme Self like Manu etc., is indeed authority; therefore "looking at the meaning of Veda" by it is appropriate -- thus.

Intending that the Person endowed with unsurpassed radiance, designated as to be attained by the liberated in "Having attained the Supreme Light," is alone referred to and qualified here as "He is the Supreme Person"; and indeed to amplify that, this separate usage "But the Supreme Person is another" [15.17] equal to that is shown -- he cites the sentence "Param Jyotih" (Supreme Light) etc. Here, to show the compound usage mentioned as "Prathitah Purushottamah" (Celebrated as Purushottama), the Smriti citation "Amshavataram Purushottamasya" [Vishnu Purana 5.17.33] is given. Here, even with the designation of the name "Vishnoh," since the sameness of meaning of the adjective "Purushottamasya" is intended, it is established that this word is "Yogarudha" (etymological and conventional). By this, the outsider to the Veda prattling "Let him be Purushottama merely by convention if you wish" is refuted.

Objection: How is it grammatically correct when the etymological meaning is intended? It is not a Samanadhikarana Samasa (Karmadharaya)... because by "Sanmahatparamottamotkrishtah pujyamanaih" [Panini 2.1.61], the word Uttama stated in the Nominative would become subordinate and fall first. Nor Vyadhikarana. Because the intention of comparison "Like the Supreme Person" is inappropriate; and because difference of case is not seen in the Shruti cited for that meaning. Nor is it a Shashti Samasa (Genitive compound)? Because of prohibition in Nirdharana (selection/singling out)... and no other is possible here. (Answer:) Not so? Because the Genitive compound alone is appropriate here. For we do not say it has the sense of 'selection' here. For this is a relational word like 'son' etc. For 'best-ness' (Uttamatva) is relative to 'lowest' etc. And this is suggested -- "Utkrishtatamah by stated reasons"; for the Genitive in selection applies to non-relational words of genus, quality etc. And the Genitive prescribed for general relation propounds that specific relation in accordance with the utterance of respective relational words. Exactly thus is the correctness of words like "Nagottama" (Best of serpents) etc. explained by grammarians. And here, "But the Supreme Person is another" [15.17] and "I transcend the Kshara and am superior even to the Akshara" is merely a statement of meaning; not an intention of the two parts of that compound. Exactly so is the citation of Shruti "He is the Supreme Person" also.

Some, however, explain it as an Ablative compound (Panchami Samasa). And it should not be said "Ablative is not prescribed with the word Uttama"; just as by the Sutra usage "Yasmad adhikam" [Panini 2.3.9] etc., even the non-prescribed is accepted, so by the force of usage like "Aksharad api cha uttamah," its acceptance is justified. This too is suggested "Most excellent even compared to the Liberated by stated reasons." And by splitting the rule (Yoga-vibhaga), the compound of Ablative with words like Uttama etc. is indeed prescribed. Similarly, even if it is a Locative compound (Saptami Samasa), there is no fault; even if not read in 'Shaunda' etc., its justification is there by the permission of Yoga-vibhaga. By great poets knowing all this, this is used and propounded with the intended etymology indeed. And so by the First Epic (Ramayana)—"Without him, Purushottama does not find sleep" [Valmiki Ramayana 1.18.30]. Having considered all this, it was said by the worshipful Yamunamuni in the Stotra—"Who is the Lotus-eyed? Who is Purushottama?"

जैसा कि पूर्व के दो श्लोकों के विवेचन में कहा गया है कि एक परमात्मा ही परिवर्तनशील जगत् के रूप में क्षर और उस जगत् के अपरिवर्तनशील ज्ञाता के रूप में अक्षर कहलाता है। यह सर्वविदित है कि एक अपरिवर्तनशील वस्तु के बिना अन्य परिवर्तनों का ज्ञान होना संभव नहीं होता है। अत यदि शरीर? मन? बुद्धि और बाह्य जगत् के विकारों का हमें बोध होता है? तो उससे ही इस अक्षर का अस्तित्व सिद्ध हो जाता है? जो स्वयं कूटस्थ रहकर अन्य विचारों को प्रकाशित करता है।यह भी स्पष्ट हो जाता है कि केवल क्षर की दृष्टि से ही परमात्मा को अक्षर का विशेषण प्राप्त हो जाता है? अन्यथा वह स्वयं निर्विशेष ही है।इसलिये यहाँ भगवान् कहते हैं? क्षर और अक्षर से अतीत होने के कारण लोक में और वेद में पुरुषोत्तम नाम से प्रसिद्ध हूँ। अर्थात् भगवान् पूर्ण होने से पुरुष है तथा क्षर और अक्षर से अतीत होने से उत्तम भी है? इसलिये वेदों में तथा लोक में भी कवियों और लेखकों ने उन्हें पुरुषोत्तम नाम से भी संबोधित और निर्देशित किया है।अब? परमात्मा के ज्ञान का फल बताते हुये कहते है

"Dvau" etc. ending with "Purushottama." By the text "Dvau imau purushau," this is said—In the world, everyone, even of unawakened nature, knows the conscious Self, whose body is begun by elements like earth etc., as having a perishable form; thus due to the delusion of the world, the intellect of duality does not cease.

"But I, the favorer of all, am to be known as pervading all worlds by breaking the knot of duality."

Transcending the Kshara? Because elements are inert. Transcending the Akshara? Because in the unawakened state of the Self, omnipresence is broken.

"Purushottama"—in the world and in the Veda too, by sentences like "He is the Supreme Person," that very Non-dual Supreme Self is spoken of thus.

Now, by the etymological explanation of the famous name "Purushottama" belonging to the Lord as described—distinct from Kshara and Akshara—showing Himself as "I am indeed such a Supreme Lord," to determine His own glory stated earlier in "For I am the basis of Brahman," "That is My supreme abode" etc., the Bhagavan says—"Yasmat" etc.

"Yasmat"—Since "Ksharam"—the perishable due to being an effect, the illusory Samsara-tree named Ashvattha—"Atitah"—I, the Supreme Lord, transcend; "Aksharad api"—and even from the Unmanifest named Maya, propounded by the Shruti "Higher than the high Akshara" by the word Akshara ending in the fifth case (ablative), which is the seed of the Samsara-tree and the cause of all—"Cha"—and "Uttamah"—I am the most excellent. "Atah"—therefore, due to being superior to Kshara and Akshara—which are designated by the word 'Purusha' through superimposition because they are adjuncts of the Purusha—"Asmi"—I am—"Loke Vede cha"—in the World and in the Veda—"Prathitah"—celebrated—as "Purushottama." "He is the Supreme Person"—this is indeed illustrated in the Veda.

And in the world, in poetry etc., "Just as Hari alone is remembered as Purushottama" etc. is famous. "Acting like a human out of compassion, teaching the supreme goal to Partha, showing His own Lordship.

The glory of Purushottama Narayana, whose sole body is Existence-Consciousness-Bliss, does not admit of measure. Some, restraining the senses, giving up enjoyment, established in Yoga, with pure self-intellect, strive. But I, tasting the essence of nectar, the infinite and boundless glory of Narayana, am liberated.

And He is indeed of that form, therefore "I am He"—He says—"Yasmat" etc. "Yasmat"—Since "Ksharam"—the inert body-properties etc.—"Atitah"—I transcend, being the visible form of Bliss. "Aksharad api"—and even from the Kutastha consisting of consciousness—"Uttamo'smi"—I am superior.

"Atah"—in "Loke"—consisting of the fourteen worlds; in "Vede"; and by the word 'Cha' (and), in Sutras, Smritis etc. also; "Purushottamah"—"Prathitah"—stated, famous; this is the idea.

"Yasmat"—Since "Ksharam atitah aham"—I transcend the Samsara-Maya-tree named Ashvattha; "Aksharad api"—and even from the seed of the tree in the form of Samsara-Maya—"Cha"—and "Uttamah"—I am the most excellent, or highest. "Atah"—therefore, due to being superior to those two, Kshara and Akshara, "Asmi"—I am—"Loke Vede cha"—in the World and in the Veda—"Prathitah"—celebrated.

"Purushottamah"—thus the devotees know Me. Poets also compose this name in poetry etc. They praise/call by this name "Purushottama."

Now, at this time, for him who knows the Self as described, this fruit is stated—

He Himself designates such Purushottama-hood by His own etymology—"Yasmat" etc. "Transcending the Kshara, hence superior even to the Akshara, therefore I am celebrated in Loka and Veda as Purushottama"—thus.

Superior to the "Purushas"—Kshara and Akshara—thus in the Veda; in the Shruti "The knower of Brahman attains the Supreme" [Taittiriya 2.1]; and because greatness is seen in the world.

Therefore, I am indeed of Saccidananda-form, even though being visible; but any other appearance is due to Maya—this is the conclusion.

यस्मात् as? क्षरम् the perishable? अतीतः transcend? अहम् I? अक्षरात् than the imperishable? अपि also? च and? उत्तमः best? अतः therefore? अस्मि (I) am? लोके in the world? वेदे in the Vedas? च and? प्रथितः declared? पुरुषोत्तमः the Highest Purusha.Commentary Purushottama is a wellknown name of the Lord. The name is ite appropriate as He is the supreme Purusha.Kshara The perishable -- the tree of Samsara.Akshara The imperishable -- the seed of the tree of Samsara.Because I excel the perishable (the tree of illusory Samsara) and am more excellent also than the imperishable (the seed of the tree of the illusory Samsara) and because I am thus superior to the perishable and the imperishable? I am proclaimed in the world and in the Vedas as the highest Purusha. Devotees know Me as such. Poets also describe Me as such.I am beyond all limitations. There is no trace of dualism in Me. Therefore? I am called by all and by the scriptures the highest Purusha.

Yasmat, since; aham, I; am atitah, transcendental; ksaram, to the mutable-I am beyond the Tree of Maya, called the Peepul Tree, which this worldly existence is; and uttamah, above, most excellent or the highest; as compared with api, even; the akasarat, immutable, which is the seed of the Tree of worldly existence; atah, hence, by virtue of being the most excellent as compared with the mutable and the immutable; aham, I; am prathitah, well known; loke, in the world; and vede, in the Vedas; as purusottamah, the supreme Person. Devoted persons know Me thus, and poets also use this name 'Purusottama' in their poetry etc.; they extol Me with this name.
Thereafter, now is stated this result attained by one who knows the Self as described:

Inasmuch as I transcend the perishable (i.e., bound) Person of the aforesaid nature, and I am higher, for reasons stated earlier, than the imperishable Person or liberated self, therefore I am styled the Supreme Person in the Smrti and Srutis. The Smrti is called Loka by reason of its leading to the meaning of the Vedas. The meaning is that I am famous in the Srutis and in the Smrti. In the Sruti for instance; 'Reaching the Supreme Light, it appears in its own nature. He is the Supreme Person' (Cha. U., 8.12.3). In the Smrti we have texts like 'I will approach Him (Sri Krsna), the Supreme Person who is the incarnation of a portion of Visnu, who is without beginning, middle or end' (V. P., 5.17.33).