यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः।।15.18।।
।।15.18।।मैं क्षरसे अतीत हूँ और अक्षरसे भी उत्तम हूँ? इसलिये लोकमें और वेदमें पुरुषोत्तम नामसे प्रसिद्ध हूँ।
15.18 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:
15.16-18 Dvav imau etc. upto Purusottamah. What has been stated in the passage There are two persons in the world etc., is this : The body organism is made of the earth and other elements. In the world every person, unitelligent by nature, takes the body for the Self and [hence] views the Soul to be of perishing nature. Hence, the sense of duality does not come to an end with regard to the worldly persons, because of their delusion. But I am (the I-consciousness is) the One favouring all, and by cutting the daulity-knot I am to be realised as the One pervading all. (I) have transcended the perishing : Since the elements are insentient. (I) have transcended the nonperishing : Since the omnipresence [of the Self] is cut off (not comprehended) when the Self is not properly realised. In the world and in the Veda too I am acclaimed as the Highest of Persons : The Self same Supreme Self, admitting no duality, is described in this manner with the sentences He is he Highest Person and the like.
15.18 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).
Yasmaat ksharam ateeto’hamaksharaadapi chottamah; Ato’smi loke vede cha prathitah purushottamah.
yasmāt—hence; kṣharam—to the perishable; atītaḥ—transcendental; aham—I; akṣharāt—to the imperishable; api—even; cha—and; uttamaḥ—transcendental; ataḥ—therefore; asmi—I am; loke—in the world; vede—in the Vedas; cha—and; prathitaḥ—celebrated; puruṣha-uttamaḥ—as the Supreme Divine Personality
