यसमात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः।।15.18।।
yasmaat ksharamatito 'ham aksharaad api ca uttamah. ato 'asmi loke vede ca prathitah purushottamah.
Translation
I am transcendental to the perishable (kṣara) and also to the imperishable (akṣara); therefore I am the supreme person (puruṣottama) in the world and in the Vedas.
Word Meanings
yasmāt — because; kṣara — perishable; matīto — beyond; aham — I; akṣarād — from the imperishable; api — also; ca — and; uttamaḥ — the best; ataḥ — therefore; asmi — I am; loke — in the world; vede — in the Vedas; ca — and; prathitaḥ — celebrated; puruṣottamaḥ — Supreme Personality;
Understanding the Verse
This verse (15.18) is one of the most profound proclamations of Lord Krishna in the Bhagavad‑Gita. Here Krishna declares his identity as the ultimate reality that transcends both the mutable material world (kṣara) and the immutable spiritual realm (akṣara). The term ‘kṣara’ refers to all that is subject to change, decay, and dissolution – the gross elements, the body, and the temporary aspects of existence. By stating ‘kṣara‑matīto’, Krishna indicates that He is beyond even this perishable realm, implying that He is not bound by the laws that govern material nature.
The next clause, ‘akṣarād api ca uttamaḥ’, elevates this declaration further. ‘Akṣara’ denotes the imperishable, often identified with the soul (ātman) or the subtle principle that underlies all living beings. Krishna’s assertion that He is ‘beyond even the imperishable’ establishes Him as the supreme cause – higher than the soul that is itself eternal. This dual transcendence underscores the concept of the Supreme Being as the source of both the visible (kṣara) and the invisible (akṣara) dimensions of existence.
Because of this unparalleled position, Krishna says, ‘ataḥ asmi loke vede ca prathitaḥ’. The word ‘loka’ signifies the earthly plane, while ‘Veda’ represents the timeless scriptural corpus. By being ‘prathitaḥ’ (celebrated or proclaimed) in both, Krishna affirms that He is recognized as the ultimate reality in the temporal world and in the eternal wisdom of the scriptures. This dual recognition bridges the gap between practice (jñāna‑yoga, karma‑yoga) and revelation (śruti), showing that the divine truth is consistent across all domains of human experience.
Finally, ‘puruṣottamaḥ’ – the supreme person – encapsulates the personal aspect of the divine. While the Upaniṣadic tradition often describes the Absolute as impersonal (Brahman), Krishna emphasizes a personal, approachable form of divinity who can be related to, worshipped, and guided. This personal supreme being is the source of all virtues, the refuge for the distressed, and the ultimate goal for the aspirant. In the context of Chapter 15, which deals with the ‘imperishable banyan tree’ (the material cosmos) and the path to liberation, this verse serves as a pivotal reminder that liberation is possible only by turning towards the supreme source that transcends all dualities.
From an exegetical perspective, scholars have highlighted that this verse resolves the apparent paradox of being ‘beyond both kṣara and akṣara’ while simultaneously being ‘present in the world and the Vedas’. It teaches that while the divine pervades all reality, it remains unattached and independent of the created order. Devotees thus cultivate a relationship that acknowledges the immanence of the divine in everyday life, yet also reveres its transcendental nature, fostering both devotion (bhakti) and wisdom (jnana).
