यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तम: ।
अतोऽस्मि लोके वेदे च प्रथित: पुरुषोत्तम: ॥ १८ ॥
yasmāt kṣharam atīto ’ham akṣharād api chottamaḥ
ato ’smi loke vede cha prathitaḥ puruṣhottamaḥ
श्लोक १८: क्योंकि मैं ना नाशवान हूँ और ना अविनाशी, मुझे जगत एवं वेदों में पुरुषोत्तम यानी सर्वोत्तम पुरुष कहा जाता है।
Shloka 18: Because I transcend both the perishable and the imperishable, I am celebrated in the world and in the Vedas as Purushottama, the Highest Purusha.
Bhagavad Gita 15.18 marks a profound culmination in Krishna’s revelation to Arjuna, where He states with clarity and finality His own supreme position in existence. After explaining the dual categories of living beings—the fallible, who are subject to change and rebirth, and the infallible, who have attained liberation—Krishna introduces Himself as transcending both these states. He is not simply the greatest among liberated souls, nor merely the supreme force within creation, but the ultimate reality, celebrated throughout the world and Vedic literature as Purushottama, the Supreme Person.
The verse opens with Krishna declaring, “I am transcendental to the perishable and even to the imperishable.” The perishable refers to all entities that undergo birth, death, and transformation—ordinary souls entangled in material nature. The imperishable refers to the liberated souls, those who are beyond the cycle of birth and death, having realized their spiritual identity. By stating that He is beyond both, Krishna asserts that even spiritual perfection is not on the same plane as His unique existence. He is the cause of both worlds—the material and the spiritual—and is untouched by their limitations or perfections.
The Sanskrit word Purushottama blends "Purusha" (person, soul) with "uttama" (supreme, highest), and is Krishna’s own proclamation that He is the highest person, one who stands above all categories of being. While the liberated souls (akṣara) are beyond the influence of matter, even they remain distinct from Krishna, who is the unchanging root of all existence and the ultimate shelter of both conditioned and liberated souls. He is not subject to illusion, transformation, or dependence on anything else.
This self-revelation is not an abstract theological point but the very essence of Vedantic wisdom. The Vedas, the most ancient and revered scriptures, sing the glories of this Supreme Person. Krishna emphasizes that both the world and the Vedas acclaim Him as Purushottama because He is the source, sustainer, and ultimate goal of all beings. Thus, while many philosophies speak of merging into God or dissolving individuality, Krishna distinguishes Himself as eternally discrete and supreme, and all beings—however exalted—remain distinct from Him.
With this statement, Krishna conclusively dispels any ambiguity about the ultimate reality. He is not merely another soul that has achieved liberation. Nor is He an undifferentiated cosmic force. Instead, He is the personified, transcendent reality who orchestrates, permeates, and yet remains distinct from all. Even when He enters the material world, sustaining and guiding it, He is not diminished or altered. This assertion establishes a clear, personal connection between the Supreme and all living entities.
The uniqueness of Krishna’s position as Purushottama means that the aspiration of the spiritual seeker is not to become Krishna but to realize one’s eternal relationship with Him. The ultimate conclusion of all scriptures, meditation, and philosophy points to this truth: Krishna is both beyond and within reach, inviting every soul not to lose their individuality but to harmonize it in loving relationship with Him. Liberation, therefore, is not the erasure of identity, but the restoration of the soul to its pure relationship with the Supreme Person.
The spiritual journey described here does not culminate in a formless absorption, but in a vibrant, enduring bond with Krishna, who never ceases to be Himself. The liberated soul rejoices, not in self-annihilation, but in the discovery that individuality flourishes most perfectly in service and unity with the source of all existence. This vision redefines both material and spiritual progress as steps towards the recognition of Krishna’s eternally supreme nature and the joy of a relationship unbroken by time, space, or circumstance.
By revealing Himself as Purushottama, Krishna offers a perspective that dissolves fear, pride, and confusion. He shows that all beings—whether struggling, striving, or spiritually advanced—find their true fulfillment not by becoming Him, but by reaching out to Him, the One who is always above, always within, and always the loving center of all that exists. In the timeless wisdom of the Gita, this verse stands as a beacon, guiding every seeker to the heart of divinity, personified and ever-accessible.
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