श्रीभगवानुवाच |
śrībhagavānuvāca |
The Supreme Lord said: They speak of an imperishable ashvattha (sacred fig) tree with its roots above and branches below, whose leaves are the Vedic hymns. One who knows this tree truly knows the Vedas.
श्रीभगवानुवाच |
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ |
The branches of this tree extend both downward and upward, nourished by the three gunas, with sense objects as its tender shoots. Its secondary roots also spread downward into the human world, binding one to action and its consequences.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा |
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā |
The real form of this tree cannot be perceived here in this world — neither its end, nor its beginning, nor its foundation. Having cut down this deep-rooted ashvattha tree with the strong weapon of detachment (non-attachment)...
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः |
tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ |
Then one must seek that supreme abode, having reached which one never returns. One should surrender to that Primeval Person from whom this ancient creation has streamed forth.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः |
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ |
Free from pride and delusion, having conquered the fault of attachment, ever devoted to the Supreme Self, with desires completely turned away, liberated from the pairs of opposites known as pleasure and pain — such undeluded persons reach that imperishable abode.
न तद्भासयते सूर्यो न शशाङ्को न पावकः |
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ |
Neither the sun, nor the moon, nor fire illuminates that place. Having reached it, one does not return. That is My supreme abode.
ममैवांशो जीवलोके जीवभूतः सनातनः |
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ |
An eternal fragment of Myself becomes the living entity in the world of life, and it draws to itself the six senses — the five senses and the mind — which rest in material nature.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः |
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ |
When the soul (the lord of the body) acquires a new body or leaves one, it carries the senses and mind along with it, just as the wind carries scents from their source.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च |
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca |
Presiding over the ears, eyes, skin, tongue, nose, and mind, the living entity enjoys the objects of the senses.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् |
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam |
The deluded do not perceive the soul as it departs from the body, remains in it, or enjoys experiences in association with the gunas. But those who possess the eye of knowledge see it clearly.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् |
yatanto yoginaścainaṃ paśyantyātmanyavasthitam |
Striving yogis perceive the Self established within themselves. But those whose minds are unpurified, even though striving, do not perceive it.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम् |
yadādityagataṃ tejo jagadbhāsayate'khilam |
The light of the sun which illuminates the entire world, the light in the moon, and the light in fire — know that radiance to be Mine.
गामाविश्य च भूतानि धारयाम्यहमोजसा |
gāmāviśya ca bhūtāni dhārayāmyahamojasā |
Entering the earth, I sustain all beings with My energy. Becoming the watery moon (soma), I nourish all plants with the essence of life.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः |
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ |
Becoming the digestive fire (Vaishvanara) dwelling in the bodies of all living beings, and united with the outgoing and incoming breath, I digest the four kinds of food.
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च |
sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohaanaṃ ca |
I am seated in the hearts of all beings. From Me come memory, knowledge, and forgetfulness. I alone am to be known through all the Vedas. I am the author of Vedanta, and I am the knower of the Vedas.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च |
dvāvimau puruṣau loke kṣaraścākṣara eva ca |
There are two types of beings (purushas) in the world — the perishable (kshara) and the imperishable (akshara). All material beings are perishable; the unchanging is called imperishable.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः |
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ |
But there is another, the Supreme Person, called the Paramatma (Supreme Self), the imperishable Lord who pervades and sustains the three worlds.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः |
yasmātkṣaramatīto'hamakṣarādapi cottamaḥ |
Because I transcend the perishable and am beyond even the imperishable, I am celebrated in the world and in the Vedas as the Purushottama — the Supreme Person.
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् |
yo māmevamasammūḍho jānāti puruṣottamam |
One who, without delusion, knows Me as the Purushottama (Supreme Person) — that person, knowing everything, worships Me with their whole being, O Bharata.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ |
iti guhyatamaṃ śāstramidamuktaṃ mayānagha |
Thus, this most secret teaching has been revealed by Me, O sinless one. Understanding this, a person becomes truly wise and has accomplished all that needs to be accomplished, O Bharata.