श्री भगवानुवाचऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्
śrī bhagavānuvācaūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam|chandāṃsi yasya parṇāni yastaṃ veda sa vedavit||
Sri Bhagavan said: He who knows the pipal tree (in the form of creation); which is said to be imperishable with its roots in the Primeval Being (God), whose stem is represented by Brahma (the Creator), and whose leaves are the Vedas, is a knower of (the intention of) the Vedas.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके
adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ|adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke||
Fed by the three Gunas and having sense- / objects for their tender leaves, the branches K of the aforesaid tree (in the shape of the j different orders of creation) extend both A downwards and upwards; and its roots, which) bind the soul according to its action in the / human body, are spread in all regions, higher as well as lower
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा
अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा
na rūpamasyeha tathopalabhyate nānto na cādirna ca saṃpratiṣṭhā|aśvatthamenaṃ suvirūḍhamūla masaṅgaśastreṇa dṛḍhena chittvā||
The nature of this tree of creation does not: on mature thought turn out what itis represented f to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal 7 tree, which is most firmly rooted, with the formidable axe of dispassion. (3) mm
ततः पदं तत्परिमार्गितव्यम्
यस्मिन्गता न निवर्तन्ति भूयः
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी
tataḥ padaṃ tatparimārgitavyam
yasmingatā na nivartanti bhūyaḥ|
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī||
Thereafter a man should diligently seek forthatsupreme state, viz.,God, having attained to which they return no more to this world; » andhaving fully resolved that he stand dedicated tothat primeval Being (God Narayana) Himself from whom the flow of this beginningless creation has progressed, he should dwell and meditate on Him
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत्
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ|dvandvairvimuktāḥ sukhaduḥkhasaṃjñai rgacchantyamūḍhāḥ padamavyayaṃ tat||
Those wise men who are free from pride J and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of oposites going by the names of pleasure and pain, reachthatsupremeimmortal! state
न तद्भासयते सूर्यो न शशाङ्को न पावकः
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ|yadgatvā na nivartante taddhāma paramaṃ mama||
Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state? attaining to which they never return to this world. That is My supreme Abode. (6) VKCO KO? KO Fes FSS ee LM OD AY ETON YM OIE EH ee
ममैवांशो जीवलोके जीवभूतः सनातनः
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ|manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati||
The eternal Jivatma in this body is a particle é of My own being; and it is that alone which ¢ draws round itself the mind and the five senses, which rest in Prakrti. (7) a
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्
śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ|gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt||
Even as the wind wafts scents from their seats, so too the Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च
अधिष्ठाय मनश्चायं विषयानुपसेवते
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca|adhiṣṭhāya manaścāyaṃ viṣayānupasevate||
It is while dwelling in the senses of E hearing, sight, touch, taste and smell, as well K asin the mind, Jivatma enjoys the objects of x senses
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam|vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ||
The ignorant know not the soul departing from or dwelling in the body, or enjoying the objects of senses i.e., even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize it.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः
yatanto yoginaścainaṃ paśyantyātmanyavasthitam|yatanto'pyakṛtātmāno nainaṃ paśyantyacetasaḥ||
Striving Yogis too are able to realize this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम्
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्
yadādityagataṃ tejo jagadbhāsayate'khilam|yaccandramasi yaccāgnau tattejo viddhi māmakam||
The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine. (42) ¢
गामाविश्य च भूतानि धारयाम्यहमोजसा
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः
gāmāviśya ca bhūtāni dhārayāmyahamojasā|puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ||
And permeating the soil, it is I who ¥ support all creatures by My vital power; and FSS GE MM le MIT ll AU / 3 -: 7222/ 66 becoming the nectarine moon, I nourish all plants. (3) Yi; 4 sitar
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्
ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ|prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham||
£ Taking the form of fire lodged in the body of all creatures and united with the Prana » Gngoing) and Apana (outgoing) breaths, it is ( Iwho consume the four kinds of food
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च
वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्
sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca|vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham||
It is I who remain seated in the heart of all creatures as the inner controller of all; and it 3 is I who am the source memory, knowledge and the ratiocinative faculty. Again, lam the » only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too. (i
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते
dvāvimau puruṣau loke kṣaraścākṣara eva ca|kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate||
The perishable and the imperishable too— these are the two kinds of Purusas in this world. Of these, the bodies of all beings y are spoken of as the perishable; while the Q jivatma~ or the embodied soul is called imperishable
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ|yo lokatrayamāviśya bibhartyavyaya īśvaraḥ||
The Supreme Person is yet other thanthese, who, having entered all the three worlds, G upholds and maintainsall,andhasbeenspoken — of as the imperishable Lord and the supreme Spirit. (7)
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः
yasmātkṣaramatīto'hamakṣarādapi cottamaḥ|ato'smi loke vede ca prathitaḥ puruṣottamaḥ||
Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, hence I am SSSA IS MMM igre PMH Ulloa AMI) Ul lbeir APOE EM Tg yf known as the Purusottama in the world as Vv well as in the Vedas
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्
स सर्वविद्भजति मां सर्वभावेन भारत
yo māmevamasammūḍho jānāti puruṣottamam|sa sarvavidbhajati māṃ sarvabhāvena bhārata||
Arjuna, the wise man who thus realizes Me as the Supreme Person,—knowing all, he constantly worship Me (the all-pervading Lord) c with his whole being
इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत
iti guhyatamaṃ śāstramidamuktaṃ mayā'nagha|etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata||
Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.