Puruṣottama Yoga

श्रीभगवानुवाच। ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥

śrībhagavānuvāca ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam chandāṃsi yasya parṇāni yastaṃ veda sa vedavit

They say the inexhaustible Aśvattha has (its) roots above, (its) branches below the Chandas are its leaves. He who knows it knows the Vedas .

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥

adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke

Upwards and downwards extend its branches which are enlarged by the qualities and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action.

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ॥

na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā

Its form is not thus known here nor (its) end nor beginning nor support. But having with the firm weapon of unconcern cut this Aśvattha whose roots are firmly fixed

ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये। यतः प्रवृत्तिः प्रसृता पुराणी ॥

tataḥ padaṃ tatparimārgitavyaṃ yasmingatā na nivartanti bhūyaḥ tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī

then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated.

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्- गच्छन्त्यमूढाः पदमव्ययं तत् ॥

nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ dvandvairvimuktāḥ sukhaduḥkhasaṃjñaira- gacchantyamūḍhāḥ padamavyayaṃ tat

Those who are free from pride and delusion who have overcome the evils of attachment who are constant in (contemplating) the relation of the supreme and individual self from whom desire has departed who are free from the pairs (of opposites) called pleasure and pain go undeluded to that imperishable seat.

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

The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns.

ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥

mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati

An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥

śarīraṃ yadavāpnoti yaccāpyutkrāmatīśvaraḥ gṛhitvaitāni saṃyāti vāyurgandhānivāśayāt

Whenever the ruler (of the bodily frame) obtains or quits a body he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते ॥

śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca adhiṣṭhāya manaścāyaṃ viṣayānupasevate

and taste and smell and the mind he enjoys sensuous objects.

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥

utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ

Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities they see, who have eyes of knowledge.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥

yatanto yoginaścainaṃ paśyantyātmanyavasthitam yatanto.apyakṛtātmāno nainaṃ paśyantyacetasaḥ

Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined and who have no discernment do not perceive him even (after) making efforts.

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥

yadādityagataṃ tejo jagadbhāsayate.akhilam yaccandramasi yaccāgnau tattejo viddhi māmakam

Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire.

गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥

gāmāviśya ca bhūtāni dhārayāmyahamojasā puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

Entering the earth, I by my power support all things and becoming the juicy moon, I nourish all herbs.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥

ahaṃ vaiśvānaro bhūtvā prāṇināṃ dehamāśritaḥ prāṇāpānasamāyuktaḥ pacāmyannaṃ caturvidham

I becoming the fire

सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनञ्च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥

sarvasya cāhaṃ hṛdi sanniviṣṭo mattaḥ smṛtirjñānamapohanañca vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham

and dwelling in the bodies of (all) creatures and united with the upward and downward life-breaths cause digestion of the fourfold food. And I am placed in the heart of all from me (come) memory, knowledge, and their removal I alone am to be learnt from all the Vedas I am the author of the Vedāntas

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥

dvāvimau puruṣau loke kṣaraścākṣara eva ca kṣaraḥ sarvāṇi bhūtāni kūṭastho.akṣara ucyate

and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥

uttamaḥ puruṣastvanyaḥ paramātmetyudhāhṛtaḥ yo lokatrayamāviśya bibhartyavyaya īśvaraḥ

called the highest self who as the inexhaustible lord pervading the three worlds

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥

yasmātkṣaramatīto.ahamakṣarādapi cottamaḥ ato.asmi loke vedeca prathitaḥ puruṣottamaḥ

supports (them). And since I transcend the destructible and since I am higher also than the indestructible therefore am I celebrated in the world and in the Vedas as the best of beings.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत ॥

yo māmevamasammūḍho jānāti puruṣottamam sa sarvavidbhajati māṃ sarvabhāvena bhārata

He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything.

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥

iti guhyatamaṃ śāstramidamuktaṃ mayānagha etadbuddhvā buddhimānsyātkṛtakṛtyaśca bhārata

Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment.