15.1. The Bhagavat said [The scriptures] speak of a non-perishing holy Fig-tree, which has root that is high (or above) and branches that are low (or below) and of which the [Vedic] hymns are leaves-he who knows this (Tree) is the knower of the Vedas;
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके ॥
Translation · English
15.2. Of which (Tree) the branches, spreading downward and upward, well developed with Strands, have sense objects as sprouts; also below in the human world are Its roots, stretching successively, having actions for their sub-knots.
न रूपमस्येह तथोपलभ्यते
नान्तो न चादिर्न च सम्प्रतिष्ठा।
अश्वत्थमेनं सुविरूढमूलं
असङ्गशस्त्रेण दृढेन छित्त्वा ॥
Translation · English
15.3. The nature of this is not perceived in that manner, nor its end, nor its beginning and nor its centre (the middle). Cutting this holy Fig-tree-with its firmly and variedly grown roots-by means of the sharp (or strong) exe of non-attachment;
15.4. Then that Abode must be sought, having reached Which one would not return. [The Yogin] would attain nothing but that Primal Person from Whom the old activity (world creation) commences.
15.5. Those who are rid of pride and delusion; have put down the evils of attachment; remain constantly in their own nature of the Self; have their desires completely departed; and are fully liberated from the pairs known as pleasures and pains-these undeluded men go to that changeless Abode.
15.7. A portion just of My own Self, having become the eternal individual Soul in the world of the living ones, draws [into service] the sense organs, of which the sixth is the mind, and which rest in the Prakrti.
15.8. Whatsoever body he attains to and also from whatsoever He goes up, the Lord proceeds taking them with Him just as the wind takes odours from their receptacle.
15.11. The exerting men of Yoga perceive Him dwelling in the Self. [But] the unintelligent men with their uncontrolled self do not perceive Him, even though they exert.
15.12. That light which is found in the sun, which is in the moon, and which is [also] in the fire-all illuminating the entire world-know that light to be of Mine.
15.14. Being the digestive fire dwelling within the body of living creatures, and being in association with the upward and downward winds [of the body], I digest the four kinds of food.
15.15. I am entered (the Self-conciousness is felt) in the heart of all; from Me (this Self-consciousness) come the faculty of memory, the faculty of knowing, and also the faculty of differentiating; none but Me is to be known by means of all the Vedas and I am alone the author of the final part of the Vedas and also the author of the Vedas themselves.
15.16. There are two persons in the world, the perishing and the nonperishing : the perishing is all elements [and] the speak-like One is called the nonperishing.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥
Translation · English
15.17. But the Highest Person, distinct [from both this] is spoken of as the Supreme Self, which, being the changeless Lord, sustains the triad of the world by entering into it.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥
Translation · English
15.18. Becuase, I have transcended the perishing and also the nonperishing, therefore I am acclaimed in the world as well as in the Veda as the Highest of persons.
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्वविद्भजति मां सर्वभावेन भारत ॥
Translation · English
15.19. He, who, being not deluded, thus knows Me as the Highest of persons - he knows all and serves Me with his entire being, O descendant of Bharata !
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥
Translation · English
15.20. Thus the most secret scripture has been taught by Me, O sinless one; by understanding this, let a man become wise and also become one who has accomplished what reires to be accomplished, O descendant of Bharata !
श्रीभगवानुवाच। ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥
15.1. The Bhagavat said [The scriptures] speak of a non-perishing holy Fig-tree, which has root that is high (or above) and branches that are low (or below) and of which the [Vedic] hymns are leaves-he who knows this (Tree) is the knower of the Vedas;
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥
15.2. Of which (Tree) the branches, spreading downward and upward, well developed with Strands, have sense objects as sprouts; also below in the human world are Its roots, stretching successively, having actions for their sub-knots.
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ॥
15.3. The nature of this is not perceived in that manner, nor its end, nor its beginning and nor its centre (the middle). Cutting this holy Fig-tree-with its firmly and variedly grown roots-by means of the sharp (or strong) exe of non-attachment;
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये। यतः प्रवृत्तिः प्रसृता पुराणी ॥
15.4. Then that Abode must be sought, having reached Which one would not return. [The Yogin] would attain nothing but that Primal Person from Whom the old activity (world creation) commences.
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्- गच्छन्त्यमूढाः पदमव्ययं तत् ॥
15.5. Those who are rid of pride and delusion; have put down the evils of attachment; remain constantly in their own nature of the Self; have their desires completely departed; and are fully liberated from the pairs known as pleasures and pains-these undeluded men go to that changeless Abode.
न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥
15.6. The sun does not illumine That; nor the moon and nor the fire; That is My Abode Supreme, having gone to Which they (Yogins) never return.
ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥
15.7. A portion just of My own Self, having become the eternal individual Soul in the world of the living ones, draws [into service] the sense organs, of which the sixth is the mind, and which rest in the Prakrti.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥
15.8. Whatsoever body he attains to and also from whatsoever He goes up, the Lord proceeds taking them with Him just as the wind takes odours from their receptacle.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते ॥
15.9. Presiding over the ear, the eye, the touch-sense the taste-sense and also the smell-sense and the mind, He enjoys the sense objects.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥
15.10. The deluded do not perceive; [but] the men of knowledge-eye do see Him, as He dwells of rises up or enjoys what is endowed with Strands.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥
15.11. The exerting men of Yoga perceive Him dwelling in the Self. [But] the unintelligent men with their uncontrolled self do not perceive Him, even though they exert.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥
15.12. That light which is found in the sun, which is in the moon, and which is [also] in the fire-all illuminating the entire world-know that light to be of Mine.
गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥
15.13. And penetrating the earth I support [all] beings with [My] energy; being the sapful moon, I nourish all plants.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥
15.14. Being the digestive fire dwelling within the body of living creatures, and being in association with the upward and downward winds [of the body], I digest the four kinds of food.
सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनञ्च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥
15.15. I am entered (the Self-conciousness is felt) in the heart of all; from Me (this Self-consciousness) come the faculty of memory, the faculty of knowing, and also the faculty of differentiating; none but Me is to be known by means of all the Vedas and I am alone the author of the final part of the Vedas and also the author of the Vedas themselves.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥
15.16. There are two persons in the world, the perishing and the nonperishing : the perishing is all elements [and] the speak-like One is called the nonperishing.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥
15.17. But the Highest Person, distinct [from both this] is spoken of as the Supreme Self, which, being the changeless Lord, sustains the triad of the world by entering into it.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥
15.18. Becuase, I have transcended the perishing and also the nonperishing, therefore I am acclaimed in the world as well as in the Veda as the Highest of persons.
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत ॥
15.19. He, who, being not deluded, thus knows Me as the Highest of persons - he knows all and serves Me with his entire being, O descendant of Bharata !
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥
15.20. Thus the most secret scripture has been taught by Me, O sinless one; by understanding this, let a man become wise and also become one who has accomplished what reires to be accomplished, O descendant of Bharata !