The Blessed Lord said, “urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit – They say that the Peepul Tree, which has its roots upward and branches downward, and of which the Vedas are the leaves is imperishable. He who realizes it is a knower of the Vedas.
adhas cordhvam prasrtas tasya sakha
adhas ca mulany anusantatani
karmanubandhini manusya-loke – The branches of that Tree extending downwards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And those roots which are followed by actions spread downwards in the human world.
na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva – Its form is not perceived here in that way; nor its end, nor beginning, nor continuance. After uprooting/felling this Peepul, whose roots are well developed, with a strong sword of detachment –
tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta purani – Thereafter, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation.
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat – The wise ones who are free from pride and non-discrimination, who have conquered the evil of association, who are ever-devoted to spirituality – adhyātma-nityāh, who are completely free from desires – vinivrtta-kāmāh, free from dualities- dvandvaih called happiness and sorrow – sukha-duhkha-sanjnaih, reach that undecaying State – avyayam padam.
na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama – Neither the sun nor the moon nor fire illumines THAT. THAT is My Supreme Abode – dhāma reaching which they do not return.
prakrti-sthani karsati – It is verily a part of Mine, which, becoming the eternal individual soul in the region of living beings, draws to itself the organs which have the mind as their sixth, and which abide in Nature.
sariram yad avapnoti
yac capy utkramatisvarah
vayur gandhan ivasayat – When the master leaves it and even when he assumes a body, he departs taking these, as wind carries away the odours from their receptacles.
srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate – This one enjoys the objects by presiding over the ear, eyes, skin and tongue as also the nose and the mind.
utkramantam sthitam vapi
bhunjanam va gunanvitam
pasyanti jnana-caksusah – Persons who are diversely deluded do not see it even when it is leaving or residing in this body or experiencing, or in association with the qualities. Those with the eye of knowledge – jnāna-caksusah see.
yatanto yoginas cainam
pasyanty atmany avasthitam
yatanto ‘py akrtatmano
nainam pasyanty acetasah – And the Yogis who are diligent see this One as existing in themselves. The non-discriminating ones who lack self-control do not see this One though they are diligent.
yad aditya-gatam tejo
jagad bhasayate ‘khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam – That light in the sun which illumines the whole world, that which is in the moon, and that which is in fire, – know that light to be Mine.
gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah – And entering the earth I sustain the beings through My power; and nourish all the plants by becoming Soma which is the nature of sap.
Taking the form of Vaisvānara and residing in the bodies of creatures, I, in association with Prāna and Apāna, digest the four kinds of food.
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham – And I am seated in the hearts of all. From Me are smrtih – memory, jnāna – knowledge and apohanam – their loss. I alone am the object to be known through all the Vedas; I am the originator and source of the Vedānta – vedānta-krt, and I Myself am the knower of the Vedas – veda-vit.
dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho ‘ksara ucyate – There are these two persons in this world – the mutable and immutable. The mutable consists of all beings; the one existing as Māya is called the immutable.
uttamah purusas tv anyah
yo loka-trayam avisya
bibharty avyaya isvarah – But different is the Supreme Person who is spoken as the Paramātmā – Supreme Self, who, permeating the three worlds, upholds them and is the Imperishable God.
yasmat ksaram atito ‘ham
aksarad api cottamah
ato ‘smi loke vede ca
prathitah purusottamah – Since I am transcendental to the mutable and above even the immutable, hence I am well-known in this world and in the Vedas as the Supreme Person.
yo mam evam asammudho
sa sarva-vid bhajati mam
sarva-bhavena bharata – O scion of the Bharata dynasty, he who, being free from delusion, knows Me the Supreme Person thus, he is all-knowing and adores Me with his whole being.
iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhiman syat
krta-krtyas ca bharata – O sinless one, this most secret scripture has been uttered by Me. Understanding this, one becomes wise and has his duties fulfilled, O scion of the Bharata dynasty.
[Chapter 15, Slokas 15.01 – 15.20]
Lord Krishna in the above verses reveals the eternal Manifestation of the Supreme Person here described as the Peepul Tree with its roots upward and branches downward and the protective covering or leaves that are the Vedas. The branches strengthened by the qualities and modifications as born of Nature and the sense-objects as the shoots and the actions as born of Nature make the roots spread downwards towards the human world. As its form is subtle and unmanifest, it is difficult to comprehend and articulate. The Peepul when felled with the sword of detachment, leads one to seek the State of Non-Return and thereby, make one seek refuge in the Supreme Person.
Lord Krishna in the above verses elaborates on the Nature and purusah – the individual soul and how one with the jnāna-caksusah – the eye of knowledge sees qualities and modifications as born of Nature with Nature remaining Unmanifest and the Self as a witness and non-agent and yet appearing to be the enjoyer and beneficiary of the sensory organs and actions that are acts and born of Nature. One who experiences the Self as the Sole Doer, the Witness, the Enjoyer and the Beneficiary thereby seeing with jnāna-caksusah – the eye of knowledge, the Primordial Person and the Primal Cause as the Supreme Self, will thus know the Person and Nature along with the qualities and will not be born again.
Lord Krishna reveals the Primeval Person and how IT pervades everything. Everything is in IT and IT is in everything and yet, nothing is in IT and IT is in nothing.
Lord Krishna in the final verses of the Fifteen Chapter tells Arjuna that He has revealed the most secret scripture to him and when one understands this, he will become wise. The experience of the Immutable Brahman which is the Unsurpassable Self-effulgent Supreme Person spoken about in the Vedas and THAT which is the Supreme Light, the Supreme Being and Supreme Goal beyond the Vedas needs to known, understood, realized and experienced within. Hence, absolute surrender in one’s whole being is imperative.