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, who are completely free from desires, free from dualities called happiness and sorrow, reach that undecaying State.
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 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 memory, knowledge and their loss. I alone am the object to be known through all the Vedas; I am the originator and source of the Vedānta and I Myself am the knower of the Vedas.
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 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.