The Yoga of Supreme Person

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

The Supreme Lord said: They speak of an imperishable Ashvattha tree with roots above and branches below, whose leaves are the Vedas. One who knows this tree knows the Vedas.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके॥

Its branches extend below and above, nourished by the gunas, with sense objects as buds. Its roots stretch below, bound to actions in the human world.

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा। अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा॥

Its form is not perceived here as such, nor its end, beginning, or foundation. Cutting this firmly-rooted Ashvattha tree with the strong axe of non-attachment...

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

Then that goal should be sought, reaching which one does not return again. 'I take refuge in that Primeval Person from whom the ancient activity has flowed.'

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्॥

Free from pride and delusion, victorious over the evil of attachment, ever dwelling in the Self, desires completely stilled, liberated from the pairs of opposites known as pleasure and pain — the undeluded reach that imperishable goal.

न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम॥

Neither sun, nor moon, nor fire illumines that place — reaching it, none return. That is My supreme abode.

ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति॥

An eternal fragment of Myself, having become a living soul in the world of life, draws to itself the mind and the five senses which rest in Prakriti.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्॥

When the Lord (soul) acquires a body and when He leaves it, He takes these (mind and senses) and goes, as the wind carries scents from their source.

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

Presiding over the ear, eye, touch, taste, and smell, as well as the mind, he enjoys the objects of the senses.

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

The deluded do not perceive the soul departing, staying, or enjoying, associated with the gunas. But those with the eye of knowledge see.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥

Striving yogis perceive this Self established in themselves. But the unrefined, though striving, do not perceive this Self, lacking in understanding.

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्॥

Know that the splendor in the sun that illumines the whole world, and that which is in the moon and in fire — that splendor is Mine.

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

Entering the earth, I sustain all beings by My power. Becoming the watery moon (Soma), I nourish all plants.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥

Becoming the digestive fire (Vaishvanara) in the bodies of living beings, joined with Prana and Apana, I digest the four kinds of food.

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

I am seated in the hearts of all. From Me come memory, knowledge, and their removal. I alone am to be known through all the Vedas. I am the author of Vedanta and the knower of the Vedas.