06.037
Pancharatra: Bhagavad Gita 15th chapter.
श्रीभगवानुवाच॥
The Blessed Lord spoke:
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥६-३७-१॥
The eternal peepul tree is said to have its roots above and branches below. Its leaves are the Vedic hymns, and he who understands this tree is the true knower of the Vedas.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा; गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि; कर्मानुबन्धीनि मनुष्यलोके ॥६-३७-२॥
The branches of this tree spread both upwards and downwards, nourished by the modes of nature, with sense objects as its sprouts. The roots, extending downwards, are bound by actions in the human world.
न रूपमस्येह तथोपलभ्यते; नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूल; मसङ्गशस्त्रेण दृढेन छित्त्वा ॥६-३७-३॥
The form of this tree is not perceived here; it has neither an end, nor a beginning, nor a foundation. This banyan tree, with its well-rooted roots, must be cut down with the firm weapon of detachment.
ततः पदं तत्परिमार्गितव्यं; यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये; यतः प्रवृत्तिः प्रसृता पुराणी ॥६-३७-४॥
I seek that ultimate state, from which there is no return, and surrender to the primordial being from whom the ancient creation has emanated.
निर्मानमोहा जितसङ्गदोषा; अध्यात्मनित्या विनिवृत्तकामाः। द्वंद्वैर्विमुक्ताः सुखदुःखसञ्ज्ञै; र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥६-३७-५॥
Those who are free from pride and delusion, who have conquered the evil of attachment, who are ever devoted to spirituality, who are freed from desires, and who are liberated from the dualities of happiness and distress, the undeluded reach that eternal state.
न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥६-३७-६॥
Neither the sun, nor the moon, nor fire can illuminate that supreme abode of mine, having reached which, one does not return.
ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥६-३७-७॥
In this world, the eternal living entity, which is a part of My own self, struggles with the mind and the six senses that are rooted in material nature.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥६-३७-८॥
The soul acquires a body and when it departs, it takes along the senses, just as the air carries scents from their source.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते ॥६-३७-९॥
The senses such as ear, eye, touch, tongue, and nose, along with the mind, engage with and enjoy the objects of the senses.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥६-३७-१०॥
The deluded do not perceive the soul departing, staying, or enjoying, as it is endowed with qualities; only those with the eye of knowledge can see.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥६-३७-११॥
Yogis who strive can perceive this truth within themselves, but those who strive with untrained minds cannot see it, as they are not conscious of it.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥६-३७-१२॥
The light that resides in the sun, which illuminates the entire world, as well as the light in the moon and fire, understand that light to be mine.
गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥६-३७-१३॥
By entering the earth, I support all living beings with my energy. I also nourish all plants, becoming the essence-filled Soma.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥६-३७-१४॥
I am the universal fire situated in the bodies of living beings. United with the life forces of inhalation and exhalation, I digest the four kinds of food.
सर्वस्य चाहं हृदि संनिविष्टो; मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो; वेदान्तकृद्वेदविदेव चाहम् ॥६-३७-१५॥
I reside in the heart of every being; from me arise memory, knowledge, and forgetfulness. Through all the Vedas, I am the one to be known; I am the author of Vedanta and the knower of the Vedas.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥६-३७-१६॥
In this world, there are two kinds of beings: the perishable and the imperishable. All creatures are perishable, but the one who is unchanging is called imperishable.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥६-३७-१७॥
The Supreme Person, distinct from others, is referred to as the Supreme Self. He is the imperishable Lord who pervades and sustains the three worlds.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥६-३७-१८॥
I am beyond the perishable and even superior to the imperishable; hence, I am renowned in the world and in the Vedas as the Supreme Person.
यो मामेवमसंमूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत ॥६-३७-१९॥
O Bharata, the one who knows me as the Supreme Person without any delusion, worships me with complete devotion.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥६-३७-२०॥
Thus, I have imparted this most confidential teaching to you, O sinless one. By understanding this, one becomes wise and accomplished, O descendant of Bharata.
