Odyssey of Life

श्रीभगवानुवाच ।
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५-१॥

Shri Bhagavan said: They speak of the indestructible Ashvatha tree, having its roots above and branches below, whose leaves are the vedas. The one who knows it, he becomes knower of vedas.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
        गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसन्ततानि
        कर्मानुबन्धीनि मनुष्यलोके ॥ १५-२॥

Its branches, nourished by gunas, with sense objects as its buds, are spread above and below. And below, in the realm of humans, stretched forth its roots, originating from actions.

न रूपमस्येह तथोपलभ्यते
        नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलं
        असङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५-३॥

Having cut this firmly rooted ashwatha tree with axe of non-attachment, its form is not perceived here as such, no beginning, no end, nor its foundation.

ततः पदं तत्परिमार्गितव्यं
        यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये ।
        यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५-४॥

Then that goal should be sought after, where having gone, none ever returns. Seek refuge in that primal being from which all ancient activities were streamed forth.

निर्मानमोहा जितसङ्गदोषा
        अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै-
        र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥ १५-५॥

Free from pride and delusion, victorious over evils of attachment, ever established in Self, retired from all desires, freed from pairs of opposites such as pleasure and pain, the undeluded reach that eternal goal.

न तद्भासयते सूर्यो न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ १५-६॥

Neither does the Sun, shine there, nor moon, nor fire. Having gone there, they never return; that is my supreme abode.

ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५-७॥

In the world of life, embodied soul is indeed my eternal fragment. Abiding in prakriti (that embodied soul) attracts (five) senses and sixth mind.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५-८॥

When the lord obtains the body and when he leaves it, he takes these (senses and mind) and leaves, as wind takes fragrance from its seat (flowers).

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
अधिष्ठाय मनश्चायं विषयानुपसेवते ॥ १५-९॥

Presiding over the ear, the eye, the touch, the taste and the smell, and even the mind, he (jeeva) enjoys sense objects.

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १५-१०॥

The deluded, who departs, stays and enjoys, united with guna, do not see (Him). Possessor of “eye of knowledge” sees (Him).

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ १५-११॥

Yogis striving for perfection sees Him in dwelling in the Self. Unintelligent, unrefined does not see Him, even though striving.

यदादित्यगतं तेजो जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १५-१२॥

That light which is presiding in the Sun, which is the moon and the fire, illuminates the entire world. Know all that light as mine.

गामाविश्य च भूतानि धारयाम्यहमोजसा ।
पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १५-१३॥

Permeating the earth, I support all beings by (my) light. Having become nourishing moon, (I) nourish all herbs as well.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५-१४॥

Having become vaishvanara, I exist in body of all beings. Associated with Prana and Apana, (I) digest four types of food.

सर्वस्य चाहं हृदि सन्निविष्टो
        मत्तः स्मृतिर्ज्ञानमपोहनञ्च ।
वेदैश्च सर्वैरहमेव वेद्यो
        वेदान्तकृद्वेदविदेव चाहम् ॥ १५-१५॥

I am seated in the heart of all beings. From me, memory, perceptional knowledge and even forgetfulness manifests. I am the one to be known through all the vedas (means of knowledge). I am the indeed the creator and knower of Veda.

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५-१६॥

In this world, there are two principals, the perishable and the imperishable. All beings are perishable principal and immutable is imperishable principal.

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५-१७॥

But another supreme being is called Paramaatma.  The indestructible lord, who, pervading all worlds, sustains them.

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५-१८॥

I transcend from perishable and I am even supreme than perishable. I am thus declared as supreme being in this world and in Vedas.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५-१९॥

Hey Bharat, he who is undeluded, thus knows me as supreme being. He all-knowing, worships me whole heartedly.

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५-२०॥

Thus, the most secret science (teaching) is taught by me, oh sinless one. Hey Bharat, knowing this, man becomes wise and has accomplished everything.