1/XV. Sri Bhagavan said, “He who knows the pipal tree (in the form of creation) ; which is said to be imperishable with its roots in the Primeval Being (God), whose stem is represented by Brahma (the Creator), and whose leaves are the Vedas, is a knower of (the intention of) the Vedas.”
2/XV. “Fed by the three Gunas and having sense objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its action in the human body, are spread in all regions, higher as well as lower.”
3/XV. “The nature of this tree of creation does not on mature thought turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree, which is most firmly rooted, with the formidable axe of dispassion.”
4/XV. “Thereafter a man should diligently seek for that supreme state, viz., God, having attained to which they return no more to this world; and having fully resolved that he stand dedicated to that primeval Being (God Narayana) Himself, from whom the flow of this beginning-less creation has progressed, he should dwell and meditate on Him.”
5/XV. “Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain, reach that supreme immortal state.”
6/XV. “Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode.”
7/XV. “The eternal Jivatma in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakrti.”
8/XV. “Even as the wind wafts scents from their seats, so too the Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires.”
9/XV. “It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, Jivatma enjoys the objects of senses.”
10/XV. “The ignorant know not the soul departing from or dwelling in the body, or enjoying the objects of senses i.e., even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize it.”
11/XV. “Striving Yogis too are able to realise this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours.”
12/XV. “The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine.”
13/XV. “And permeating the soil, it is I who support all creatures by My vital power; and becoming the nectarine moon, I nourish all plants.”
14/XV. “Taking the form of fire lidged in the body of all creatures and united with the Prana (in-going) and Apana (outgoing) breaths, it is I who consume the four kinds of food.”
15/XV. “It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too.”
16/XV. “The perishable and the imperishable too these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the jivatma or the embodied soul is called imperishable.”
17/XV. “The Supreme Person is yet other than these, who having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the supreme Spirit.”
18/XV. “Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, hence I am known as the Purusottama in the world as well as in the Vedas.”
19/XV. “Arjuna, the wise man who thus realizes Me as the Supreme Person, knowing all, he constantly worship Me (the all-pervading Lord) with his whole being.”
20/XV. “Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.”
2/XV. “Fed by the three Gunas and having sense objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its action in the human body, are spread in all regions, higher as well as lower.”
3/XV. “The nature of this tree of creation does not on mature thought turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree, which is most firmly rooted, with the formidable axe of dispassion.”
4/XV. “Thereafter a man should diligently seek for that supreme state, viz., God, having attained to which they return no more to this world; and having fully resolved that he stand dedicated to that primeval Being (God Narayana) Himself, from whom the flow of this beginning-less creation has progressed, he should dwell and meditate on Him.”
5/XV. “Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain, reach that supreme immortal state.”
6/XV. “Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode.”
7/XV. “The eternal Jivatma in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakrti.”
8/XV. “Even as the wind wafts scents from their seats, so too the Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires.”
9/XV. “It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, Jivatma enjoys the objects of senses.”
10/XV. “The ignorant know not the soul departing from or dwelling in the body, or enjoying the objects of senses i.e., even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize it.”
11/XV. “Striving Yogis too are able to realise this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours.”
12/XV. “The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine.”
13/XV. “And permeating the soil, it is I who support all creatures by My vital power; and becoming the nectarine moon, I nourish all plants.”
14/XV. “Taking the form of fire lidged in the body of all creatures and united with the Prana (in-going) and Apana (outgoing) breaths, it is I who consume the four kinds of food.”
15/XV. “It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too.”
16/XV. “The perishable and the imperishable too these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the jivatma or the embodied soul is called imperishable.”
17/XV. “The Supreme Person is yet other than these, who having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the supreme Spirit.”
18/XV. “Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, hence I am known as the Purusottama in the world as well as in the Vedas.”
19/XV. “Arjuna, the wise man who thus realizes Me as the Supreme Person, knowing all, he constantly worship Me (the all-pervading Lord) with his whole being.”
20/XV. “Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.”
--- END OF CHAPTER - XV ---
-- OM THATH SATH --
