Chapter
15:Supreme Spirit
The Supreme Lord said: They (or the
wise) speak of the eternal Ashvattha tree having its origin above (in unmanifest
Brahman) and its branches below (in the cosmos) whose leaves are the (Vedic)
hymns. One who understands this is a knower of the Vedas. (15.01)
The branches (of this world tree
of Maya) spread below and above (or all over the cosmos). The tree is nourished
by the Gunas; sense pleasures are its sprouts; and its roots (of ego and
desires) stretch below in the human world causing Karmic bondage. (15.02)
Neither its (real) form nor its beginning,
neither its end nor its existence is perceptible here on the earth. Having
cut these firm roots of the Ashvattha tree by the mighty ax of (Jnana and)
Vairaagya or detachment; (15.03)
The goal (of nirvana) should be sought
reaching which one does not come back; thus thinking: In that very primal
spirit I take refuge from which this primal manifestation comes forth.
(15.04)
Those who are free from pride and
delusion, who have conquered the evil of attachment, who are constantly
dwelling in the Supreme Self with all Kaama completely stilled, who are
free from the dualities known as pleasure and pain; such undeluded persons
reach the eternal goal. (15.05)
The sun does not illumine there,
nor the moon, nor the fire. That is My supreme abode. Having reached there
they do not come back. (15.06)
Atma in the body is My eternal indivisible
fragment indeed. Atma gets bound (or attached, and is called Jeevaatma)
due to superimposition or association with the six sensory faculties, including
the mind, of perception. (15.07)
As the air takes away the aroma from
the source (or flower), similarly Atma takes the six sensory faculties
from the physical body it casts off (during death) to the (new physical)
body it acquires (in reincarnation by the power of Karma). (See also 2.13)
(15.08)
The Jeevaatma enjoys sense pleasures
with the help of six sensory faculties: hearing, touch, sight, taste, smell,
and mind. (15.09)
The ignorant do not perceive Jeeva
departing from the body, or remaining in the body and enjoying sense pleasures
by associating with the Gunas. Those with the eye of knowledge can see.
(15.10)
The yogis striving (for perfection)
behold Atma abiding in their heart; but the ignorant, whose intellect is
not pure, do not perceive Him even though striving. (15.11)
The light that coming from the sun
illumines the whole world; and which is in the moon, and in the fire; know
that light to be Mine. (See also 13.17 and 15.06) (15.12).
Entering the earth I support all
beings with My energy; becoming the sap-giving moon I nourish all the plants.
(15.13)
Becoming the digestive fire, I remain
in the body of all living beings; uniting with vital breaths, the Prana
and Apana, I digest all four varieties of food; and (15.14)
I am seated in the hearts of all
beings. The memory, knowledge, and the removal of doubts and wrong notions
(about the Self) by reasoning or in Samadhi come from Me. I am verily that
which is to be known by (the study of) all the Vedas. I am, indeed, the
author of the Vedanta and the knower of the Vedas. (See also 6.39) (15.15)
There are two entities in this world:
the perishable and the imperishable. (The bodies of) all beings are perishable,
and the Atma is imperishable. (15.16)
There is another supreme spirit called
Ishvara or Paramaatma, the indestructible Lord who pervades the three worlds
and sustains them. (15.17)
I am beyond the perishable body,
and higher than the imperishable Atma; therefore, I am known in this world
and in the Vedas as Purushottama, or the Supreme Spirit. (15.18)
The wise one, who truly knows Me
as the Purushottama, knows everything and worships (or surrenders unto)
Me wholeheartedly, O Arjuna. (See also 7.14, 14.26, and 18.66) (15.19)
Thus this most secret science has
been explained by Me, O sinless Arjuna. Having understood this, one becomes
enlightened and one's all duties are accomplished. (15.20) |