Chapters
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sri-bhagavan uvaca

urdhva-mulam adhah-sakham
asvattham prahur avyayam
chandamsi yasya parnani
yas tam veda sa veda-vit

The Blessed Lord said:

1. They speak of an imperishable Asvattha [banyan] tree with its root above and branches below. Its leaves are the Vedas; he who knows it is the knower of the Vedas.

adhas cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
adhas ca mulany anusantatani
karmanubandhini manusya-loke

2. Below [downward] and above [upward] spread its branches, nourished by the Gunas [three modes of material nature]; sense-objects are its buds; and below in the world of men stretch forth the roots, engendering action.

na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva

3. Its real form is not here perceived as such, neither its end, nor its origin, nor its existence. Having cut asunder this firm-rooted Asvattha [banyan tree] with the strong axe of non-attachment [detachment];

tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta purani

4. Then that Goal should be sought for, going whither, they do not return again. I seek refuge in that Primeval Purusha from whom streamed forth the Eternal Activity.

nirmana-mohajita-sanga-dosa
adhyatma-nitya vinivrtta-kamah
dvandvair vimuktah sukha-duhkha-samjnair
gacchanty amudhah padam avyayam tat

5. Free from pride [false prestige] and delusion [illusion], with the evil of attachment [false association] conquered, ever dwelling in the Self, their desires completely stilled, liberated from the pairs of opposites known as pleasure and pain, the undeluded reach that Goal Eternal.

na tad bhasayate suryo
na sasanko na pavakah
yad gatva na nivartante
tad dhama paramam mama

6. That the sun illumines not, nor the moon, nor fire; that is My Supreme Abode, going whither they return not.

mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti sthani karsati

7. An eternal portion of Myself having become the Jiva [life] in the world of Jivas, attracts the senses, with mind as the sixth, abiding in Prakriti.

sariram yad avapnoti
yac capy utkramatisvarah
grh itvaitani sam yati
vayur gandhan ivasayat

8. When the Lord obtains a body and when he leaves it, he takes these and goes, as the wind carries the scents from their sources.

srotram caksuh sparsanam ca
rasanam ghranam eva ca
adhisthaya manas cayam
visayan upasevate

9. Presiding over the ear, the eye, the touch, the taste, and the smell, as also the mind, he experiences objects.

utkramantam sthitam vapi
bhunjanam va gunanvitam
vimudha nanupasyanti
pasyantijnana-caksusah

10. The deluded do not see him who departs, stays and enjoys, who is conjoined with the Gunas, but they see, who possess the eye of wisdom.

yatanto yoginas cainam
pasyanty atmany avasthitam
yatanto 'py akrtatmano
nainam pasyanty acetasah

11. Those who strive endued with yoga, cognize him dwelling in the self; though striving, the unrefined and unintelligent see him not.

yad aditya-gatam tejo
jagad bhasayate 'khilam
yac candramasi yac cagnau
tat tejo viddhi mamakam

12. The light which residing in the sun illumines the whole world, that which is in the moon and in the fire - know that light to be Mine.

gam avisya ca bhutani
dharayamy aham ojasa
pusnami causadhih sarvah
somo bhutva rasatmakah

13. Entering the earth I support all beings by My energy; and having become the sapid moon I nourish all herbs.

aham vaisvanaro bhutva
praninam deham asritah
pranapana-samayuktah
pacamy annam catur-vidham

14. Abiding in the body of living beings as Vaisvanara [fire of digestion], associated with Prana [the outgoing air] and Apana [incoming air], I digest the four kinds of food.

sarvasya caham hrdi sannivisto
mattah smrtirjnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

15. And I am seated in the hearts of all; from Me are memory, knowledge, as well as their loss; I am verily that which has to be known by all the Vedas: I am indeed the author of the Vedanta as well as the knower of the Vedas.

dvav imau purusau loke
ksaras caksara eva ca
ksarah sarvani bhutani
kuta-stho 'ksara ucyate

16. There are two Purushas [classes of beings] in the world - the Perishable and the Imperishable. All beings are the Perishable, and the Kutastha [oneness] is called the Imperishable.

uttamah purusas tv anyah
paramatmety udahrtah
yo loka-trayam avisya
bibharty avyaya isvarah

17. But the distinct is the Supreme Purusha called the Highest Self, the indestructible Lord, who pervades and sustains the three worlds.

yasmat ksaram atito 'ham
aksarad api cottamah
ato 'mi loke vede ca
prathitah purusottamah

18. As I transcend the Perishable and am even above the Imperishable, therefore am I known in the world and in the Veda as 'Purushottama,' the Highest Purusha.

yo mam evam asammudho
janati purusottamam
sa sarva-vid bhajati mam
sarva-bhavena bharata

19. He who, undeluded, knows Me as the Highest Self - he knows all, O Bharata, and he worships Me with all his heart.

iti guhyatamam sastram
idam uktam mayanagha
etad buddhva buddhimnan syat
krta-krtyas ca bharata

20. Thus, O sinless one, has this most profound teaching been imparted by Me. Knowing this man becomes enlightened, O Bharata, and all his duties are accomplished.

In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna; this is the fifteenth discourse designated: