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
reasoningor in Samadhicome 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)
