Purusottama Yoga

The Blessed Lord (Śrī Bhagavān) said: With roots above and branches below, they say the Ashvattha tree is imperishable (avyayam). Whose leaves are the Vedic hymns (chandāṃsi), he who knows it, he is the knower of the Veda (vedavit).

Below and above its branches spread, nourished by the qualities (guṇas), with the objects of the senses as its shoots. And below its roots stretch forth, binding to action (karma) in the human world.

Its form is not perceived here in this way, neither its end, nor its beginning, nor its foundation. Having cut this Ashvattha tree, with its firmly grown roots, with the strong weapon of non-attachment (asaṅga),

Then that place is to be sought, having gone to which they do not return again. "I seek refuge in that very primal Person (Puruṣa), from whom the ancient creative energy (pravṛtti) streamed forth."

Free from pride and delusion, having conquered the fault of attachment, constantly abiding in the supreme Self (adhyātma), with desires turned away, Freed from the pairs of opposites known as happiness and sorrow, the unbewildered ones go to that imperishable place.

The sun does not illuminate that, nor the moon, nor the fire (pāvaka). Having gone to which they do not return, that is My supreme abode.

A fraction of Myself indeed, in the world of living beings, having become an eternal living soul (jīvabhūta), Draws to itself the senses, with the mind as the sixth, which are situated in nature (prakṛti).

When the Lord (Īśvara) acquires a body, and also when he departs from it, Taking these, he goes along, like the wind taking fragrances from their seat.

Presiding over hearing, sight, and touch, taste, and smell as well, And the mind, he experiences the objects of the senses.

Whether departing, or staying, or experiencing, endowed with the qualities (guṇas), The deluded do not perceive him; those with the eye of knowledge (jñānacakṣuṣaḥ) perceive him.

And the striving yogis perceive him established in the self (ātman). But those of unperfected selves (akṛtātmānaḥ), even striving, do not perceive him, the unthinking ones.

That brilliance which, situated in the sun, illuminates the entire world, And that which is in the moon, and which is in the fire, know that brilliance (tejas) to be Mine.

And having entered the earth, I support the beings with My energy (ojas). And I nourish all the plants, having become the juicy Soma.

I, having become the fire of digestion (Vaiśvānara), taking refuge in the bodies of breathing beings, Joined with the inward and downward breaths (prāṇa and apāna), digest the four kinds of food.

And I am seated in the hearts of all; from Me are memory, knowledge (jñāna), and their removal. And by all the Vedas, I alone am to be known; I am the maker of the Vedanta, and the knower of the Vedas (vedavit) indeed.

There are these two Persons (puruṣau) in the world, the perishable and the imperishable (akṣara) as well. The perishable is all beings; the immovable (kūṭastha) is called the imperishable.

But the highest Person (Puruṣa) is another, declared to be the supreme Self (Paramātman), Who, having entered the three worlds, sustains them, the imperishable Lord (Īśvara).

Because I transcend the perishable, and am also higher than the imperishable (akṣara), Therefore I am celebrated in the world and in the Veda, as the Supreme Person (Puruṣottama).

He who, unbewildered, thus knows Me as the Supreme Person (Puruṣottama), He, knowing all, worships Me with his whole being (bhāva), O descendant of Bharata (Bhārata).

Thus this most secret teaching, has been spoken by Me, O Sinless one (Anagha). Having understood this, one would become wise, and one who has accomplished his duties (kṛtakṛtya), O descendant of Bharata (Bhārata).