श्रीभगवानुवाच ।
ऊर्ध्वमूलमधः(श्)शाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं(वँ) वेद स वेदवित् ॥
śrī-bhagavānuvāca ।
ūrdhvamūlamadhaḥ(ś)śākham aśvatthaṃ prāhuravyayam ।
chandāṃsi yasya parṇāni yas taṃ(v) veda sa vedavit ॥
Śrī Bhagavān describes samsāra as a beginningless aśvattha tree whose root is Brahman above, whose branches are the visible universe below, and whose leaves are Vedic karmas; the one who understands this tree along with its root truly understands the Veda.
श्रीभगवान् śrī-bhagavān = Śrī Bhagavān, उवाच uvāca = said, ऊर्ध्वमूलम् ūrdhva-mūlam = having the root above, अधःशाखम् adhaḥ-śākham = having the branches below, अश्वत्थम् aśvattham = the aśvattha tree; here, the tree of samsāra, प्राहुः prāhuḥ = they say, they declare, अव्ययम् avyayam = eternal, undecaying, beginningless as a cycle, छन्दांसि chandāṃsi = the Vedas; here, especially Vedic karmas, यस्य yasya = whose, पर्णानि parṇāni = leaves, यः yaḥ = whoever, तम् tam = that, वेद veda = knows, सः saḥ = he, वेदवित् vedavit = knower of the Veda
Reflection
◈Do I see samsāra only as occasional difficulties, or do I recognize the deeper pattern of repeated dependence, change, and insecurity?
◈Are my prayers and rituals helping me purify the mind and move toward Vedānta, or am I using them only to seek better fruits on the same tree?
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा(:)गुणप्रवृद्धा विषयप्रवालाः ।
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥
adhaś cordhvaṃ prasṛtās tasya śākhā(ḥ)guṇa-pravṛddhā viṣaya-pravālāḥ ।
adhaś ca mūlāny anusantatāni karmānubandhīni manuṣya-loke ॥
The branches of the samsāra tree spread above, below, and in the middle, nourished by the guṇas, with sense objects as tender shoots; its secondary roots, rāga-dveṣa-vāsanās, spread below in manuṣya-loka and bind the jīva through karma.
अधः adhaḥ = below, च ca = and, ऊर्ध्वम् ūrdhvam = above, प्रसृताः prasṛtāḥ = spread out, extended, तस्य tasya = of that, शाखाः śākhāḥ = branches, गुणप्रवृद्धाः guṇa-pravṛddhāḥ = nourished or developed by the guṇas, विषयप्रवालाः viṣaya-pravālāḥ = having sense objects as tender shoots, अधः adhaḥ = below, च ca = and, मूलानि mūlāni = roots, अनुसन्ततानि anusantatāni = spread out, extended continuously, कर्मानुबन्धीनि karmānubandhīni = causing bondage through karma; resulting in karma, मनुष्यलोके manuṣya-loke = in the human world
Reflection
◈Which sense objects most quickly produce desire, comparison, or agitation in me?
◈What are my strongest rāga-dveṣas right now — the things I feel I must get or must avoid?
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूलम् असङ्गशस्त्रेण दृढेन छित्त्वा ॥
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā ।
aśvatthamenaṃ suvirūḍhamūlam asaṅgaśastreṇa dṛḍhena chittvā ॥
The real nature, beginning, end, or middle of this well-rooted samsāra tree cannot be fully grasped here; therefore, one should firmly cut it with the strong weapon of asaṅga, detachment.
न na = not, रूपम् rūpam = form, nature, अस्य asya = of this, इह iha = here, तथा tathā = as such, in that manner, उपलभ्यते upalabhyate = is perceived, is obtained, is understood, न na = not, अन्तः antaḥ = end, न na = not, च ca = and, आदिः ādiḥ = beginning, न na = not, च ca = and, सम्प्रतिष्ठा sampratiṣṭhā = middle, stable basis; here, middle, अश्वत्थम् aśvattham = the aśvattha tree; here, the samsāra tree, एनम् enam = this, सुविरूढमूलम् suvirūḍha-mūlam = well-rooted, having strong roots, असङ्गशस्त्रेण asaṅga-śastreṇa = with the weapon of detachment, दृढेन dṛḍhena = firm, strong, छित्त्वा chittvā = having cut
Reflection
◈What part of samsāra am I still trying to make fully predictable, controllable, and secure?
◈Which relationship, role, possession, achievement, or identity do I lean on like a “cardboard chair” for final support?
ततः(फ्) पदं(न्) तत्परिमार्गितव्यं(यँ) यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये यतः(फ्) प्रवृत्तिः(फ्) प्रसृता पुराणी ॥
tataḥ(f) padaṃ(n) tat parimārgitavyaṃ(y) yasmingatā na nivartanti bhūyaḥ ।
tameva cādyaṃ puruṣaṃ prapadye yataḥ(f) pravṛttiḥ(f) prasṛtā purāṇī ॥
After cutting dependence on samsāra through vairāgyam, the seeker must enquire into Brahman, the goal from which there is no return, and surrender to the original Puruṣa from whom the ancient creation has emerged.
ततः tataḥ = thereafter, पदम् padam = the goal, destination; Brahman, तत् tat = that, परिमार्गितव्यम् parimārgitavyam = should be sought, should be enquired into, यस्मिन् yasmin = in which, गताः gatāḥ = having reached, न na = not, निवर्तन्ति nivartanti = return, भूयः bhūyaḥ = again, तम् tam = that, एव eva = alone, indeed, च ca = and, आद्यम् ādyam = original, primal, पुरुषम् puruṣam = Puruṣa, all-pervading Bhagavān, प्रपद्ये prapadye = I surrender, यतः yataḥ = from whom, प्रवृत्तिः pravṛttiḥ = emergence, origination, activity of creation, प्रसृता prasṛtā = has proceeded, has emerged, पुराणी purāṇī = ancient
Reflection
◈Have I stopped with vague detachment, or have I actually begun systematic Vedānta-vicāra?
◈In my spiritual effort, do I rely only on my personal willpower, or do I include śaraṇāgati and prayer for Bhagavān’s grace?
निर्मानमोहा जितसङ्गदोषा(:) अध्यात्मनित्या विनिवृत्तकामाः ।
द्वन्द्वैर्विमुक्ताः(स्) सुखदुःखसंज्ञैः(र्) गच्छन्त्यमूढाः(फ्) पदमव्ययं(न्) तत् ॥
nirmānamohā jita-saṅga-doṣā(ḥ) adhyātmanityā vinivṛttakāmāḥ ।
dvandvairvimuktāḥ(s) sukhaduḥkhasaṃjñaiḥ(r) gacchantyamūḍhāḥ(f) padamavyayaṃ(n) tat ॥
Those who cultivate Vedānta-friendly virtues — humility, freedom from delusion, mastery over attachment, freedom from binding desires, endurance of pleasure and pain, and steady commitment to spiritual pursuit — become wise and attain the imperishable Brahman.
निर्मानमोहाः nirmāna-mohāḥ = those free from pride and delusion, जितसङ्गदोषाः jita-saṅga-doṣāḥ = those who have conquered the defect of attachment, अध्यात्मनित्याः adhyātma-nityāḥ = those ever committed to spiritual pursuit, विनिवृत्तकामाः vinivṛtta-kāmāḥ = those whose binding desires have withdrawn, द्वन्द्वैः dvandvaiḥ = from the pairs of opposites, विमुक्ताः vimuktāḥ = freed, सुखदुःखसंज्ञैः sukha-duḥkha-saṃjñaiḥ = known as pleasure and pain, गच्छन्ति gacchanti = they attain, they go to, अमूढाः amūḍhāḥ = the undeluded, the wise, पदम् padam = the goal, Brahman, अव्ययम् avyayam = imperishable, undecaying, तत् tat = that
Reflection
◈Which is more active in my life right now: caring for “what I have,” or caring for “what I am”?
◈Where do I show emotional slavery — to a person, object, role, comfort, praise, or situation?
न तद्भासयते सूर्यो(:)
न शशाङ्को न पावकः ।
यद्गत्वा न निवर्तन्ते
तद्धाम परमं मम ॥
na tad bhāsayate sūryo(aḥ)
na śaśāṅko na pāvakaḥ ।
yad gatvā na nivartante
tad dhāma paramaṃ mama ॥
That supreme Brahman, Bhagavān’s highest nature, is self-effulgent consciousness, not illumined by the sun, moon, or fire; attaining that, the wise do not return to samsāra.
न na = not, तत् tat = that, भासयते bhāsayate = illumines, सूर्यः sūryaḥ = the sun, न na = not, शशाङ्कः śaśāṅkaḥ = the moon, न na = not, पावकः pāvakaḥ = fire, यत् yat = which, गत्वा gatvā = having reached, न na = not, निवर्तन्ते nivartante = they return, तत् tat = that, धाम dhāma = supreme nature, abode, light; here, Bhagavān’s supreme nature, परमम् paramam = supreme, मम mama = My
Reflection
◈Do I usually identify with what is known — body, emotion, thought, role — or do I enquire into the awareness that knows them?
◈When I say “I am disturbed,” can I pause and notice: the disturbance is known to me; therefore I am not merely the disturbance?
ममैवांशो जीवलोके
जीवभूतः(स्) सनातनः ।
मनः(ष्) षष्ठानीन्द्रियाणि
प्रकृतिस्थानि कर्षति ॥
mamaivāṃśo jīvaloke
jīvabhūtaḥ(ṣ) sanātanaḥ ।
manaḥ(ṣ) ṣaṣṭhānīndriyāṇi
prakṛtisthāni karṣati ॥
Brahman alone, as Bhagavān’s own reflection in the mind, appears as the eternal jīva in living beings, and at death that jīva draws away the five sense faculties along with the mind from the physical body.
मम mama = of Me, My, एव eva = alone, indeed, अंशः aṃśaḥ = part; here, reflection, जीवलोके jīvaloke = in the world of living beings, जीवभूतः jīvabhūtaḥ = having become the jīva, सनातनः sanātanaḥ = eternal, beginningless and continuing, मनःषष्ठानि manaḥ-ṣaṣṭhāni = with the mind as the sixth, इन्द्रियाणि indriyāṇi = sense faculties, प्रकृतिस्थानि prakṛti-sthāni = situated in prakṛti; here, situated in the physical body, कर्षति karṣati = draws, pulls, drags
Reflection
◈When I look at myself, do I stop at the body and personality, or do I enquire into the consciousness because of which body and mind are known?
◈When I interact with others, can I remember that the same original consciousness is reflected in different minds?
शरीरं(यँ) यदवाप्नोति
यच्चाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति
वायुर्गन्धानिवाशयात् ॥
śarīraṃ(y) yadavāpnoti
yaccāpyutkrāmatīśvaraḥ ।
gṛhītvaitāni saṃyāti
vāyurgandhānivāśayāt ॥
When the jīva, the master of the body, leaves one body and takes another, it carries the subtle mind and sense faculties with it, just as the invisible wind carries fragrance from a flower.
शरीरम् śarīram = body, यत् yat = when, अवाप्नोति avāpnoti = obtains, attains, च ca = and, अपि api = also, उत्क्रामति utkrāmati = departs, goes out, ईश्वरः īśvaraḥ = master; here, the jīva as master of the body, गृहीत्वा gṛhītvā = having taken, एतानि etāni = these, संयाति saṃyāti = goes, travels, वायुः vāyuḥ = wind, गन्धान् gandhān = fragrances, इव iva = like, as, आशयात् āśayāt = from the source, from the seat; here, from the flower
Reflection
◈What “fragrance” am I creating in my subtle body through my daily thoughts, habits, and attachments?
◈Do I live as though only the physical body matters, or do I give attention to the mind and saṃskāras that accompany the jīva?
श्रोत्रं(ञ्) चक्षुः(स्) स्पर्शनं(ञ्) च
रसनं(ङ्) घ्राणमेव च ।
अधिष्ठाय मनश्चायं(वँ)
विषयानुपसेवते ॥
śrotraṃ(ñ) cakṣuḥ(s) sparśanaṃ(ñ) ca
rasanaṃ(ṅ) ghrāṇameva ca ।
adhiṣṭhāya manaścāyaṃ(v)
viṣayānupasevate ॥
The jīva, after entering a body, operates through the ear, eye, skin, tongue, nose, and mind, and experiences the sense objects of the world.
श्रोत्रम् śrotram = ear; faculty of hearing, चक्षुः cakṣuḥ = eye; faculty of seeing, स्पर्शनम् sparśanam = skin; faculty of touch, च ca = and, रसनम् rasanam = tongue; faculty of taste, घ्राणम् ghrāṇam = nose; faculty of smell, एव eva = also, indeed, अधिष्ठाय adhiṣṭhāya = resorting to, presiding over, मनः manaḥ = mind, अयम् ayam = this one, this jīva, विषयान् viṣayān = sense objects, उपसेवते upasevate = experiences, enjoys, contacts
Reflection
◈Which sense door most often pulls my mind outward — eyes, ears, tongue, skin, or nose?
◈Do I notice that experience requires the mind, or do I assume the senses alone are experiencing?
उत्क्रामन्तं स्थितं(वँ) वापि
भुञ्जानं(वँ) वा गुणान्वितम् ।
विमूढा नानुपश्यन्ति
पश्यन्ति ज्ञानचक्षुषः ॥
utkrāmantaṃ sthitaṃ(v) vāpi
bhuñjānaṃ(v) vā guṇānvitam ।
vimūḍhā nānupaśyanti
paśyanti jñānacakṣuṣaḥ ॥
The deluded do not recognize the jīva as it leaves the body, stays in the body, experiences through the body-mind, and is associated with the guṇas; but those with the eye of knowledge recognize it.
उत्क्रामन्तम् utkrāmantam = departing, leaving the body, स्थितम् sthitam = remaining, staying in the body, वा vā = or, अपि api = also, भुञ्जानम् bhuñjānam = experiencing, enjoying, गुणान्वितम् guṇānvitam = associated with the guṇas, विमूढाः vimūḍhāḥ = the deluded ones, न na = not, अनुपश्यन्ति anupaśyanti = recognize, see properly, पश्यन्ति paśyanti = see, recognize, ज्ञानचक्षुषः jñāna-cakṣuṣaḥ = those who have the eye of knowledge
Reflection
◈Do I usually see only the body and behavior, or do I remember the subtle jīva behind them?
◈When I see life functioning, do I recognize it as a pointer to consciousness?
यतन्तो योगिनश्चैनं
पश्यन्त्यात्मन्यवस्थितम् ।
यतन्तोऽप्यकृतात्मानो(नः)
नैनं पश्यन्त्यचेतसः ॥
yatanto yoginaścainaṃ
paśyantyātmanyavasthitam ।
yatanto’pyakṛtātmāno(naḥ)
nainaṃ paśyantyacetasaḥ ॥
Those yogis who strive with a purified and prepared mind recognize Brahman present in the body-mind as the jīva, while the impure-minded and undiscriminating do not recognize it even though they may make effort.
यतन्तः yatantaḥ = striving, making effort, योगिनः yoginaḥ = yogis; mature, discerning seekers, च ca = and, एनम् enam = this one, this Brahman/jīva principle, पश्यन्ति paśyanti = see, recognize, आत्मनि ātmani = in the body-mind complex, here, अवस्थितम् avasthitam = present, residing, अपि api = even though, even, अकृतात्मानः akṛtātmānaḥ = those whose minds are not prepared or purified, न na = not, अचेतसः acetasaḥ = undiscriminating, lacking clear understanding
Reflection
◈Is my spiritual effort supported by purity, humility, and discrimination, or is it only activity?
◈When I look at a living body, do I stop with the visible form, or do I remember the invisible consciousness because of which it is alive?
यदादित्यगतं(न्) तेजो(जः)
जगद्भासयतेऽखिलम् ।
यच्चन्द्रमसि यच्चाग्नौ
तत्तेजो विद्धि मामकम् ॥
yad āditya-gataṃ(n) tejo(jaḥ)
jagadbhāsayate’khilam ।
yaccandramasi yaccāgnau
tattejo viddhi māmakam ॥
The light and energy present in the sun, moon, and fire, which illumine and sustain the world, should be understood as Bhagavān’s own power.
यत् yat = which, आदित्यगतम् āditya-gatam = present in the sun, तेजः tejaḥ = light, brilliance, energy, power, जगत् jagat = the world, universe, भासयते bhāsayate = illumines, अखिलम् akhilam = entire, whole, चन्द्रमसि candramasi = in the moon, च ca = and, अग्नौ agnau = in fire, तत् tat = that, विद्धि viddhi = know, understand, मामकम् māmakam = Mine, belonging to Me
Reflection
◈When I see sunlight, moonlight, or fire, do I pause to recognize them as Bhagavān’s tejas?
◈Do I treat natural forces only as utilities, or also as sacred manifestations of Bhagavān’s order?
गामाविश्य च भूतानि
धारयाम्यहमोजसा ।
पुष्णामि चौषधीः(स्) सर्वाः(स्)
सोमो भूत्वा रसात्मकः ॥
gāmāviśya ca bhūtāni
dhārayāmyahamojasā ।
puṣṇāmi cauṣadhīḥ(s) sarvāḥ(s)
somo bhūtvā rasātmakaḥ ॥
Bhagavān says: entering the earth, I sustain all living beings through solar energy and vital power; becoming the nourishing Soma, I nourish all plants with life-giving rasa.
गाम् gām = the earth, आविश्य āviśya = having entered, pervading, च ca = and, भूतानि bhūtāni = living beings, धारयामि dhārayāmi = I sustain, support, अहम् aham = I, ओजसा ojasā = with energy, vitality, prāṇic power, पुष्णामि puṣṇāmi = I nourish, औषधीः oṣadhīḥ = plants, herbs, vegetation, सर्वाः sarvāḥ = all, सोमः somaḥ = Soma, the moon principle, भूत्वा bhūtvā = having become, रसात्मकः rasātmakaḥ = of the nature of rasa, full of nourishing sap
Reflection
◈Do I receive food as a sacred gift from earth, sun, moon, plants, and Bhagavān’s order?
◈Do I treat the earth as something to exploit, or as a sustaining manifestation of Bhagavān?
अहं(वँ) वैश्वानरो भूत्वा
प्राणिनां(न्) देहमाश्रितः ।
प्राणापानसमायुक्तः(फ़्)
पचाम्यन्नं(ञ्) चतुर्विधम् ॥
ahaṃ(v) vaiśvānaro bhūtvā
prāṇināṃ(n) deham āśritaḥ ।
prāṇāpānasamāyuktaḥ(f)
pacāmyannaṃ(ñ) caturvidham ॥
Bhagavān says: becoming the digestive fire called Vaiśvānara, residing in the bodies of living beings and supported by prāṇa and apāna, I digest the four kinds of food.
अहम् aham = I, वैश्वानरः vaiśvānaraḥ = Vaiśvānara, digestive fire, भूत्वा bhūtvā = having become, प्राणिनाम् prāṇinām = of living beings, देहम् deham = body, आश्रितः āśritaḥ = residing in, taking shelter in, प्राणापानसमायुक्तः prāṇāpāna-samāyuktaḥ = joined with prāṇa and apāna, पचामि pacāmi = I digest, cook, अन्नम् annam = food, चतुर्विधम् caturvidham = fourfold, of four kinds
Reflection
◈Do I eat with gratitude, or do I treat food and digestion as ordinary mechanical events?
◈Do I respect the digestive fire through moderation, timing, and suitable food?
सर्वस्य चाहं हृदि सन्निविष्टो(टः)
मत्तः(स्) स्मृतिर्ज्ञानमपोहनं(ञ्) च ।
वेदैश्च सर्वैरहमेव वेद्यो(द्यः)
वेदान्तकृद्वेदविदेव चाहम् ॥
sarvasya cāhaṃ hṛdi sanniviṣṭo(ṭaḥ)
mattaḥ(s) smṛtirjñānamapohanaṃ(ñ) ca ।
vedaiśca sarvairahameva vedyo(dyaḥ)
vedāntakṛdvedavideva cāham ॥
Bhagavān says: I am present in the heart of all as consciousness; from Me arise memory, knowledge, and forgetfulness; I alone am to be known through all the Vedas, and I am the revealer and knower of Vedānta.
सर्वस्य sarvasya = of all, च ca = and, अहम् aham = I, हृदि hṛdi = in the heart, in the mind/inner instrument, सन्निविष्टः sanniviṣṭaḥ = seated, present, entered, मत्तः mattaḥ = from Me, स्मृतिः smṛtiḥ = memory, ज्ञानम् jñānam = knowledge, learning faculty, अपोहनम् apohanam = forgetfulness, वेदैः vedaiḥ = by/through the Vedas, सर्वैः sarvaiḥ = all, एव eva = alone, indeed, वेद्यः vedyaḥ = to be known, वेदान्तकृत् vedānta-kṛt = revealer/maker of Vedānta, वेदवित् veda-vit = knower of the Veda
Reflection
◈When I learn, remember, or forget, do I recognize these mental faculties as Bhagavān’s gifts?
◈What should I remember more deeply — śāstra, gratitude, values, or my spiritual goal?
द्वाविमौ पुरुषौ लोके
क्षरश्चाक्षर एव च ।
क्षरः(स्) सर्वाणि भूतानि
कूटस्थोऽक्षर उच्यते ॥
dvāvimau puruṣau loke
kṣaraścākṣara eva ca ।
kṣaraḥ(s) sarvāṇi bhūtāni
kūṭastho’kṣara ucyate ॥
In the world, there are two material principles: the perishable manifest universe called kṣara-puruṣaḥ, and the relatively imperishable unmanifest matter, māyā, called akṣara-puruṣaḥ.
द्वौ dvau = two, इमौ imau = these two, पुरुषौ puruṣau = puruṣas, principles, लोके loke = in the world, क्षरः kṣaraḥ = the perishable, changing manifest matter, च ca = and, अक्षरः akṣaraḥ = the imperishable, here unmanifest matter, एव eva = indeed, also, सर्वाणि sarvāṇi = all, भूतानि bhūtāni = beings, manifest things, कूटस्थः kūṭasthaḥ = kūṭastha; here, unmanifest matter, māyā, उच्यते ucyate = is called
Reflection
◈What changing thing am I treating as though it were permanent — body, role, relationship, possession, success, or emotion?
◈Can I recognize that even hidden tendencies and causal conditions belong to the material order, not to the final Self?
उत्तमः(फ़्) पुरुषस्त्वन्यः(फ़्)
परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य
बिभर्त्यव्यय ईश्वरः ॥
uttamaḥ(f) puruṣastvanyaḥ(f)
paramātmetyudāhṛtaḥ ।
yo lokatrayamāviśya
bibhartyavyaya īśvaraḥ ॥
Different from both kṣara, the manifest changing universe, and akṣara, the unmanifest māyā, is the highest Puruṣa, the changeless consciousness called Paramātmā, which pervades and sustains the entire material order.
उत्तमः uttamaḥ = highest, greatest, पुरुषः puruṣaḥ = Puruṣa, principle, तु tu = but, however, अन्यः anyaḥ = different, other, परमात्मा paramātmā = Paramātmā, supreme Self, इति iti = thus, उदाहृतः udāhṛtaḥ = is called, is declared, यः yaḥ = which, who, लोकत्रयम् loka-trayam = the three worlds, आविश्य āviśya = having entered, pervading, बिभर्ति bibharti = sustains, supports, अव्ययः avyayaḥ = changeless, undecaying, ईश्वरः īśvaraḥ = master, independent principle
Reflection
◈Am I identifying mainly with kṣara — body, roles, emotions, possessions, and changing experiences?
◈Do I mistake mental quietness or blankness for the final Self, instead of recognizing the consciousness that knows even quietness and blankness?
यस्मात्क्षरमतीतोऽहम्
अक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च
प्रथितः(फ़्) पुरुषोत्तमः ॥
yasmātkṣaramatīto’ham
akṣarādapi cottamaḥ ।
ato’smi loke vede ca
prathitaḥ(f) puruṣottamaḥ ॥
Because Bhagavān, as nirguṇa caitanyam, is beyond the perishable manifest universe and superior even to unmanifest māyā, He is known in the world and in the Vedas as Puruṣottama, the highest Puruṣa.
यस्मात् yasmāt = because, since, क्षरम् kṣaram = the perishable, manifest matter, अतीतः atītaḥ = beyond, transcending, अहम् aham = I, अक्षरात् akṣarāt = than akṣara, than unmanifest matter, अपि api = even, च ca = and, उत्तमः uttamaḥ = superior, highest, अतः ataḥ = therefore, अस्मि asmi = I am, लोके loke = in the world, वेदे vede = in the Veda, प्रथितः prathitaḥ = well known, celebrated, पुरुषोत्तमः puruṣottamaḥ = Puruṣottama, the highest Puruṣa
Reflection
◈Where do I still identify with kṣara — body, mind, role, success, pain, or personal story?
◈Do I mistake silence, blankness, or absence of thought for the final Self?
यो मामेवमसम्मूढो(ढः)
जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां
सर्वभावेन भारत ॥
yo māmevamasammūḍho(ḍhaḥ)
jānāti puruṣottamam ।
sa sarvavidbhajati māṃ
sarvabhāvena bhārata ॥
O Bhārata, the one who knows Me without delusion as Puruṣottama knows the essence of everything and worships Me with the whole being.
यः yaḥ = who, the one who, माम् mām = Me, एवम् evam = thus, in this way, असम्मूढः asammūḍhaḥ = undeluded, free from confusion, जानाति jānāti = knows, पुरुषोत्तमम् puruṣottamam = Puruṣottama, the highest Puruṣa, सः saḥ = he, that person, सर्ववित् sarvavit = knower of all; knower of the essence of everything, भजति bhajati = worships, loves, serves, reveres, माम् mām = Me, सर्वभावेन sarvabhāvena = with the whole being, in every way, with all attitudes integrated, भारत bhārata = O Bhārata, Arjuna
Reflection
◈Do I worship Bhagavān only in certain places and situations, or am I learning to see Bhagavān as the truth of all life?
◈Do I understand sarvavit as knowing the essence of everything, rather than collecting endless information?
इति गुह्यतमं शास्त्रम् इदमुक्तं मयानघ ।
एतद्बुद्ध्वा बुद्धिमान्स्यात् कृतकृत्यश्च भारत ॥
iti guhyatamaṃ śāstram idamuktaṃ mayānagha ।
etadbuddhvā buddhimānsyāt kṛtakṛtyaśca bhārata ॥
O sinless Bhārata, this most secret teaching has been given by Me; having understood and assimilated it, one becomes truly wise and fulfilled.
इति iti = thus, गुह्यतमम् guhyatamam = most secret, most subtle, शास्त्रम् śāstram = teaching, scripture, śāstra, इदम् idam = this, उक्तम् uktam = taught, spoken, मया mayā = by Me, अनघ anagha = O sinless one, O pure-minded one, एतत् etat = this, बुद्ध्वा buddhvā = having known, having understood, बुद्धिमान् buddhimān = wise, one endowed with true understanding, स्यात् syāt = may become, becomes, कृतकृत्यः kṛtakṛtyaḥ = fulfilled, one who has done what must be done, च ca = and, भारत bhārata = O Bhārata, Arjuna
Reflection
◈Am I giving time only to object-knowledge, or also to the knowledge of Puruṣottama?
◈Do I merely admire Vedānta, or am I trying to assimilate: “I am not kṣara, not akṣara, but the consciousness beyond both”?