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The Deity said :
They say the inexhaustible Asvattha 1 has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seat 2. The sun does not light it, nor the moon, nor fire 3. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth 4.
Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats 5. And presiding over the senses of hearing and seeing, and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities 6; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs 7.
Foot Notes :
1. Cf. Kathopanishad, and Sutta Nipāta,
2. Asvattha stands here for the course of worldly life. Its roots are above, viz. the supreme being; its boughs are Hiranyagarbha and others of the higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit which the tree bears, i. e. salvation, &c.) Upwards and downwards, from the highest to the lowest of created things. Enlarged = the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various enjoyments. Its form not thus known here, i.e. to those who live and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of it is knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As to freedom from pride, cf. Sutta Nipāta,
3. Cf. Kathopanishad, Mundaka, Nrisimhatāpinī, Svetāsvatara,
4. Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipāta,
5. Cf. Kaushītaki-upanishad,
6. Perceiving objects of sense, or feeling pleasure, pain, &c.
7. 'Selfs' = bodies, Rāmānuga and Srīdhara; 'understandings,' Sankara. In the next sentence 'self' means mind.
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