The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
CHAPTER XV.
The Deity said:
They say the inexhaustible Aśvattha* 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 Aśvattha, 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*.. The sun does not light it, nor the moon, nor fire’. 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 sixth2 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*. 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‘; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selves5. But those whose selves have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire*,
1 Cf. Kaṭhopanishad, p. 70, and Sutta Nipata, p. 76.
2 Asvattha stands here for the course of worldly life. Its roots are above, viz. the supreme being; its boughs are Hiraṇyagarbha 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
CHAPTER XV.
The Deity said:
The eternal Aśvattha, they say, has its roots above and its branches below; its leaves are the Khandas. Whoever knows it knows the Vedas. Its branches spread upward and downward, fed by the qualities, and their shoots are sensuous objects. Downward into this human world its roots continue, binding one to action. Its form is not truly known here—neither its end, nor its beginning, nor its support. But let one cut down this Aśvattha, with its deeply fixed roots, using the firm weapon of unconcern, and then seek that seat from which those who reach it never return—knowing that one rests on that primal being from whom the ancient course of worldly life first flowed. Those who are free from pride and delusion, who have overcome the evils of attachment, who constantly contemplate the relation between the supreme and the individual self, who are without desire and free from the pairs of opposites called pleasure and pain—they go, undeluded, to that imperishable seat. The sun does not light it, nor the moon, nor fire. That is my highest abode; once gone there, none returns. An eternal portion of me becomes an individual soul in the mortal world and draws to itself the senses with the mind as the sixth2. Whenever the ruler of the bodily frame takes on or leaves a body, he carries these away with him, as the wind carries perfumes from their seats. Presiding over the senses of hearing, seeing, touch, taste, and smell, and over the mind, he enjoys sensuous objects. The deluded do not see him as he remains in or departs from a body, as he enjoys or is joined to the qualities; those who have eyes of knowledge do see him. Devotees who strive perceive him abiding within their selves5. But those whose selves have not been refined, and who lack discernment, do not perceive him even when they try. Know that the glory which, dwelling in the sun, lights up the whole world—or dwelling in the moon or in fire—is mine.
1 Cf. Kaṭhopanishad, p. 70, and Sutta Nipata, p. 76.
2 Asvattha here stands for the course of worldly life. Its roots are above — namely, the supreme being; its boughs are Hiraṇyagarbha and the other higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit the tree bears, that is, salvation and so on). Upwards and downwards means from the highest to the lowest of created things. Enlarged refers to the qualities manifesting themselves as body, senses, and so forth; objects of sense are sprouts, being attached to the senses, which are the tips of the branches just mentioned. The roots that extend downwards are the desires for various