is said that there is an imperishable banyan tree,
that has its roots upwards and its branches down,
and whose leaves are the Vedic hyms.
One who knows this tree
is the knower of the Vedas.
The branches of this tree
extend down-ward and up-ward
nourished by the three modes of material nature.
The twigs are the objects of the senses.
This tree also has roots going down,
and these are bound
to the fruitive actions of human society.
The real form of this tree
cannot be perceived in this world.
No one can understand where it ends,
where it begins,
or where its foundation is.
But with determination
one must cut down this strongly rooted tree,
with the weapon of detachment.
Thereafter, one must seek that place
from which having gone,
one never returns,
and there surrender to that Supreme Lord
from whom everything began,
and from whom everything has extended
since time immemorial.
Those who are free from false prestige,
illusion and false association,
who understand the eternal,
who are done with the material lust,
who are freed from the dualities of happiness,
and distress, and who unbewildered,
know how to surrender unto the Supreme Lord,
attain to that eternal kingdom.
That Supreme Abode of mine
is not illuminated by the sun or moon,
nor by fire and electricity,
Those who reach it
never return to the material world.
The living entities in this conditioned
are My eternal fragmental parts,
Due to conditioned life,
they are struggling very hard
with the six senses,
which include the mind.
The living entity in the material world
carries his different conceptions of life
from one body to another,
as the air carries aromas.
Thus he takes one kind of body
and again quits it to take another.
The living entity,
thus taking another gross body,
obtains a certain type
of ear, eye, tongue, nose and sense of touch,
which are grouped about the mind.
He thus enjoys a particular set of sense objects.
The foolish cannot understand
how a living entity can quit his body,
nor can they understand
what sort of body he enjoys
under the spell of the modes of nature.
But one can see all this.
The endeavouring transcendentalists,
who are situated in self-realization,
can see all this clearly.
But those whose minds
are not developed
and who are not situated
in self-realization cannot see what is taking place,
though they may try to.
The splendour of the sun,
which dissipates the darkness of this whole world,
comes from Me.
And the splendour of the moon
and the splendour of the fire
are also from Me.
I enter into each planet
and by My energy
they stay in orbit.
I become the moon
and thereby supply the juice of life
to all vegetables.
I am the fire of digestion
in the bodies of all living entities,
and I join with the air of life,
outgoing and incoming
the four kinds of food-stuffs.
I am seated in everyone's heart,
and from Me come remembrance, knowledge and forgetfulness.
By all the Vedas, I am to be known,
Indeed I am the compiler of the Vedanta,
and I am the knower of the Vedas.
There are two classes of being,
the fallible and the infallible.
In the material world
every living entity is fallible,
and in the spiritual world
every living being is called infallible.
Besides these two,
there is the greatest living personality,
the Supreme Soul,
the imperishable Lord Himself,
who has entered the three worlds
and is maintaining them.
Because I am transcendental,
beyond the fallible and the infallible,
and because I am the greatest,
I am celebrated both in this world,
and in the Vedas
as that Supreme Person.
Whoever knows Me
as the Supreme Lord,
is the knower of everything.
He therefore engages himself
in full devotional service to Me,
O son of Bharata.
This is the most confidential part
of the Vedic scriptures,
O sinless One,
and it is disclosed now by Me.
Whoever understands this
will become wise,
and his endeavours
will know perfection.