Purusottama Yoga
Krishna describes the eternal tree of existence and declares himself as the Supreme Person beyond both perishable and imperishable.
Mamaivamsho jiva-loke jiva-bhutah sanatanah, manah-shashthanindriyani prakrti-sthani karshati
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Urdhva-mulam adhah-shakham ashvattham prahur avyayam, chandamsi yasya parnani yas tam veda sa veda-vit
The Supreme Lord said: There is an eternal banyan tree with roots above and branches below; its leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Sarvasya chaham hridi sannivishto mattah smritir jnanam apohanam cha, vedaish cha sarvair aham eva vedyo vedanta-krid veda-vid eva chaham
I am seated in the hearts of all; from Me come memory, knowledge, and understanding. I am verily that which is to be known by all the Vedas; I am indeed the author of Vedanta and the knower of the Vedas.
Dvav imau purushau loke kshara chaksharা eva cha, ksharah sarvani bhutani kuta-stho 'kshara ucyate
There are two kinds of beings in this world: the perishable and the imperishable. All beings are perishable; the unchanging soul is called imperishable.
Yo mam evam asammudho janati purushottamam, sa sarva-vid bhajati mam sarva-bhavena bharata
Those who, without delusion, know Me as the Supreme Person, know everything and engage in My devotion with their whole being.
Adhaśh chordhvaṁ prasṛitās tasya śhākhā guṇa-pravṛiddhā viṣhaya-pravālāḥ, adhaśh cha mūlāny anusantatāni karmānubandhīni manuṣhya-loke
The branches of the tree extend both upward and downward, nourished by the three gunas, with sense objects as the sprouts. Its roots extend downward, binding one to actions in the human world.
Na rūpam asyeha tathopalabhyate nānto na chādir na cha sampratiṣhṭhā, aśhvattham enaṁ su-virūḍha-mūlam asaṅga-śhastreṇa dṛiḍhena chhittvā
The real form of this tree cannot be perceived in this world, nor its beginning, end, or existence. Cut down this firmly rooted tree with the weapon of detachment.
Nirmāna-mohā jita-saṅga-doṣhā adhyātma-nityā vinivṛitta-kāmāḥ, dvandvair vimuktāḥ sukha-duḥkha-sanjñair gachchhanty amūḍhāḥ padam avyayaṁ tat
Those free from pride and illusion, victorious over attachment, constantly dwelling in the self, with desires completely stilled, liberated from the dualities of pleasure and pain—the undeluded reach that eternal abode.