The tree with roots above

They speak of an eternal Ashvattha tree, its root above and its branches below, whose leaves are the Vedas. One who knows it is a knower of the Vedas.

Its branches spread below and above, nourished by the guṇas, its shoots are the sense-objects; and below, in the world of human beings, its roots stretch downward, binding one to action.

Its true form is not perceived here as it is—not its end, not its beginning, not its foundation. Having cut down this firmly rooted Ashvattha with the strong axe of non-attachment, one must then seek out that state from which, once reached, none return again—taking refuge in that same primal Puruṣa from whom this ancient outward movement first streamed forth.

Free from pride and delusion, having conquered the flaw of attachment, ever established in the ātman, desires having fully withdrawn, released from the pairs of opposites called pleasure and pain—the undeluded reach that eternal state.

That which the sun does not illumine, nor the moon, nor fire—that is my supreme abode; having gone there, none return.

An eternal fragment of myself, becoming a living soul in the world of the living, draws to itself the senses, with mind as the sixth, which rest in prakṛti.

When the lord of the body takes on a body, and when he leaves it, he takes these and departs, just as the wind carries scents away from their source.

Presiding over ear, eye, touch, taste, and smell, and over mind as well, he enjoys the sense-objects.

The deluded do not see him as he departs, or stays, or experiences, or is joined with the guṇas—but those with the eye of knowledge see him.

Yogis who strive see him established within themselves; but those whose selves are unrefined, lacking understanding, do not see him even though they strive.

The radiance that dwells in the sun and illumines the whole world, and that which is in the moon and in fire—know that radiance to be mine.

Entering the earth, I sustain all beings by my energy; and becoming the moon, full of sap, I nourish all the plants.

Becoming the fire Vaishvanara, dwelling in the bodies of living beings, joined with prana and apana, I digest the four kinds of food.

I am seated in the hearts of all; from me come memory, knowledge, and their loss. I am the one to be known by all the Vedas; I am indeed the author of Vedanta, and I am the knower of the Veda.

There are two Purushas in this world—the perishable and the imperishable. The perishable is all beings; the imperishable is called the Kutastha, the unchanging witness.

But there is another, the highest Puruṣa, called the supreme ātman, the imperishable lord, who, entering the three worlds, sustains them.

Since I transcend the perishable and am higher even than the imperishable, therefore I am celebrated in the world and in the Veda as Purushottama, the highest Puruṣa.

Whoever, undeluded, thus knows me as the highest Puruṣa, knows all there is to know and worships me with his whole being, Bharata.

Thus, sinless one, this most secret teaching has been spoken by me. Understanding this, a person becomes possessed of buddhi and has accomplished all that needs to be done, Bharata.