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
111:1 Cf. Kathopanishad, p. 70, and Sutta Nipâta, p. 76. 111:2 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 112:2 Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipâta, p. 44. 112:3 Cf. Kaushîtaki-upanishad, pp. 86, 87. 112:4 Perceiving objects of sense, or feeling pleasure, pain, &c. 112:5 'Selfs' = bodies, Râmânuga and Srîdhara; 'understandings,' Sankara. In the next sentence 'self' means mind. 112:6 Cf. Maitrî-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening 113:2 I. e. what is drunk, what is licked, what is powdered with the teeth, and what is eaten without such powdering. 113:4 See Introduction, p. 17. 113:5 Cf. Svetâsvatara, p. 294. 113:6 The two are the whole collection of things as they appear and their material cause. The supreme being is a third principle.
Footnotes