Urdhva Mulam Adhah Sakham lyrics

śrī-bhagavān uvāca ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam chandāṁsi yasya parṇāni yas taṁ veda sa vedavit

sri-bhagavan uvaca urdhva-mulam adhah-sakham asvattham prahur avyayam chandamsi yasya parnani yas tam veda sa vedavit

श्रीभगवान उवाच ऊर्ध्वमूलम अधःशाखम अश्वत्थं प्राहुर अव्ययम छन्दांसि यस्य पर्णानि यस तं वेद स वेदवित

The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ adhaś ca mūlāny anusaṁtatāni karmānubandhīni manuṣya-loke

adhas cordhvam prasrtas tasya sakha guna-pravrddha visaya-pravalah adhas ca mulany anusamtatani karmanubandhini manusya-loke

अधश चोर्ध्वं प्रसृतास तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः अधश च मूलान्य अनुसंततानि कर्मानुबन्धीनि मनुष्यलोके

The branches of this tree extend downward and upward, 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. 3-4) 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 tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has began and in whom everything is abiding since time immemorial.

na rūpam asyeha tathopalabhyate nānto na cādir na ca saṁpratiṣṭhā aśvattham enaṁ su-virūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā

na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva

न रूपम अस्येह तथोपलभ्यते नान्तो न चादिर न च संप्रतिष्ठा अश्वत्थम एनं सुविरूढमूलम असङ्गशस्त्रेण दृढेन छित्त्वा

English meaning not yet written for this verse.

tataḥ padaṁ tat-parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ tam eva cādyaṁ puruṣaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī

tatah padam tat-parimargitavyam yasmin gata na nivartanti bhuyah tam eva cadyam purusam prapadye yatah pravrttih prasrta purani

ततः पदं तत्परिमार्गितव्यं यस्मिन गता न निवर्तन्ति भूयः तम एव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी

English meaning not yet written for this verse.

nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛtta-kāmāḥ dvandvair vimuktāḥ sukha-duḥkha-saṁjñair gacchanty amūḍhāḥ padam avyayaṁ tat

nirmana-moha jita-sanga-dosa adhyatma-nitya vinivrtta-kamah dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam avyayam tat

निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः द्वन्द्वैर विमुक्ताः सुखदुःखसंज्ञैर गच्छन्त्य अमूढाः पदम अव्ययं तत

One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.

na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama

na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama

न तद भासयते सूर्यो न शशाङ्को न पावकः यद गत्वा न निवर्तन्ते तद धाम परमं मम

That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.

mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati

mamaivamso jiva-loke jiva-bhutah sanatanah manah-sasthanindriyani prakrti-sthani karsati

ममैवांशो जीवलोके जीवभूतः सनातनः मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति

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.

śarīraṁ yad avāpnoti yac cāpy utkrāmatīśvaraḥ gṛhītvaitāni saṁyāti vāyur gandhān ivāśayāt

sariram yad avapnoti yac capy utkramatisvarah grhitvaitani samyati vayur gandhan ivasayat

शरीरं यद अवाप्नोति यच चाप्य उत्क्रामतीश्वरः गृहीत्वैतानि संयाति वायुर गन्धान इवाशयात

The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.

śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇam eva ca adhiṣṭhāya manaś cāyaṁ viṣayān upasevate

srotram caksuh sparsanam ca rasanam ghranam eva ca adhisthaya manas cayam visayan upasevate

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणम एव च अधिष्ठाय मनश चायं विषयान उपसेवते

The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam vimūḍhā nānupaśyanti paśyanti jñāna-cakṣuṣaḥ

utkramantam sthitam vapi bhunjanam va gunanvitam vimudha nanupasyanti pasyanti jnana-caksusah

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः

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 whose eyes are trained in knowledge can see all this.

yatanto yoginaś cainaṁ paśyanty ātmany avasthitam yatanto’py akṛtātmāno nainaṁ paśyanty acetasaḥ

yatanto yoginas cainam pasyanty atmany avasthitam yatanto’py akrtatmano nainam pasyanty acetasah

यतन्तो योगिनश चैनं पश्यन्त्य आत्मन्य अवस्थितम यतन्तोऽप्य अकृतात्मानो नैनं पश्यन्त्य अचेतसः

The endeavoring transcendentalist, who is situated in self-realization, can see all this clearly. But those who are not situated in self-realization cannot see what is taking place, though they may try to.

yad āditya-gataṁ tejo jagad bhāsayate’khilam yac candramasi yac cāgnau tat tejo viddhi māmakam

yad aditya-gatam tejo jagad bhasayate’khilam yac candramasi yac cagnau tat tejo viddhi mamakam

यद आदित्यगतं तेजो जगद भासयतेऽखिलम यच चन्द्रमसि यच चाग्नौ तत तेजो विद्धि मामकम

The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

gām āviśya ca bhūtāni dhārayāmy aham ojasā puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ

gam avisya ca bhutani dharayamy aham ojasa pusnami causadhih sarvah somo bhutva rasatmakah

गाम आविश्य च भूतानि धारयाम्य अहम ओजसा पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः

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.

ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ prāṇāpāna-samāyuktaḥ pacāmy annaṁ catur-vidham

aham vaisvanaro bhutva praninam deham asritah pranapana-samayuktah pacamy annam catur-vidham

अहं वैश्वानरो भूत्वा प्राणिनां देहम आश्रितः प्राणापानसमायुक्तः पचाम्य अन्नं चतुर्विधम

I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff.

sarvasya cāhaṁ hṛdi saṁniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham

sarvasya caham hrdi samnivisto mattah smrtir jnanam apohanam ca vedais ca sarvair aham eva vedyo vedanta-krd veda-vid eva caham

सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर ज्ञानम अपोहनं च वेदैश च सर्वैर अहम एव वेद्यो वेदान्तकृद वेदविद एव चाहम

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 Vedanta, and I am the knower of the Vedas.

dvāv imau puruṣau loke kṣaraś cākṣara eva ca kṣaraḥ sarvāṇi bhūtāni kūṭastho’kṣara ucyate

dvav imau purusau loke ksaras caksara eva ca ksarah sarvani bhutani kutastho’ksara ucyate

द्वाव इमौ पुरुषौ लोके क्षरश चाक्षर एव च क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते

There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.

uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ yo loka-trayam āviśya bibharty avyaya īśvaraḥ

uttamah purusas tv anyah paramatmety udahrtah yo loka-trayam avisya bibharty avyaya isvarah

उत्तमः पुरुषस त्व अन्यः परमात्मेत्य उदाहृतः यो लोकत्रयम आविश्य बिभर्त्य अव्यय ईश्वरः

Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them.

yasmāt kṣaram atīto’ham akṣarād api cottamaḥ ato’smi loke vede ca prathitaḥ puruṣottamaḥ

yasmat ksaram atito’ham aksarad api cottamah ato’smi loke vede ca prathitah purusottamah

यस्मात क्षरम अतीतोऽहम अक्षराद अपि चोत्तमः अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः

Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

yo mām evam asaṁmūḍho jānāti puruṣottamam sa sarva-vid bhajati māṁ sarva-bhāvena bhārata

yo mam evam asammudho janati purusottamam sa sarva-vid bhajati mam sarva-bhavena bharata

यो माम एवम असंमूढो जानाति पुरुषोत्तमम स सर्वविद भजति मां सर्वभावेन भारत

Whoever knows Me as the Supreme Lord, without doubting, is to be understood as the knower of everything, and He therefore engages himself in full devotional service, O son of Bharata.

iti guhyatamaṁ śāstram idam uktaṁ mayānagha etad buddhvā buddhimān syāt kṛta-kṛtyaś ca bhārata

iti guhyatamam sastram idam uktam mayanagha etad buddhva buddhiman syat krta-krtyas ca bharata

इति गुह्यतमं शास्त्रम इदम उक्तं मयानघ एतद बुद्ध्वा बुद्धिमान स्यात कृतकृत्यश च भारत

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 endeavors will know perfection.