SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
‘Neither its shape as such, nor its end, nor beginning nor source, is here understood.’
By people immersed in Samsāra, the shape (i.e., the meaning) of this Tree is not understood in that it has its root above, —the four-faced Brahma being the origin there—; in that it has branches spreading gradually downwards having man at the terminals; and in that its branches again spread upwards and downwards determined by karmas enacted when in the condition of men. What they perceive is simply this much, viz: ‘I am man; the son of Devadatta I am; the father of Yajñadatta I am,’ etc., and occupy themselves in such worldly affairs as are appropriate to these relations.
They perceive not too that an end can be put to this Tree by weaning themselves from the Guṇa-gencrated enjoyments; nor do they perceive that its beginning lies in the connection formed with the Guṇas; nor do they, too, perceive the source or origin wherefrom the tree springs, viz: unwisdom[1. Unwisdom is the perversity or wrong use of our free-will.] producing the delusion of mistaking what is not ego for what is ego (or what is body for what is soul).
Pratishtḥā=source, origin, or the seat wherein all this- want of understanding (or perception) is fixed, viz: unwisdom[2. Unwisdom is the perversity or wrong use of our free-will.] (ajñāna) itself.
>> Chapter 15 Verses 3 and 3.5
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