Bhagwad Gita - Post 184

Verse 1

The Blessed Lord said:

They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.

This world is like an inverted asvattha tree, or any kind of tree, as the word ‘asvattha’ may be construed to mean ‘not lasting for long’. Na svattham—asvattham: It will not endure even until tomorrow. 

Svastha means ‘that which can continue and last until tomorrow’—that is, it will live in the future. But this will not live in the future; its nature is perishable. 

It is not permanent and, therefore, it is asvattha. That is one etymological meaning of the word asvattha: it does not last long. The world will not be there for all times; therefore, it is asvattha. Or we may say that the world is like an asvattha tree—that is, a peepul tree. 

This vast creation, this whole world, is like a peepul tree which has its roots above and branches below. 

The downward gravitational pull of space and time is the reason for the externalization and the ramification of the original power, original vitality, which is the root of creation. 

Root

Brahman, possessed of the un-manifest power in the form of Maya, is referred to by the word 'upward' because of Its subtleness in point of time by virtue of Its being the Cause, and also because of Its eternality and vastness; and That is the root (mulam) of this world. The Tree of the World which is such, is urdhva-mulam. This accords with the Upanishadic text, 'This has its roots above and branches below’ (Katha Upanishad).

The root contains everything that the tree has, but the tree’s branches do not have everything that the root contains. A little bit of the essence of the original root is distributed in different proportions among the branches, which are thick or thin, as the case may be. 

Its root is an imperishable, inconceivable essence; and it is above. The above-ness is to be understood very carefully because we may be under the impression that for a thing to be above, it has to be distant in space in terms of so many miles or so many  light years because we can conceive of above and below only in terms of spatial expanse. 

But that is not actually the meaning of the above-ness of God. As the root of this tree is God Himself, it cannot be regarded as being above in a spatial sense. He is above in the quality of manifestation, above in a logical sense, above in the comprehensiveness and inclusiveness of spirit. It is more a conceptual transcendence, and not a physical above-ness like the stars in the sky. 

(An interesting point to be contemplated here is that in every religion, when God is referred, we look up at high heavens and stretch our hands higher towards high heavens. 

Why?? 

Not because God is seated in sky / heavens but because God, though being cause of this universe which we see at our level, is far beyond this creation, that is why, we look up at God as something far beyond this manifest creation as for as the materiality is concerned, not because of physical height of Lord from this creation).

So, while the tree with its branches/flowers/ fruits/twig etc  are  facing the earth, signifying that the creation is material, the root is facing upward, signifying that Brahman is un-manifest and it is  beyond the created world!

Continued…..

Love.

Bhagwad Gita - Post 183

THE YOGA OF THE SUPREME SPIRIT

(…continued)

Verse 11

The Yogis striving (for perfection) behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, see Him not.

Verse 12

That light which residing in the sun, illumines the whole world, that which is in the moon and in the fire—know that light to be Mine.

Verse 13

Permeating the earth I support all beings by (My) energy; and, having become the watery moon, I nourish all herbs.

Verse 14

Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and Apana, digest the fourfold food.

Verse 15

And, I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta, and the knower of the Vedas am I.

Verse 16

Two Purushas there are in this world, the perishable and the imperishable. All beings are the perishable, and the Kutastha is called the imperishable.

Verse 17

But distinct is the Supreme Purusha called the highest Self, the indestructible Lord who, pervading the three worlds, sustains them.

Verse 18

As I transcend the perishable and am even higher than the imperishable, I am declared as the highest Purusha in the world and in the Vedas.

Verse 19

He who, undeluded, knows Me thus as the highest Purusha, he, knowing all, worships Me with his whole being (heart), O Arjuna!

Verse 20

Thus, this most secret science has been taught by Me, O sinless one! On knowing this, a man becomes wise, and all his duties are accomplished, O Arjuna!

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Purushottamayogo Naama Panchadasho’dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fifteenth discourse entitled:

“The Yoga of the Supreme Spirit”

 Love.

Bhagwad Gita - Post 182

CHAPTER 15

THE YOGA OF THE SUPREME SPIRIT

Verse 1

The Blessed Lord said:

They (the wise) speak of the indestructible peepul tree, having its root above and branches below, whose leaves are the metres or hymns; he who knows it is a knower of the Vedas.

Verse 2

Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of men stretch forth the roots, originating action.

Verse 3

Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment.

Verse 4

Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.

Verse 5

Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal.

Verse 6

Neither doth the sun illumine there, nor the moon, nor the fire; having gone thither they return not; that is My Supreme Abode.

Verse 7

An eternal portion of Myself having become a living soul in the world of life, draws to (itself) the (five) senses with the mind for the sixth, abiding in Nature.

Verse 8

When the Lord obtains a body and when He leaves it, He takes these and goes (with them) as the wind takes the scents from their seats (flowers, etc.).

Verse 9

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

Verse 10

The deluded do not see Him who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.

To be continued...

Love.