gita 15th chapter query

[Guest guest]

namaste mahaatman,

 

In Gita 15th chapter "Purushothama yoga" the first

sloka the universe is pictured as an "UPROOTED

ASWATHA VRUKSHA".

"OORDHWAMOOLAMADHASAAKHAMASWATHAM PRAAHURAVYAYAM

CHANDHAAMSI YASYA PARNAANI YASTAM VEDA SA VEDAVIT".

 

My doubt is why the aswatha tree is pictured as

'UPROOTED'? ROOT UPWARDS AND BRANCHES AND LEAVES DOWN?

 

It is clearly stated in the texts that here the

'BRAHMAN' OR 'BODHA'

IS FILLED EVERYWHERE WITHOUT A SINGLE GAP. IF BRAHMAN

IS EVERPRESENT, UNMOVING THEN FROM WHERE THE

MANA,BUDHI ALL THESE KARMA COME FROM? IF IT IS ONE AND

ONE THEN GIVING IT A NAME IS POINTING THAT THIS

BRAHMAN IS IT GOOD? NO WORDS CAN DESCRIBE BRAHMAN

BECAUSE THE WORDS WHICH WE USE ARE THE BRAHMAN ITSELF.

 

 

 

MY SALUTATIONS TO MAHATMANS

 

RAMESH

 

Send instant messages to your online friends http://in.messenger.

[Guest guest]

Namaste Ramesh-ji.

 

Please read the translation of Shankara BhASya of SrImad Bhagawad

GItA at:

 

http://www.gitasupersite.iitk.ac.in/

 

Sw. Gambhirananda-ji has translated Shankara's interpretation of

Urdhva-mUlaM as follows:

 

"Brahman, possessed of the unmanifest 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-MmUlaM. This accords

with the UpaniSadic text: "This has its roots above and branches

below' (Ka. 2.6.1). In the PurANA also we have: "It sprouts from

the Root in the form of the Unmanifest...........<SNIP>)"

 

Regarding the latter part of your message, yes, everything is Brahman

*without a single gap and without any separate identity*, but we fail

to realize that Unity in the diversity of the trunk, branches,

leaves, flowers, fruits etc. Advaita helps you realize this Truth

and, when that happens the mana, buddhi, karmAs, words, etc., which

are the very branches or leaves of the *WHOLE TREE* and about which

you are so very much concerned now will spontaneously resolve into

that Unity (THE WHOLE TREE) - brahmaivedaM vishwamidaM varishtaM

(Mundaka II-2-12).

 

The whole gamut of advaita is, therefore, the realization that the

diversity has not *really* come about; it is just an error. Removal

of the error automatically bestows Knowledge.

 

Words are just helpful in imparting this Knowledge (Neither would you

have expressed your doubt nor I replied without them!) after gaining

which you may not take recourse to them if you so desire.

 

PraNAms.

 

Madathil Nair

 

________________

 

 

 

advaitin, ramesh j <rameshjctr> wrote:

>

> In Gita 15th chapter "Purushothama yoga" the first

> sloka the universe is pictured as an "UPROOTED

> ASWATHA VRUKSHA".

> "OORDHWAMOOLAMADHASAAKHAMASWATHAM PRAAHURAVYAYAM

> CHANDHAAMSI YASYA PARNAANI YASTAM VEDA SA VEDAVIT".

>

> My doubt is why the aswatha tree is pictured as

> 'UPROOTED'? ROOT UPWARDS AND BRANCHES AND LEAVES DOWN?

>

> It is clearly stated in the texts that here the

> 'BRAHMAN' OR 'BODHA'

> IS FILLED EVERYWHERE WITHOUT A SINGLE GAP. IF BRAHMAN

> IS EVERPRESENT, UNMOVING THEN FROM WHERE THE

> MANA,BUDHI ALL THESE KARMA COME FROM? IF IT IS ONE AND

> ONE THEN GIVING IT A NAME IS POINTING THAT THIS

> BRAHMAN IS IT GOOD? NO WORDS CAN DESCRIBE BRAHMAN

> BECAUSE THE WORDS WHICH WE USE ARE THE BRAHMAN ITSELF.