Guest guest Posted August 25, 2006 Report Share Posted August 25, 2006 Loving All, Pranam. Recently someone quoted this sloka 'Urdhva mulam adhah shaakham...' (15:1) in response to advait-dvait discussion we had and I said, 'hummm...' I had never interpreted it that way before so thanks for inspiring. However, now I have become curious & want to invite your interpretations ... Can we analyze/discuss it in a following manner please for everyone's benefit? Hint: Please analyze your answer in the following part with the application listed in the numbered items. Urdhva Mulam Adhah Shaakham? Ashvattha Praahur Avyayam? Chandaansi Yasya Parnani? Yasta Veda Sa Vedavit 1) What is the literal meaning of these lines - 1/2 lines - words - Mere translation & /or metaphorical? 2) How can we apply the meaning to understand the world - physically & /or metaphorically? 3) How can we apply the meaning to our individual self - physically & /or metaphorically? For example, I might try to answer it as follows: Urdva mulam adhah shaakham: So in this paragraph I would talk only about 'Root upward and branches downward' nothing else. 1) Meaning: whose roots are above and the branches are below - a tree turned upside down OR God / Cosmic Conciouness is the root of all creation and the creation being its branches. Creation being the second layer after God it represents downward hierarchy 2) World: In this world we have our ancestors, they had their ancestors, they had theirs... like this we ascend we might reach to find the root of our creation and it might be God OR Swayambhu Manu & Satarupa. 3) Individual: If I look at my body the brain seems to be the root of all my action - physical or mental and all the veins carrying the command of my brain to hands and feet seems to be the downward branches. OR I might say the Individual Consciousness residing on top of my head in the Sahastrar Chakra is the guiding force of my survival flowing energy through various chakras residing in my spine (as a trunk) and from this chakras appropriate nerves carrying this life energy to the tip of my fingres and toes seems like the branches of this individual tree. Like this there can be many other interpretations of the root being upward and branches being downward, please respond with your understanding/experience. Now similarly we can answer why it is called Ashvattha (Peepal) which is perishable and yet the word Avayayam (non-perishable) is used together? How it applies to the world and individual? What is this Chanda being described as Parna (leaves)? who are these Vedavit? What are these leaves from the worldly and individual perspective? Thanks in advance for helping understand this sloka. always at Thy Holy Feet Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 26, 2006 Report Share Posted August 26, 2006 Dear soul; Bhagavad Gita 15.1 The Tree of Material Existence. What did Eve tell Adam? Do not eat the fruit of the tree. He did and was imprisoned in the tabernacle of 'samsara', material existence. So, we should beware of this tree. It is not the real tree. The real tree exists in the spiritual world with wonderful fruits and flowers of love of God. But this material world being the perverted reflection of that realm the fruits are all poisonous. Our actions[karma] binds us to this world in so many ways just like rope tying us by the hands, legs and belly. We are restricted by the modes of nature just like iron-tama guna, silver-raja guna and gold-sattva guna chains. Even 'sattva guna' is binding. Therefore, Shree Krishna says, 'nistraigunya bhavarjun', rise above these modes of nature. The more we act for our self or extensions of our self, the more the branches of this material tree extend to the ground to establish roots of attachment. We extend ourselves by our family, community and nation. All such designations are material and illusory and therefore we must act to cut these branches with the axe of detachment. We are not of this world. We are spirit. We are eternal parts of the Supreme Spirit. We do not belong here. We are all aliens in the material world. Let us finish up our business and get out, once and for all[ yat gatva na nirvartante]. The leaves of the tree may be very attractive but one who is wise [veda-vit] can see beyond the emphemeral attractions. Just like being in a maze the 'jeevas' of this world may travel to higher planets or lower planets, incarnate in higher species of life and lower species of life without any hope for breaking through to the other side. So many lives we have wasted on satisfying temporary material desires and so many more lives we can count on incarnating into unless by God's grace we take to the process of liberation from the material world and cut through the network of illusion with the power of devotion and knowledge as enumerated by the Surpeme Lord -'bhagavat dharma'. When the words of the Lord echo in our hearts the direction in life can be reversed to align with our real purpose and will of the Supreme. Relief will come. Pain will dissappear and great joy manifest as we finally break free. Free from the cycle of repeated birth and death. Free from the darkness of material ignorance. Free from the nasty association of worldly zombies and dead relationships. Free to serve the Lord with a clean heart and with spontaneous love and devotion. Avadhoot Manjula Patel <manjumaa wrote: Loving All, Pranam. Recently someone quoted this sloka 'Urdhva mulam adhah shaakham...' (15:1) in response to advait-dvait discussion we had and I said, 'hummm...' I had never interpreted it that way before so thanks for inspiring. However, now I have become curious & want to invite your interpretations ... Can we analyze/discuss it in a following manner please for everyone's benefit? Hint: Please analyze your answer in the following part with the application listed in the numbered items. Urdhva Mulam Adhah Shaakham? Ashvattha Praahur Avyayam? Chandaansi Yasya Parnani? Yasta Veda Sa Vedavit 1) What is the literal meaning of these lines - 1/2 lines - words - Mere translation & /or metaphorical? 2) How can we apply the meaning to understand the world - physically & /or metaphorically? 3) How can we apply the meaning to our individual self - physically & /or metaphorically? For example, I might try to answer it as follows: Urdva mulam adhah shaakham: So in this paragraph I would talk only about 'Root upward and branches downward' nothing else. 1) Meaning: whose roots are above and the branches are below - a tree turned upside down OR God / Cosmic Conciouness is the root of all creation and the creation being its branches. Creation being the second layer after God it represents downward hierarchy 2) World: In this world we have our ancestors, they had their ancestors, they had theirs... like this we ascend we might reach to find the root of our creation and it might be God OR Swayambhu Manu & Satarupa. 3) Individual: If I look at my body the brain seems to be the root of all my action - physical or mental and all the veins carrying the command of my brain to hands and feet seems to be the downward branches. OR I might say the Individual Consciousness residing on top of my head in the Sahastrar Chakra is the guiding force of my survival flowing energy through various chakras residing in my spine (as a trunk) and from this chakras appropriate nerves carrying this life energy to the tip of my fingres and toes seems like the branches of this individual tree. Like this there can be many other interpretations of the root being upward and branches being downward, please respond with your understanding/experience. Now similarly we can answer why it is called Ashvattha (Peepal) which is perishable and yet the word Avayayam (non-perishable) is used together? How it applies to the world and individual? What is this Chanda being described as Parna (leaves)? who are these Vedavit? What are these leaves from the worldly and individual perspective? Thanks in advance for helping understand this sloka. always at Thy Holy Feet Get your own web address for just $1.99/1st yr. We'll help. Small Business. 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Guest guest Posted August 26, 2006 Report Share Posted August 26, 2006 HERE ARE 4 TRANSLATIONS for you all to look at. its very profound Upanishadic verse (see similar verses in Katha upanishad 6.01, and Bhaagavata puran 11.12.20-24) your comments will be welcome CHAPTER 15 THE SUPREME BEING Verse 15.01-02 Dr. Prasad Lord Krishna said: The universe (or human body) may be compared to an eternal tree that has its origin (or root) in the Supreme Being (above) and its branches below in the cosmos. The Vedic hymns are the leaves of this tree. One who understands this tree is a knower of the Vedas. (15.01) The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world causing Karmic bondage. (15.02) Gita as it is The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that 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.(15.01) 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 (15.02). PROFESSOR S. RADHAKRISHNAN (1) The Blessed Lord said: They speak of the imperishable asvattham (peepal tree) as having its root above and branches below. Its leaves are the Vedas and he who knows this is the knower of the Vedas. (2) Its branches extend below and above, nourished by the modes, with sense objects for its twigs and below, in the world of men stretch forth the roots resulting in actions. Swami Gambhirananda The Blessed Lord said: They say that Peepul Tree, which has its roots upward and branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is a knower of the Vedas. (15.01) The branches of that (Tree), extending downwards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread downwards in human world. (15.02) does upside down tree makes sense? root means origin or seed here, like us NRIs have our roots in INDIA. - Manjula Patel Friday, August 25, 2006 1:14 PM 15:1 Urdhva mulam... Loving All, Pranam. Recently someone quoted this sloka 'Urdhva mulam adhah shaakham...' (15:1) in response to advait-dvait discussion we had and I said, 'hummm...' I had never interpreted it that way before so thanks for inspiring. However, now I have become curious & want to invite your interpretations ... Can we analyze/discuss it in a following manner please for everyone's benefit? Hint: Please analyze your answer in the following part with the application listed in the numbered items. Urdhva Mulam Adhah Shaakham? Ashvattha Praahur Avyayam? Chandaansi Yasya Parnani? Yasta Veda Sa Vedavit 1) What is the literal meaning of these lines - 1/2 lines - words - Mere translation & /or metaphorical? 2) How can we apply the meaning to understand the world - physically & /or metaphorically? 3) How can we apply the meaning to our individual self - physically & /or metaphorically? For example, I might try to answer it as follows: Urdva mulam adhah shaakham: So in this paragraph I would talk only about 'Root upward and branches downward' nothing else. 1) Meaning: whose roots are above and the branches are below - a tree turned upside down OR God / Cosmic Conciouness is the root of all creation and the creation being its branches. Creation being the second layer after God it represents downward hierarchy 2) World: In this world we have our ancestors, they had their ancestors, they had theirs... like this we ascend we might reach to find the root of our creation and it might be God OR Swayambhu Manu & Satarupa. 3) Individual: If I look at my body the brain seems to be the root of all my action - physical or mental and all the veins carrying the command of my brain to hands and feet seems to be the downward branches. OR I might say the Individual Consciousness residing on top of my head in the Sahastrar Chakra is the guiding force of my survival flowing energy through various chakras residing in my spine (as a trunk) and from this chakras appropriate nerves carrying this life energy to the tip of my fingres and toes seems like the branches of this individual tree. Like this there can be many other interpretations of the root being upward and branches being downward, please respond with your understanding/experience. Now similarly we can answer why it is called Ashvattha (Peepal) which is perishable and yet the word Avayayam (non-perishable) is used together? How it applies to the world and individual? What is this Chanda being described as Parna (leaves)? who are these Vedavit? What are these leaves from the worldly and individual perspective? Thanks in advance for helping understand this sloka. always at Thy Holy Feet Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 30, 2006 Report Share Posted August 30, 2006 Shree Hari Ram Ram Thanks to Manjula Ji for the inspiring questions! A lot already has been said on these, few more thoughts - The verse 15-1 gives an overview of the most important three entities - Jagdish, Jiva and Jagat and their relationships. Urdhva Mulam Adhah Shaakham? The root of this tree is above and branches are down, can compare it to a family tree, the root with the great great grandfather is above, generations are spreading down. Compare the tree to an organization structure where the Chairman is above as a root for the organization, rest of the organization is down. All direction and decisions to run the organization come from above and these are carried out by the lower organization When we see that a tree is located at the bank of a river; as we see in the water, the root is above and branches are down, the nature of this scene is such that as long as the water is still we can see the tree clearly what the truth is but as soon as the water is disturbed then the image of the tree is blurred. in the same way, in the tree of Samsar too, when we are calm, still and situated in God we have the correct picture of the Samsar otherwise our vision is blurred and do not see the real nature of it. God is the eternal seed for this universe, for an ordinary too we see that seed is the one which has the whole tree in it. There is no independent existence of the tree without the seed. The only difference is that the ordinary seed grows into a tree, in the process seed is gone. God is the eternal seed staying always with the tree of Samsar (Ref: Gita 7-10, 9-18). For the ordinary tree, the manure and water are provided to the root for the tree to nourish and grow healthily, the same way, for the healthy growth of Samsar tree, God provides the nourishment. As already covered, Jeeva is replica or an ansha of Paramatma, Paramatma providing to Jeeva providing all energy, vitality, light and knowledge residing is in the head, the orders from above are carried by senses and so on. Ashvattha Praahur Avyayam? The Ashattha tree (Samsar tree), is called here Avyayam, which means without any expenditure, this is confusing, we know that it is constantly undergoing change, then how are we to understand it to be Avyayam. Swamiji Maharajji said that it is in the sense of being always there, do not know when it started and how long it will be there. Also, as it is continuously going through change through the process of creation, sustenance and dissolution, still remains there. Can take the example of a river, the water is changing constantly but the water in river is always there. Tree of Samsar is called Avayayam not because of its own but it is Avayyam because the God is behind it as the Adhar, the Avyayam nature is because of its has association with God. Example: There is king wearing a chain which is looks to be as if it made of gold but in truth it is not made of gold. Just because the king is wearing it, people think it must be made of Gold as opposed to a beggar wearing a real gold chain, no body wants to believe that that it can be made of real gold. The same way God is the basis for this tree of samsar it appears real. It is noted that this is a viewpoint from a Jnana Yogi only since the Bhakta believes everything we see, we do not see, think or imagine is God. Chandaansi Yasya Parnani? The Vedas are called its leaves for the tree of Samsar, people do various rituals and practices which are described in Vedas. The Vedas describe the beauty of this tree just like the tree has leaves and flowers which make the tree look pretty. The branches and leaves when they move with the wind make the tree strong. Yasta Veda Sa Vedavit ? Those who know the Vedas, they are called Vedvit. The purpose of Vedas is to describe the nature of the three entities - God, Creation and Jeeva. With the knowledge of Vedas one comes to know the true relationship of the three entities too. The Vedvit understand the goal of human life is to unite with God and how to achieve this goal. Humble pranams to all! A sadhaka On Behalf Of Manjula PatelFriday, August 25, 2006 4:15 PM 15:1 Urdhva mulam... Loving All, Pranam. Recently someone quoted this sloka 'Urdhva mulam adhah shaakham...' (15:1) in response to advait-dvait discussion we had and I said, 'hummm...' I had never interpreted it that way before so thanks for inspiring. However, now I have become curious & want to invite your interpretations ... Can we analyze/discuss it in a following manner please for everyone's benefit? Hint: Please analyze your answer in the following part with the application listed in the numbered items. Urdhva Mulam Adhah Shaakham? Ashvattha Praahur Avyayam? Chandaansi Yasya Parnani? Yasta Veda Sa Vedavit 1) What is the literal meaning of these lines - 1/2 lines - words - Mere translation & /or metaphorical? 2) How can we apply the meaning to understand the world - physically & /or metaphorically? 3) How can we apply the meaning to our individual self - physically & /or metaphorically? For example, I might try to answer it as follows: Urdva mulam adhah shaakham: So in this paragraph I would talk only about 'Root upward and branches downward' nothing else. 1) Meaning: whose roots are above and the branches are below - a tree turned upside down OR God / Cosmic Conciouness is the root of all creation and the creation being its branches. Creation being the second layer after God it represents downward hierarchy 2) World: In this world we have our ancestors, they had their ancestors, they had theirs... like this we ascend we might reach to find the root of our creation and it might be God OR Swayambhu Manu & Satarupa. 3) Individual: If I look at my body the brain seems to be the root of all my action - physical or mental and all the veins carrying the command of my brain to hands and feet seems to be the downward branches. OR I might say the Individual Consciousness residing on top of my head in the Sahastrar Chakra is the guiding force of my survival flowing energy through various chakras residing in my spine (as a trunk) and from this chakras appropriate nerves carrying this life energy to the tip of my fingres and toes seems like the branches of this individual tree. Like this there can be many other interpretations of the root being upward and branches being downward, please respond with your understanding/experience. Now similarly we can answer why it is called Ashvattha (Peepal) which is perishable and yet the word Avayayam (non-perishable) is used together? How it applies to the world and individual? What is this Chanda being described as Parna (leaves)? who are these Vedavit? What are these leaves from the worldly and individual perspective? Thanks in advance for helping understand this sloka. always at Thy Holy Feet Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 30, 2006 Report Share Posted August 30, 2006 Meaning of Sloka 15:1 by: Sri Adi Sankaracharya The Blessed Lord said: They say that the peepal tree, ,which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realises it is knower of Vedas. Sri Jayadayal Goyandaka Sri Bhagawan said: He who known the pipal tree in the form of created which is said to be imperishable with its roots in the Primeval Being (God), whose stem is represented by Brahma (the Creator), and whose leaves are the Vedas, is a knower of (the intention of ) the Vedas. Swami Chinmayananda The Blessed Lord said: They (the wise people) speak of the indestructible peepal tree having its root above and branches below, whose leaves are the Vedas, he who knows it is a Veda-knower. Swami Chidbhavananda The Blessed Lord said: They speak of an imperishable Asvatha tree with its roots above and the branches below. Its leaves are the Vedas, he who knows it is the knower of the Vedas. Love and Love alone... P. Gopi Krishna On 8/27/06, Gita Society <gita wrote: HERE ARE 4 TRANSLATIONS for you all to look at. its very profound Upanishadic verse (see similar verses in Katha upanishad 6.01, and Bhaagavata puran 11.12.20-24 ) your comments will be welcome CHAPTER 15 THE SUPREME BEING Verse 15.01-02 Dr. Prasad Lord Krishna said: The universe (or human body) may be compared to an eternal tree that has its origin (or root) in the Supreme Being (above) and its branches below in the cosmos. The Vedic hymns are the leaves of this tree. One who understands this tree is a knower of the Vedas. (15.01) The branches of this eternal tree are spread all over the cosmos. The tree is nourished by the energy of material Nature; sense pleasures are its sprouts; and its roots of ego and desires stretch below in the human world causing Karmic bondage. ( 15.02) Gita as it is The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that 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.(15.01) 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 ( 15.02). PROFESSOR S. RADHAKRISHNAN (1) The Blessed Lord said: They speak of the imperishable asvattham (peepal tree) as having its root above and branches below. Its leaves are the Vedas and he who knows this is the knower of the Vedas. (2) Its branches extend below and above, nourished by the modes, with sense objects for its twigs and below, in the world of men stretch forth the roots resulting in actions. Swami Gambhirananda The Blessed Lord said: They say that Peepul Tree, which has its roots upward and branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is a knower of the Vedas. (15.01) The branches of that (Tree), extending downwards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread downwards in human world. ( 15.02) does upside down tree makes sense? root means origin or seed here, like us NRIs have our roots in INDIA. - Manjula Patel Friday, August 25, 2006 1:14 PM 15:1 Urdhva mulam... Loving All, Pranam. Recently someone quoted this sloka 'Urdhva mulam adhah shaakham...' (15:1) in response to advait-dvait discussion we had and I said, 'hummm...' I had never interpreted it that way before so thanks for inspiring. However, now I have become curious & want to invite your interpretations ... Can we analyze/discuss it in a following manner please for everyone's benefit? Hint: Please analyze your answer in the following part with the application listed in the numbered items. Urdhva Mulam Adhah Shaakham? Ashvattha Praahur Avyayam? Chandaansi Yasya Parnani? Yasta Veda Sa Vedavit 1) What is the literal meaning of these lines - 1/2 lines - words - Mere translation & /or metaphorical? 2) How can we apply the meaning to understand the world - physically & /or metaphorically? 3) How can we apply the meaning to our individual self - physically & /or metaphorically? For example, I might try to answer it as follows: Urdva mulam adhah shaakham: So in this paragraph I would talk only about 'Root upward and branches downward' nothing else. 1) Meaning: whose roots are above and the branches are below - a tree turned upside down OR God / Cosmic Conciouness is the root of all creation and the creation being its branches. Creation being the second layer after God it represents downward hierarchy 2) World: In this world we have our ancestors, they had their ancestors, they had theirs... like this we ascend we might reach to find the root of our creation and it might be God OR Swayambhu Manu & Satarupa. 3) Individual: If I look at my body the brain seems to be the root of all my action - physical or mental and all the veins carrying the command of my brain to hands and feet seems to be the downward branches. OR I might say the Individual Consciousness residing on top of my head in the Sahastrar Chakra is the guiding force of my survival flowing energy through various chakras residing in my spine (as a trunk) and from this chakras appropriate nerves carrying this life energy to the tip of my fingres and toes seems like the branches of this individual tree. Like this there can be many other interpretations of the root being upward and branches being downward, please respond with your understanding/experience. Now similarly we can answer why it is called Ashvattha (Peepal) which is perishable and yet the word Avayayam (non-perishable) is used together? How it applies to the world and individual? What is this Chanda being described as Parna (leaves)? who are these Vedavit? What are these leaves from the worldly and individual perspective? Thanks in advance for helping understand this sloka. always at Thy Holy Feet -- Paritala Gopi Krishna Quote Link to comment Share on other sites More sharing options...
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