{Spam?} RE: 15:1 Urdhva mulam...

[Guest guest]

Dear Manjula Patel

 

Thanks for desire of understanding the (tree like)

architecture of knowledge. 'Urdhva mulam adhah shaakham...'

(15:1) was

an answer to my very complex mind that Sri Krishna revealed. Tree of knowledge of Sri Krishna and Trishul (a fork like weapon with three fingers) of Shiva

are similar thing.

 

To abstract (reduce) is knowledge and to expand

(manifest) is opposite of Knowledge or Agyan. Gyani

or a Chatria cuts off various branches and reaches to

‘one’ undivided knowledge. And agyani

does just the reverse, and he creates new branches in knowledge. Sri Krishna

therefore says that an agyani (idiot) produces infinite

braches out of the same knowledge. For example, Albert Einstein was a

Gyani or Chhatria because he developed a general

theory that provided answers to electromagnetism, gravity together that applies

to molecular forces as well as Newtonian gravity applied to huge planets. For

Einstein, physics is not divided into mechanics, optics, thermodynamics, and

quantum physics and so on. These are just various branches of the physics.

Similarly, those who raise above all these branches and go into general

principles reach the truth. In present time, we see new branches of sciences

and engineering at a graduate level of application (not

‘knowledge’) but at Ph D level, the researcher is immersed into

philosophy of sciences. This is called abstracting, or reduction of branches.

 

Very rare experience I am going to share with you. Bhagwat Gita says that when knowledge is put into the

nature and a body comes into exist it is caught by the three Guna. First is ‘truth’ or desire of gyan ;

second is desire of

‘karma’ or ‘creativity’ or art; and third is desire of bhog or consumption. These three are thee axes of property

of intellect. Desire of Gyan is called SAT, desire of

karma or activity is RAJ, and Bhog is TAM. The one trunk is now divided into three

branches.

 

For simple explanation, SAT is truth without its name or

word or identity or expression. SAT

is TAT (as it is). A SAT is neither good, nor bad, nor white, nor black;

neither useful nor useless. SAT is without any means of explanation and cannot

be compared and therefore it is love (neither attracts nor repels). Feeling of

SAT is like how my mother with five sons feels. She can not say who is better

and who is not, and to whom she loves more or to whom less. This state of TAT

(‘as it is’ in all in infinite forms) is called SAT guna.

 

RAJ is not the truth but a replica of truth. It is

‘expression’ or art or a word that gives the truth a name or

identity. This means, RAJ guna is a producer of

interface between what is known and what is seen. This is also a cause of art,

appearance, activity and words, and sounds etc..

 

TAM is mathematics. It is neither truth nor replica of truth

but it is a tool of comparison. TAM is cause of comparison. Mathematics is

close example of Tam guna. It says two is more than one. And three is

more than two. Good is better than bad, and more is more than less. It plays

with words and numbers, and causes anxiety, and conflicts, and fear.

 

SAT, RAj and TAM guna are like three axes of co-ordinates (x,y,z) and any life has to be

represented with co-ordinates of guna.

 

I do not have close words to explain in English, but SAT guna is PSYCHOLOGY, RAJ is MEDIA OF EXPRESSION and TAM is

MATHEMATICS. These are three braches of the TREE in a condition of upside down.

 

 

Psychology plus mathematics becomes economics. That means, economics is son inheriting ‘measurement

discipline’ from its father mathematics and ‘commitment and

passion’ from its mother psychology.

Psychology plus media becomes art. Art is creation by

commitment. Compassion comes from psychology and media of expression gives it a

form.

Art plus mathematics becomes sciences. Science is art that

can multiply itself by mathematical precision

Sciences plus economics becomes technology. This is very

simple to understand.

 

ECONOMICS, ART, SCIENCE and TECHNOLOGY are

‘VISHAYA’ (or subjects) that are produced by intermingling of GUNA

i.e. SAT (Psychology), RAJ (Media) and TAM (Mathematics).

 

Various products such as atom bomb, chair, books, are called

VASTU (object). These are unlimited in number produced from Vishaya

such as sciences, technology etc..

 

This article is useful for very few people who want to

understand Bhagwat Gita from my realization, and can

easily follow the clues that provide better understanding of the knowledge tree

said by Sri Krishna. The one who

knows it can understand the knowledge to 3 guna

(intellectual axes) to 4 vishaya (subject) to

infinite vastu (object)

 

I will be serving those minds that are hard working for this

truth. I am going to share my study materials with bhakta

of Sri Krishna to understand what I have understood.

 

Regards

K G

 

 

 

 

 

 

 

 

TAM is mathematics, RAJ is

 

 

 

been very un

restful article

 

 

 

On Behalf

Of Kaura, Madan (M.L.)

Wednesday, August 30, 2006

11:58 PM

 

RE: 15:1

Urdhva mulam...

 

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 Patel

Friday, 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