Gita Chapter 15:1 - Please Explain about the Banyan Tree

[Guest guest]

In the chapter 15 purushottama yoga what is the banayan tree the

lord tells about how to know about that.

 

udharavamula madhashakayam ashwatham prahururavyavayam

chandansi yasya parnani yestam veda savedavith.

 

what does this actually mean?

how does it actually relate to our life?

 

regards

vishnu Vardhan

 

---------------------------

 

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Ram Ram

[Guest guest]

Hari Om

 

Re The Banyan Tree. Vishnuji has raised 3 questions.

 

1. How to know about the Banyan Tree referred in Gitaji 15:1 to 3?

2. What does this actually mean?

3. How does it actually relate to life?

 

Actually Gitaji is the voice of God. It has so many meanings that it

is impossible to firm up any one sentiment . It has unlimited

spheres. Every talker about Gitaji therefore only introduces a

personal interpretation. Still I am daring.

 

WHAT DOES IT ACTUALLY MEAN?

 

In fact God has classified this Chapter of merely 20 slokas (stanzas)

as a Scripture in itself (Shastra). Because in just 20 slokas here

the God has given nectar of all elements existing in this universe.

There are only 3 elements in this universe- SELF ( Jeeva, You, Me and

every living being as a soul), the WORLD ( Jagat including all

bodies – yours , mine and that of every one including the Mind,

intellect , and Ego- collectively known as Chitta – every thing which

changes is WORLD) and GOD ( Jagdeesh- the owner of both Jeeva and

Jagat- superior to Jeeva and beyond the Jagat ) . In this Chapter

five stanzas are attributed to each of these elements and 5 stanzas

explain the relationship among these elements making it 20 in all.

Banyan tree referred here means the WORLD.

 

HOW TO KNOW ABOUT THIS TREE ?

 

God himself says in stanza 4 that the form of this tree is invisible

and cant be established upon enquiry. We can only understand or feel

it. It is not knowledge prone. It is felt .

 

HOW DOES IT ACTUALLY RELATE TO LIFE?

 

This is the question in essence. How to co relate with practical

life? One view- my view- Spirituals aspirants (Saadhaks) may kindly

consider.

 

A tree with roots at top. (Urdhva moolam)Consider your body. What is

at top? The brain which is the root cause of the body- the

controller! Below that are Sense organs like eyes , ears, mouth,

hands, genitals(adhah saakham)– all of which are engaged in their

respective objects- eyes to the form, tongue to the taste, ears to

the sound, skin to the touch,nose to the smell and so on. They all

get fed by Gunas and sense objects (Gunah pravriddha vishaypravala).

These sense organs – these branches of the tree – keep loitering,

hankering after sense objects and this binds the SELF to the worldly

things and to the world (karmanubandhini manushyaloke) .

 

You cant see this world as described or by reasoning, you cant

establish its identity ( na roopam syeh tathopalabhyate) . It is

unending, beginningless and BASELESS ! ( Nanto na chadir na cha

sampratistha). In fact it doesnot actually exist. There no world

existing actually , it is all in mind. In fact only God is existing

and nothing else (Gitaji 7:19). Still by your mind you have attached

with it so firmly ,that it has embedded in you as reality- , its

roots now are so firm that it is appearing to you as reality (

ashwathmenam suviroodhmoolam) . You have by your mind got connected

with this world so strongly that inspite of it not existing -it is

seen, felt and experienced by you as existing! Just as in darkness we

perceive a simple piece of rope as snake! Just as the objects seen in

the dream are perceived as actual! The fact remained that there was

no snake at all! The fact remained that there was no elephant

actually which came into your bedroom and which elephant you saw in

the dream, felt and experienced! It was all in the mind and no where

else!

 

This is how the God describes the world vis-à-vis You. How to get

out ? By detatchment ! (Asang shashtren dridhen chhitwa)! By strong

willed detachment! (dridhen) ! By turning away yourself from it !

Leave the mind, the body, the world doing what they are doing, YOU

get away! How to get away ? By not getting impacted by them! By using

that excellent tool called EQUANIMITY! (Samata)!

 

Hope this answers queries fully. Do revert if further elaboration is

required. GITAJI IS BOON TO THE HUMANITY AT LARGE! Irrespective of

Caste, creed, color, country, religion it provides answers to every

query. Have that trust in Gitaji and feel free.

 

First correction of fact. It is in stanza no 3 and not 4 (as stated

in my reply) that God has said – the form of this tree is invisible

and cant be established by enquiry! Sorry. We all are imperfect human

beings.

 

Here is an attempt – a brief attempt- to answer probable queries

which may arise and few more thoughts- all for combined benefit of

all of us with no intention of reflecting any individual wisdom or

knowledge of the subject. Chapter 15 is the Scripture in itself (

Read 15:20) . No where such a precise, pointed , self contained

description of every element is visible. It is so beautifully drafted

that it is impossible to believe that anybody else except God could

have drafted anywhere near to it! Why you cannot know the world or

establish its identity? Because it does not exist at all ! It is a

great answer by God. How can you know what does not exist ? Next Q is

how it is not existing ? Answers is Just as the circle seen by

constant running of fan does not exist. We can see the circle but we

know it does not exist. Principle- anything which gets manifested

because of constant changes is as good as circle of fan! Now this

world is changing constantly, unceasingly, continuously, is not it?

How can a thing be said to be " " existing " if it does not remain the

same even the next moment? This is key upon which Saadhaks should

fearlessly rely upon. Your mind is the root cause of this tree- your

abode in this world. In fact it is not mind but your association with

this mind is the root cause of this world. Entire Gitaji wants you to

stop relying upon this instrument called mind. It is root cause of

all of your sorrows and bondage. If you are able to FIRST believe

that it is not YOU in fact- half the battle is won then and there!

How can it be you when it is changing constantly and you are watching

the changes! How can the " seer " and the " seen " be the same? You are

not your mind at all! This is fundamental ! Once you have firmly

believed that you are the master or the owner of the mind then you

have to decide whether you have to associate with it or not?

SECONDLY, therefore you should decide to detach with it? Why? Because

it is unnatural to you! You have no symmetry with it- be it element

wise or nature wise. You are totally different from it! This fellow

MIND keeps changing . Day before Yesterday it told you – I will be

happy if you earn say Rs one million. You put every effort and earned

but yesterday it told now earn 10 millon to be happy! You did even

that taking uncountable troubles and compromises and today it says

not enough! How easily this MIND cheats us? How can you be friendly

with such an unreliable guy? And the entire army is with him only- be

it eyes , ears , tongue, skin, the body as a whole, ego, intellect

all are in unison cheating you! You do not listen at all to

CONSCIENCE because it speaks truth and that speaking of truth is not

liked by Ego, intellect , mind and body! Why? Because they are

dissimilar to you. They are different than you. What have you got so

far by your association with them- pains and pleasures? What else?

Are you happy ?Are you peaceful? THEREFFOR you must disassociate with

them! This is substance of first three stanzas. Fourth stanza then

goes on to guide you as to what you should do AFTER you have by stron

will disassociated with this non existent, strongly rooted, bondage

creating BANYAN TREE which has roots at the top and branches towards

the south.

 

Thoughts as they keep coming! Why the error of stanza 3 or 4 type

took place? Reliance upon instrument called MIND! It indeed cheats!

How entire body- gross, subtle and causal- and the entire world

follows the mind? Through EGO! When brain ( the root) cheats you ,

your real friend CONSCIENCE hits you with truth! But you do not

listen ! Why? Ego! When you falter your mind says - time was bad,

circumstances, kaliyuga, this man, that thing, fate, destiny,

God .... " I was right " ! When things are OK , your mind says - It is

Me Me . You , the pure vou also join the chorus - my mind, my idea,

my intelligence, ME ME MINE MINE ... What non sense! This is MAYA!

Hence Gitaji says in stanza 3 - asang- DETACH!

 

What a Scripture this Gitaji is?

 

Jai Shree Krishna

 

Vyas N B

 

----------------------------

 

Dear Sadhak

Hari Om

 

In the shloka that u mentioned Udhvarmulam refers to PARAMATMA

Adhahshaakham refers to BRAHMAJI and Ashvatham refers to This

SANSARA . This tree is the SANSARA tree which is inverted, the mool

{root} is the uppermost which is a place where after going once the

jeeva cannot come back. the tanaa is where brahmaji resides from

where life originates i.e why Brahmaji is the main part of the tree

but Brahmalok is still a bit lower than Bhagvatlok {root} the rest of

the branches refer to all the yonis and this SANSARA. Here the moola

is upwards {the root} n the root is the main part of a TREE therefore

a place where Paramatma resides is the place of utmost importance n

this is the place from where the Brahmaji arises. Parmatma is the

supreme from every aspect whether it be place, time, principles,

Gunas, roopa, Gyana, etc.Also there is no one. like GOD. As the ROOT

is the main support {reason} for a tree likewise the GOD is the main

AADHARA for this World. He is the main reason for the origin n

destruction of the world hence the one behind everything that happens

to us or the position that we hold today. After Taking his Sharan

the jeeva becomes KRITARTHA {grateful} . REFER shloka 4 after this.

 

Hope this provides some help

NAMAN IN THY HOLY FEET

Komal Gurdasani

 

-------------------------------

Chapter XV Purushothama Yoga

'Swa' means 'tomorrow' and 'Stha' means 'that which remains'.

'A-swatha' means that which will not remain the same till tomorrow

(ever-changing).

 

 

(From the previous chapterX-26: Among all trees (I am) the

ASHWATTHA -tree; among Divine RISHIS , Narada ; among GANDHARVAS ,

Chitraratha ; among Perfected ones , the MUNI Kapila . OF ALL THE

TREES I AM THE ASHWATTHA-TREE --- Both in its magnitude and life-

span, the Ashwattha tree (Pipal) can be considered as the " all-

pervading " and the

" Immortal, " inasmuch as it lives generally for centuries. The Hindu

has learnt to worship it, and there is a sentiment of divinity

attached to it. It is also a fact that the Ashwattha brings up in

our mind fresh memories of the Upanishadic comparison of it with

samsara. Later, in the Geeta itself (XV-I) we have a mention of the

peepal tree as representing the pluralistic phenomenal world that

has shot up to spread itself like mushrooms of false sorrows over

what is dreamy nothingness.)

 

In any tree there are nodular buds which are potential branches that

have not yet developed, but are waiting for a chance to burst forth.

Corresponding to them, Lord Krishna says, in the Ashwattha-tree, are

the sense-objects, the 'buds.' It is a fact that in the presence of

an 'object' our tendencies revolt against all our higher concepts

and ideals, and run amuck to gain their gratification: a

new " branch. "

 

DOWNWARD THE ROOTS EXTEND --- If the main root of the Tree-of-

Samsara is lost in the Absolute Reality, High above, the " secondary

roots " which spring from it are spread all around, and grow even

downward, " IN THE WORLD OF MAN, INITIATING ALL ACTIONS. " Here,

secondary roots are thought-channels (vasanas), which are created in

us, and which propel each one of us towards his own typical actions

and reactions in the world. They are the very causes that promote

man's evil as well as meritorious activities in the world. Just as

the main taproot, while spreading its secondary roots, claws the

earth through them and gets the plant well-rooted, so too, these

Samskaras, actions and their reactions, both good and evil, bind the

individuals fast to the earthy plane of likes and dislikes, of

profits and losses, of earning and spending.

 

THE FOLLOWING TWO STANZAS INDICATE HOW WE CAN ANNIHILATE THE TREE

AND THEREBY COME TO EXPERIENCE THE PURE SOURCE OF ALL LIFE'S

MANIFESTATIONS, THE INFINITE LIFE:

 

3. Its form is not perceived here as such, neither its end, nor its

origin, nor its foundation, nor its resting-place; having cut

asunder this firm-rooted ASHWATTHA -tree with the strong axe of non-

attachment. . .

4. Then that Goal should be sought after, where having gone, none

returns again. I seek refuge in that 'primeval PURUSHA' from which

streamed forth, from time immemorial, all activity (or energy) .

 

In order that the students may not misunderstand this mystic

symbolism, and take the Tree too literally, the Geeta acharya owns

that 'ITS FORM, AS SUCH, IS NOT

PERCEIVED HERE.' The Tree-of-life, as described in the previous

stanzas, evidently represents the entire field of manifested life.

The subtle Principle of Life manifests

through us, in different planes and in a variety of forms --- as

perceptions of the body; as emotions and feelings of the mind; as

ideals and thoughts of the intellect; and as mere

non-apprehension of the causal-body. All these vehicles and their

experiences, manifesting in the Infinite Life, in their totality,

constitute the Ashwatth a-tree spreading out into all quarters.

Naturally, therefore, Lord Krishna says that very few have the

comprehensive vision to see them all as such in one gaze. Not only

are the different vehicles and their expressions not recognised as

such in their entirety, but very few of us

in the world come to recognise " THEIR END OR THEIR BEGINNING, OR

THEIR EXISTENCE.' The Tree-of-life springs from the 'ignorance' of

Reality (Avidya) and it ends on the " realisation of the Self "

(Vidya), and it exists only so long as the mental demands and

desires (vasanas) function. These subjective implications are not

generally

perceived, or recognised, or understood, by the majority of men.

 

The manifested world constituting the Ashwattha-tree can be

cleft 'BY THE STRONG AXE OF DETACHMENT. " The world of matter is

inert and insentient. The experience of life gained through it is

known and lived only because of the play of Consciousness upon it.

As long as the wheels of a car are geared on to the machine, the

vehicle moves.

In case we can clutch the motive-power off from the moving wheels,

the vehicle must necessarily come to its own natural motionless

condition. Similarly, if Consciousness is withdrawn from the body-

mind-intellect vehicle, its play of perception-emotion-thought must

necessarily halt. This clutching off of Consciousness from the inert

matter vehicles is detachment. With the axe of detachment, Krishna

advises Arjuna, to cut down the tree

of multiple experiences.

 

At our present level of conscious-existence we are apt to protest

against this advice, because, to us detachment from these three

vehicles is a complete retirement from the

worlds of perception, from the realms of emotion, and from the

fields of thought. In fact, we know no other world to tread, and

therefore, intellectually, we reach but a state of utter nihilistic

nothingness. This is a despairing situation indeed. But Krishna

adds, almost in the same breath, " THEN THAT GOAL SHOULD BE SOUGHT

AFTER, TO WHICH MEN GO AND DO NOT RETURN AGAIN. "

 

On the whole, the tone of suggestion and the manner of expression in

these two stanzas clearly indicate that the students who seek the

Divine in themselves should learn to withdraw more and more from

their usual dissipations with perceptions, feelings and thoughts,

and must, in " the still moments of meditation, contemplate upon the

Higher

--- the Source from which the Ashwattha-tree itself draws its

sustenance and nourishment.

 

Had this advice been merely given out and left at that, it would

have been, at best, only a poetic vision, or an impossible

suggestion. As a practical hand-book of instructions to man on how

to live nobly and grow out of his instinctive weaknesses, the Geeta

has to show the seekers some practical methods of self-improvement

at every stage. And this is accomplished when the stanzas are closed

with a prayer: " I SEEK REFUGE IN THAT

PRIMEVAL PURUSHA WHENCE STREAMED FORTH THE ANCIENT CURRENT. "

 

The stanza indicates that when our personality has, to a maximum

degree, retired from its extrovert pursuits, the intellect is to be

consciously turned, in an attitude of love and surrender, to the

goal --- the goal from which the stream of Consciousness flows to

the matter-vehicles facilitating them to play their parts. In short,

HALT the manifestations of life, and seek the Eternal Life, the

Source of all expressions of life. What this primeval Purusha is and

how one is to conceive It is the theme of the entire chapter.

 

to be continued..

Pranams,

Vanaja Ravi Nair

 

 

 

Chapter XV Purushothama Yoga

- by Swami Chinmayananda

 

(From the previous chapterX-26: Among all trees (I am) the

ASHWATTHA -tree; among Divine RISHIS , Narada ; among GANDHARVAS ,

Chitraratha ; among Perfected ones , the MUNI Kapila . OF ALL THE

TREES I AM THE ASHWATTHA-TREE --- Both in its magnitude and life-

span, the Ashwattha tree (Pipal) can be considered as the " all-

pervading " and the

" Immortal, " inasmuch as it lives generally for centuries. The Hindu

has learnt to worship it, and there is a sentiment of divinity

attached to it. It is also a fact that the Ashwattha brings up in

our mind fresh memories of the Upanishadic comparison of it with

samsara. Later, in the Geeta itself (XV-I) we have a mention of the

peepal tree as representing the pluralistic phenomenal world that

has shot up to spread itself like mushrooms of false sorrows over

what is dreamy nothingness.)

 

Swa means tomorrow; stha means that which lasts till tomorrow; `A-

swatha' means that which will not last till tomorrow that is ever

changing.

 

In any tree there are nodular buds which are potential branches that

have not yet developed, but are waiting for a chance to burst forth.

Corresponding to them, Lord Krishna says, in the Ashwattha-tree, are

the sense-objects, the 'buds.' It is a fact that in the presence of

an 'object' our tendencies revolt against all our higher concepts

and ideals, and run amuck to gain their gratification: a

new " branch. "

 

DOWNWARD THE ROOTS EXTEND --- If the main root of the Tree-of-

Samsara is lost in the Absolute Reality, High above, the " secondary

roots " which spring from it are spread all around, and grow even

downward, " IN THE WORLD OF MAN, INITIATING ALL ACTIONS. " Here,

secondary roots are thought-channels (vasanas), which are created in

us, and which propel each one of us towards his own typical actions

and reactions in the world. They are the very causes that promote

man's evil as well as meritorious activities in the world. Just as

the main taproot, while spreading its secondary roots, claws the

earth through them and gets the plant well-rooted, so too, these

Samskaras, actions and their reactions, both good and evil, bind the

individuals fast to the earthy plane of likes and dislikes, of

profits and losses, of earning and spending.

 

THE FOLLOWING TWO STANZAS INDICATE HOW WE CAN ANNIHILATE THE TREE

AND THEREBY COME TO EXPERIENCE THE PURE SOURCE OF ALL LIFE'S

MANIFESTATIONS, THE INFINITE LIFE:

 

3. Its form is not perceived here as such, neither its end, nor its

origin, nor its foundation, nor its resting-place; having cut

asunder this firm-rooted ASHWATTHA -tree with the strong axe of non-

attachment. . .

4. Then that Goal should be sought after, where having gone, none

returns again. I seek refuge in that 'primeval PURUSHA' from which

streamed forth, from time immemorial, all activity (or energy) .

 

In order that the students may not misunderstand this mystic

symbolism, and take the Tree too literally, the Geeta acharya owns

that 'ITS FORM, AS SUCH, IS NOT

PERCEIVED HERE.' The Tree-of-life, as described in the previous

stanzas, evidently represents the entire field of manifested life.

The subtle Principle of Life manifests

through us, in different planes and in a variety of forms --- as

perceptions of the body; as emotions and feelings of the mind; as

ideals and thoughts of the intellect; and as mere

non-apprehension of the causal-body. All these vehicles and their

experiences, manifesting in the Infinite Life, in their totality,

constitute the Ashwatth a-tree spreading out into all quarters.

Naturally, therefore, Lord Krishna says that very few have the

comprehensive vision to see them all as such in one gaze. Not only

are the different vehicles and their expressions not recognised as

such in their entirety, but very few of us

in the world come to recognise " THEIR END OR THEIR BEGINNING, OR

THEIR EXISTENCE.' The Tree-of-life springs from the 'ignorance' of

Reality (Avidya) and it ends on the " realisation of the Self "

(Vidya), and it exists only so long as the mental demands and

desires (vasanas) function. These subjective implications are not

generally

perceived, or recognised, or understood, by the majority of men.

 

The manifested world constituting the Ashwattha-tree can be

cleft 'BY THE STRONG AXE OF DETACHMENT. " The world of matter is

inert and insentient. The experience of life gained through it is

known and lived only because of the play of Consciousness upon it.

As long as the wheels of a car are geared on to the machine, the

vehicle moves.

In case we can clutch the motive-power off from the moving wheels,

the vehicle must necessarily come to its own natural motionless

condition. Similarly, if Consciousness is withdrawn from the body-

mind-intellect vehicle, its play of perception-emotion-thought must

necessarily halt. This clutching off of Consciousness from the inert

matter vehicles is detachment. With the axe of detachment, Krishna

advises Arjuna, to cut down the tree

of multiple experiences.

 

At our present level of conscious-existence we are apt to protest

against this advice, because, to us detachment from these three

vehicles is a complete retirement from the

worlds of perception, from the realms of emotion, and from the

fields of thought. In fact, we know no other world to tread, and

therefore, intellectually, we reach but a state of utter nihilistic

nothingness. This is a despairing situation indeed. But Krishna

adds, almost in the same breath, " THEN THAT GOAL SHOULD BE SOUGHT

AFTER, TO WHICH MEN GO AND DO NOT RETURN AGAIN. "

 

On the whole, the tone of suggestion and the manner of expression in

these two stanzas clearly indicate that the students who seek the

Divine in themselves should learn to withdraw more and more from

their usual dissipations with perceptions, feelings and thoughts,

and must, in " the still moments of meditation, contemplate upon the

Higher

--- the Source from which the Ashwattha-tree itself draws its

sustenance and nourishment.

 

Had this advice been merely given out and left at that, it would

have been, at best, only a poetic vision, or an impossible

suggestion. As a practical hand-book of instructions to man on how

to live nobly and grow out of his instinctive weaknesses, the Geeta

has to show the seekers some practical methods of self-improvement

at every stage. And this is accomplished when the stanzas are closed

with a prayer: " I SEEK REFUGE IN THAT

PRIMEVAL PURUSHA WHENCE STREAMED FORTH THE ANCIENT CURRENT. "

 

The stanza indicates that when our personality has, to a maximum

degree, retired from its extrovert pursuits, the intellect is to be

consciously turned, in an attitude of love and surrender, to the

goal --- the goal from which the stream of Consciousness flows to

the matter-vehicles facilitating them to play their parts. In short,

HALT the manifestations of life, and seek the Eternal Life, the

Source of all expressions of life. What this primeval Purusha is and

how one is to conceive It is the theme of the entire chapter.

 

Posted by : vanajaravinair

 

-------------------------------

Dear sadhak

This shloka is understood in a very deep meditation, and after the

meaning of it is realized, the consciusness is purified. I really

have neither the words nor the ability to explain but shall try it

for you as best I can.

 

You have to understand three words a) Satya (truth) b) Zyan

(knowledge) and c) information (empirical evidences, facts, snap

shots, history, etc..).

Sri Krishna explains the relation of these three as a complete tree

which has seed as truth, trunc as knowledge and branches and fruits

as various information. Truth is abstract and has no conflicts and

all understand it in same way; knowledge is predictive (anumaan) in

nature such as physics and chemistry which are nitya (always in work)

and characters in it expresed in symbols and generic terms such as x,

y,Na, Au, Fe, force, velocity etc.. and is called Tatva Gyan

(knowledge of characters); and information is legal or empirical

facts of experiments viz, history. History or court cases or news

item are not knowledge because these once occured and stay in

archives, and is unlike physics which is aways there in all forms.

Lawyers jailors, judges and police, historians, journalists are not

knowledable because they collect evidence to get someone punished or

for selling news or books; rather than having insight of cause and

effect cycles.

 

Ahankaar is empirical or historical and specific and therefore it is

fruit and branches which often clash and are illusion, the knowledge

of character without specifying any specific person or histoical

evidence is like trunck which is understood in fundamental way. For

example, Bhagwat Gita is a knowledge and it is nitya or remains all

time, and all characters in it are symolic without any real names or

historical evidence. For example Dhrat Rashtra is a term for Laws and

order upon which a nation (rashtra) rests (dhrat). When the dhrat

rashtra is insensitive and selfish, shown as blind then it produced

two sons. One, is Dus Shaasan (bad governance) and Two Dur Yodhan

(bad authority). The terms are obvious, and is understood even now.

The structure of governance which is a beam is called Karna which are

steadfast like loyal and honest employees of government but working

for evil design of Bad Governance and Bad Authority. Bhishm is

illusion of a nation which binds people by a common name but not

allows the dharma to flourish. Bhism is self destructive and no other

can remove it. Shakuni is economic system or the fedreal banks

dealing with fictititious money and value of money is not in hands of

those who work.

The tree or Ashwathha has this structure. And those with knowledge

should cut off the branchs of illsion and ignorance. Because the

idiot has millions of branches and this way, tree grows and illussion

is increased.

 

Best Regards

K G Misra

 

 

-------------------------------

Dear Sadak,

Banyan tree is so huge with roots from branches reaches ground and

penitrates, looking like another trunk. One should exist broadminded

(like branches), allow living things to rest under him with karuniyam

(like so many birds monkeys that rest on), be stable like the strong

large in diameter trunk unable to be shaken by 6 Gunas, be admirable

as the whole tree making an example of divine life, be deep rooted

with sastras and vedas, but remain aloof from worldly matters like

the banyan tree.

B.Sathyanarayan

 

--------------------------------

, " sadhak_insight "

<sadhak_insight wrote:

>

> In the chapter 15 purushottama yoga what is the banayan tree the

> lord tells about how to know about that.

>

> udharavamula madhashakayam ashwatham prahururavyavayam

> chandansi yasya parnani yestam veda savedavith.

>

> what does this actually mean?

> how does it actually relate to our life?

>

> regards

> vishnu Vardhan

>

> ---------------------------

>

> FROM THE MODERATOR

>

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>

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> MODERATOR

> Ram Ram

>

[Guest guest]

According to one of the most revered commentators the Pipal Tree

(Aswattha) is a representation of the 'the Tree of Samsara' created

by Maya that has its origin in Brahman. Brahman is referred to be

the 'Urdhva Mulam' that is above all creation. Adhah Sakham is meant

Hiranyagarbha from which all creative principles came from. The

leaves are considered to be 'Vedas' that represent fundamental laws

of creation. He who realizes it is a knower of the Vedas. It

literally means that everything including Maya or Prakriti also has

origin in that Supreme Brahman (Urdhva Mulam). He is the material

cause as well as spiritual cause of everything that is created.

That the created has no absolute existence and gets destroyed in

time is represented by the TREE. The tree gives rise to the seed

which in turn becomes a tree and so on as we are observing everyday

and this process is called the Samsara (the cycle of Birth and

Death). The fifteenth chapter deals with the ultimate philosophy

propounded by Bhagavad Gita. Vyasa being great saint and poet gives

the gist of this philosophy in the very first stanza just like the

modern day requirement of an executive summary we are asked to give

everyday.

 

Analogies always have their problems of interpretations. Since the

whole creation is described as this tree and also it is said that

the leaves are the Vedas one can immediately jump up and say " How

come Vedas are destructible? and we always believed that they are

Eternal and not conjured up by human beings " . We should never

entertain the thought that Vedas are not Eternal Truths. If we

think that the material aspect the leaves are destructible but the

principle behind is eternal as is the case 'A seed from an Aswatha

tree gives rise to an Aswatha tree only all the time'. I am glad

somebody raised this question as it is vital to understanding the

fundamental philosophy of One God above.

 

B. Vempaty

 

 

Hari Om!

 

According to Adi Sankaracharya, the tree of life represented in

Chapter XV, of Bhagavad Gita, commonly called `Peepal Tree' got its

name `Aswatha' from the following meaning.

`Swa' means tomorrow;

`stha' means that which remains;

`A-swatha' means - that which will not remain the same till tomorrow

(represents the ephemeral or ever changing jagat).

Some say that horses (aswa) used to stand under the shade of this

tree, so the tree came to be called `Aswatha'.

 

It is described here the this Aswatha Tree, which stands upside down

(with its roots-up – Urdwamoolam). In Sanskrit `Vriksha' means `that

which can be cut down'. Here Aswatha Vriksha is represented as the

Vriksha of Samsara. The experiences of change and sorrow and bondage

can be ended through detachment.

 

The Tree of multiplicity which that has seemingly sprung forth from

the Infinite Conscious Divine, can be cut down by shifting one's

attention from the tree to the Divine.

 

We have family-trees and the photo of great grand father is hung on

top most part of the tree and his sons and daughters come directly

below. His grandsons photos are hung still below. Similarly the

roots of the Aswatha Tree has its place up in the Divine

Consciousness. A tree holds itself up and gets its nourishment from

the Divine by its roots and similarly the `experiences' and

the `experiencer' of them, are all established in the Infinite and

draw their sustenance from IT alone.

 

Also, we use HIGH UP expression in our daily life as HIGH CLASS,

HIGH COMMAND, TOP MOST POSITION, HIGHEST, etc., indicating HIGHEST

authority. The Perfect is the Highest Consciousness, illumined and

vitalized by which alone can the body-mind-intellect equipment

experience its `perception-emotion-thought'. So the world of

plurality is represented here as an inverted Aswatha Tree.

 

To be continued…

Pranams,

Vanaja Ravi Nair.

---

 

 

, " sadhak_insight "

<sadhak_insight wrote:

>

> Hari Om

>

> Re The Banyan Tree. Vishnuji has raised 3 questions.

>

> 1. How to know about the Banyan Tree referred in Gitaji 15:1 to 3?

> 2. What does this actually mean?

> 3. How does it actually relate to life?

>

> Actually Gitaji is the voice of God. It has so many meanings that

it

> is impossible to firm up any one sentiment . It has unlimited

> spheres. Every talker about Gitaji therefore only introduces a

> personal interpretation. Still I am daring.

>

> WHAT DOES IT ACTUALLY MEAN?

>

> In fact God has classified this Chapter of merely 20 slokas

(stanzas)

> as a Scripture in itself (Shastra). Because in just 20 slokas here

> the God has given nectar of all elements existing in this universe.

> There are only 3 elements in this universe- SELF ( Jeeva, You, Me

and

> every living being as a soul), the WORLD ( Jagat including all

> bodies – yours , mine and that of every one including the Mind,

> intellect , and Ego- collectively known as Chitta – every thing

which

> changes is WORLD) and GOD ( Jagdeesh- the owner of both Jeeva and

> Jagat- superior to Jeeva and beyond the Jagat ) . In this Chapter

> five stanzas are attributed to each of these elements and 5 stanzas

> explain the relationship among these elements making it 20 in all.

> Banyan tree referred here means the WORLD.

>

> HOW TO KNOW ABOUT THIS TREE ?

>

> God himself says in stanza 4 that the form of this tree is

invisible

> and cant be established upon enquiry. We can only understand or

feel

> it. It is not knowledge prone. It is felt .

>

> HOW DOES IT ACTUALLY RELATE TO LIFE?

>

> This is the question in essence. How to co relate with practical

> life? One view- my view- Spirituals aspirants (Saadhaks) may kindly

> consider.

>

> A tree with roots at top. (Urdhva moolam)Consider your body. What

is

> at top? The brain which is the root cause of the body- the

> controller! Below that are Sense organs like eyes , ears, mouth,

> hands, genitals(adhah saakham)– all of which are engaged in their

> respective objects- eyes to the form, tongue to the taste, ears to

> the sound, skin to the touch,nose to the smell and so on. They all

> get fed by Gunas and sense objects (Gunah pravriddha

vishaypravala).

> These sense organs – these branches of the tree – keep loitering,

> hankering after sense objects and this binds the SELF to the

worldly

> things and to the world (karmanubandhini manushyaloke) .

>

> You cant see this world as described or by reasoning, you cant

> establish its identity ( na roopam syeh tathopalabhyate) . It is

> unending, beginningless and BASELESS ! ( Nanto na chadir na cha

> sampratistha). In fact it doesnot actually exist. There no world

> existing actually , it is all in mind. In fact only God is existing

> and nothing else (Gitaji 7:19). Still by your mind you have

attached

> with it so firmly ,that it has embedded in you as reality- , its

> roots now are so firm that it is appearing to you as reality (

> ashwathmenam suviroodhmoolam) . You have by your mind got connected

> with this world so strongly that inspite of it not existing -it is

> seen, felt and experienced by you as existing! Just as in darkness

we

> perceive a simple piece of rope as snake! Just as the objects seen

in

> the dream are perceived as actual! The fact remained that there was

> no snake at all! The fact remained that there was no elephant

> actually which came into your bedroom and which elephant you saw in

> the dream, felt and experienced! It was all in the mind and no

where

> else!

>

> This is how the God describes the world vis-à-vis You. How to get

> out ? By detatchment ! (Asang shashtren dridhen chhitwa)! By strong

> willed detachment! (dridhen) ! By turning away yourself from it !

> Leave the mind, the body, the world doing what they are doing, YOU

> get away! How to get away ? By not getting impacted by them! By

using

> that excellent tool called EQUANIMITY! (Samata)!

>

> Hope this answers queries fully. Do revert if further elaboration

is

> required. GITAJI IS BOON TO THE HUMANITY AT LARGE! Irrespective of

> Caste, creed, color, country, religion it provides answers to every

> query. Have that trust in Gitaji and feel free.

>

> First correction of fact. It is in stanza no 3 and not 4 (as stated

> in my reply) that God has said – the form of this tree is invisible

> and cant be established by enquiry! Sorry. We all are imperfect

human

> beings.

>

> Here is an attempt – a brief attempt- to answer probable queries

> which may arise and few more thoughts- all for combined benefit of

> all of us with no intention of reflecting any individual wisdom or

> knowledge of the subject. Chapter 15 is the Scripture in itself (

> Read 15:20) . No where such a precise, pointed , self contained

> description of every element is visible. It is so beautifully

drafted

> that it is impossible to believe that anybody else except God could

> have drafted anywhere near to it! Why you cannot know the world or

> establish its identity? Because it does not exist at all ! It is a

> great answer by God. How can you know what does not exist ? Next Q

is

> how it is not existing ? Answers is Just as the circle seen by

> constant running of fan does not exist. We can see the circle but

we

> know it does not exist. Principle- anything which gets manifested

> because of constant changes is as good as circle of fan! Now this

> world is changing constantly, unceasingly, continuously, is not it?

> How can a thing be said to be " " existing " if it does not remain the

> same even the next moment? This is key upon which Saadhaks should

> fearlessly rely upon. Your mind is the root cause of this tree-

your

> abode in this world. In fact it is not mind but your association

with

> this mind is the root cause of this world. Entire Gitaji wants you

to

> stop relying upon this instrument called mind. It is root cause of

> all of your sorrows and bondage. If you are able to FIRST believe

> that it is not YOU in fact- half the battle is won then and there!

> How can it be you when it is changing constantly and you are

watching

> the changes! How can the " seer " and the " seen " be the same? You are

> not your mind at all! This is fundamental ! Once you have firmly

> believed that you are the master or the owner of the mind then you

> have to decide whether you have to associate with it or not?

> SECONDLY, therefore you should decide to detach with it? Why?

Because

> it is unnatural to you! You have no symmetry with it- be it element

> wise or nature wise. You are totally different from it! This fellow

> MIND keeps changing . Day before Yesterday it told you – I will be

> happy if you earn say Rs one million. You put every effort and

earned

> but yesterday it told now earn 10 millon to be happy! You did even

> that taking uncountable troubles and compromises and today it says

> not enough! How easily this MIND cheats us? How can you be friendly

> with such an unreliable guy? And the entire army is with him only-

be

> it eyes , ears , tongue, skin, the body as a whole, ego, intellect

> all are in unison cheating you! You do not listen at all to

> CONSCIENCE because it speaks truth and that speaking of truth is

not

> liked by Ego, intellect , mind and body! Why? Because they are

> dissimilar to you. They are different than you. What have you got

so

> far by your association with them- pains and pleasures? What else?

> Are you happy ?Are you peaceful? THEREFFOR you must disassociate

with

> them! This is substance of first three stanzas. Fourth stanza then

> goes on to guide you as to what you should do AFTER you have by

stron

> will disassociated with this non existent, strongly rooted, bondage

> creating BANYAN TREE which has roots at the top and branches

towards

> the south.

>

> Thoughts as they keep coming! Why the error of stanza 3 or 4 type

> took place? Reliance upon instrument called MIND! It indeed cheats!

> How entire body- gross, subtle and causal- and the entire world

> follows the mind? Through EGO! When brain ( the root) cheats you ,

> your real friend CONSCIENCE hits you with truth! But you do not

> listen ! Why? Ego! When you falter your mind says - time was bad,

> circumstances, kaliyuga, this man, that thing, fate, destiny,

> God .... " I was right " ! When things are OK , your mind says - It

is

> Me Me . You , the pure vou also join the chorus - my mind, my idea,

> my intelligence, ME ME MINE MINE ... What non sense! This is MAYA!

> Hence Gitaji says in stanza 3 - asang- DETACH!

>

> What a Scripture this Gitaji is?

>

> Jai Shree Krishna

>

> Vyas N B

>

> ----------------------------

>

> Dear Sadhak

> Hari Om

>

> In the shloka that u mentioned Udhvarmulam refers to PARAMATMA

> Adhahshaakham refers to BRAHMAJI and Ashvatham refers to This

> SANSARA . This tree is the SANSARA tree which is inverted, the mool

> {root} is the uppermost which is a place where after going once the

> jeeva cannot come back. the tanaa is where brahmaji resides from

> where life originates i.e why Brahmaji is the main part of the tree

> but Brahmalok is still a bit lower than Bhagvatlok {root} the rest

of

> the branches refer to all the yonis and this SANSARA. Here the

moola

> is upwards {the root} n the root is the main part of a TREE

therefore

> a place where Paramatma resides is the place of utmost importance n

> this is the place from where the Brahmaji arises. Parmatma is the

> supreme from every aspect whether it be place, time, principles,

> Gunas, roopa, Gyana, etc.Also there is no one. like GOD. As the

ROOT

> is the main support {reason} for a tree likewise the GOD is the

main

> AADHARA for this World. He is the main reason for the origin n

> destruction of the world hence the one behind everything that

happens

> to us or the position that we hold today. After Taking his Sharan

> the jeeva becomes KRITARTHA {grateful} . REFER shloka 4 after

this.

>

> Hope this provides some help

> NAMAN IN THY HOLY FEET

> Komal Gurdasani

>

> -------------------------------

> Chapter XV Purushothama Yoga

> 'Swa' means 'tomorrow' and 'Stha' means 'that which remains'.

> 'A-swatha' means that which will not remain the same till tomorrow

> (ever-changing).

>

>

> (From the previous chapterX-26: Among all trees (I am) the

> ASHWATTHA -tree; among Divine RISHIS , Narada ; among GANDHARVAS ,

> Chitraratha ; among Perfected ones , the MUNI Kapila . OF ALL THE

> TREES I AM THE ASHWATTHA-TREE --- Both in its magnitude and life-

> span, the Ashwattha tree (Pipal) can be considered as the " all-

> pervading " and the

> " Immortal, " inasmuch as it lives generally for centuries. The Hindu

> has learnt to worship it, and there is a sentiment of divinity

> attached to it. It is also a fact that the Ashwattha brings up in

> our mind fresh memories of the Upanishadic comparison of it with

> samsara. Later, in the Geeta itself (XV-I) we have a mention of the

> peepal tree as representing the pluralistic phenomenal world that

> has shot up to spread itself like mushrooms of false sorrows over

> what is dreamy nothingness.)

>

> In any tree there are nodular buds which are potential branches

that

> have not yet developed, but are waiting for a chance to burst

forth.

> Corresponding to them, Lord Krishna says, in the Ashwattha-tree,

are

> the sense-objects, the 'buds.' It is a fact that in the presence of

> an 'object' our tendencies revolt against all our higher concepts

> and ideals, and run amuck to gain their gratification: a

> new " branch. "

>

> DOWNWARD THE ROOTS EXTEND --- If the main root of the Tree-of-

> Samsara is lost in the Absolute Reality, High above, the " secondary

> roots " which spring from it are spread all around, and grow even

> downward, " IN THE WORLD OF MAN, INITIATING ALL ACTIONS. " Here,

> secondary roots are thought-channels (vasanas), which are created

in

> us, and which propel each one of us towards his own typical actions

> and reactions in the world. They are the very causes that promote

> man's evil as well as meritorious activities in the world. Just as

> the main taproot, while spreading its secondary roots, claws the

> earth through them and gets the plant well-rooted, so too, these

> Samskaras, actions and their reactions, both good and evil, bind

the

> individuals fast to the earthy plane of likes and dislikes, of

> profits and losses, of earning and spending.

>

> THE FOLLOWING TWO STANZAS INDICATE HOW WE CAN ANNIHILATE THE TREE

> AND THEREBY COME TO EXPERIENCE THE PURE SOURCE OF ALL LIFE'S

> MANIFESTATIONS, THE INFINITE LIFE:

>

> 3. Its form is not perceived here as such, neither its end, nor its

> origin, nor its foundation, nor its resting-place; having cut

> asunder this firm-rooted ASHWATTHA -tree with the strong axe of

non-

> attachment. . .

> 4. Then that Goal should be sought after, where having gone, none

> returns again. I seek refuge in that 'primeval PURUSHA' from which

> streamed forth, from time immemorial, all activity (or energy) .

>

> In order that the students may not misunderstand this mystic

> symbolism, and take the Tree too literally, the Geeta acharya owns

> that 'ITS FORM, AS SUCH, IS NOT

> PERCEIVED HERE.' The Tree-of-life, as described in the previous

> stanzas, evidently represents the entire field of manifested life.

> The subtle Principle of Life manifests

> through us, in different planes and in a variety of forms --- as

> perceptions of the body; as emotions and feelings of the mind; as

> ideals and thoughts of the intellect; and as mere

> non-apprehension of the causal-body. All these vehicles and their

> experiences, manifesting in the Infinite Life, in their totality,

> constitute the Ashwatth a-tree spreading out into all quarters.

> Naturally, therefore, Lord Krishna says that very few have the

> comprehensive vision to see them all as such in one gaze. Not only

> are the different vehicles and their expressions not recognised as

> such in their entirety, but very few of us

> in the world come to recognise " THEIR END OR THEIR BEGINNING, OR

> THEIR EXISTENCE.' The Tree-of-life springs from the 'ignorance' of

> Reality (Avidya) and it ends on the " realisation of the Self "

> (Vidya), and it exists only so long as the mental demands and

> desires (vasanas) function. These subjective implications are not

> generally

> perceived, or recognised, or understood, by the majority of men.

>

> The manifested world constituting the Ashwattha-tree can be

> cleft 'BY THE STRONG AXE OF DETACHMENT. " The world of matter is

> inert and insentient. The experience of life gained through it is

> known and lived only because of the play of Consciousness upon it.

> As long as the wheels of a car are geared on to the machine, the

> vehicle moves.

> In case we can clutch the motive-power off from the moving wheels,

> the vehicle must necessarily come to its own natural motionless

> condition. Similarly, if Consciousness is withdrawn from the body-

> mind-intellect vehicle, its play of perception-emotion-thought must

> necessarily halt. This clutching off of Consciousness from the

inert

> matter vehicles is detachment. With the axe of detachment, Krishna

> advises Arjuna, to cut down the tree

> of multiple experiences.

>

> At our present level of conscious-existence we are apt to protest

> against this advice, because, to us detachment from these three

> vehicles is a complete retirement from the

> worlds of perception, from the realms of emotion, and from the

> fields of thought. In fact, we know no other world to tread, and

> therefore, intellectually, we reach but a state of utter nihilistic

> nothingness. This is a despairing situation indeed. But Krishna

> adds, almost in the same breath, " THEN THAT GOAL SHOULD BE SOUGHT

> AFTER, TO WHICH MEN GO AND DO NOT RETURN AGAIN. "

>

> On the whole, the tone of suggestion and the manner of expression

in

> these two stanzas clearly indicate that the students who seek the

> Divine in themselves should learn to withdraw more and more from

> their usual dissipations with perceptions, feelings and thoughts,

> and must, in " the still moments of meditation, contemplate upon the

> Higher

> --- the Source from which the Ashwattha-tree itself draws its

> sustenance and nourishment.

>

> Had this advice been merely given out and left at that, it would

> have been, at best, only a poetic vision, or an impossible

> suggestion. As a practical hand-book of instructions to man on how

> to live nobly and grow out of his instinctive weaknesses, the Geeta

> has to show the seekers some practical methods of self-improvement

> at every stage. And this is accomplished when the stanzas are

closed

> with a prayer: " I SEEK REFUGE IN THAT

> PRIMEVAL PURUSHA WHENCE STREAMED FORTH THE ANCIENT CURRENT. "

>

> The stanza indicates that when our personality has, to a maximum

> degree, retired from its extrovert pursuits, the intellect is to be

> consciously turned, in an attitude of love and surrender, to the

> goal --- the goal from which the stream of Consciousness flows to

> the matter-vehicles facilitating them to play their parts. In

short,

> HALT the manifestations of life, and seek the Eternal Life, the

> Source of all expressions of life. What this primeval Purusha is

and

> how one is to conceive It is the theme of the entire chapter.

>

> to be continued..

> Pranams,

> Vanaja Ravi Nair

>

>

>

> Chapter XV Purushothama Yoga

> - by Swami Chinmayananda

>

> (From the previous chapterX-26: Among all trees (I am) the

> ASHWATTHA -tree; among Divine RISHIS , Narada ; among GANDHARVAS ,

> Chitraratha ; among Perfected ones , the MUNI Kapila . OF ALL THE

> TREES I AM THE ASHWATTHA-TREE --- Both in its magnitude and life-

> span, the Ashwattha tree (Pipal) can be considered as the " all-

> pervading " and the

> " Immortal, " inasmuch as it lives generally for centuries. The Hindu

> has learnt to worship it, and there is a sentiment of divinity

> attached to it. It is also a fact that the Ashwattha brings up in

> our mind fresh memories of the Upanishadic comparison of it with

> samsara. Later, in the Geeta itself (XV-I) we have a mention of the

> peepal tree as representing the pluralistic phenomenal world that

> has shot up to spread itself like mushrooms of false sorrows over

> what is dreamy nothingness.)

>

> Swa means tomorrow; stha means that which lasts till tomorrow; `A-

> swatha' means that which will not last till tomorrow that is ever

> changing.

>

> In any tree there are nodular buds which are potential branches

that

> have not yet developed, but are waiting for a chance to burst

forth.

> Corresponding to them, Lord Krishna says, in the Ashwattha-tree,

are

> the sense-objects, the 'buds.' It is a fact that in the presence of

> an 'object' our tendencies revolt against all our higher concepts

> and ideals, and run amuck to gain their gratification: a

> new " branch. "

>

> DOWNWARD THE ROOTS EXTEND --- If the main root of the Tree-of-

> Samsara is lost in the Absolute Reality, High above, the " secondary

> roots " which spring from it are spread all around, and grow even

> downward, " IN THE WORLD OF MAN, INITIATING ALL ACTIONS. " Here,

> secondary roots are thought-channels (vasanas), which are created

in

> us, and which propel each one of us towards his own typical actions

> and reactions in the world. They are the very causes that promote

> man's evil as well as meritorious activities in the world. Just as

> the main taproot, while spreading its secondary roots, claws the

> earth through them and gets the plant well-rooted, so too, these

> Samskaras, actions and their reactions, both good and evil, bind

the

> individuals fast to the earthy plane of likes and dislikes, of

> profits and losses, of earning and spending.

>

> THE FOLLOWING TWO STANZAS INDICATE HOW WE CAN ANNIHILATE THE TREE

> AND THEREBY COME TO EXPERIENCE THE PURE SOURCE OF ALL LIFE'S

> MANIFESTATIONS, THE INFINITE LIFE:

>

> 3. Its form is not perceived here as such, neither its end, nor its

> origin, nor its foundation, nor its resting-place; having cut

> asunder this firm-rooted ASHWATTHA -tree with the strong axe of

non-

> attachment. . .

> 4. Then that Goal should be sought after, where having gone, none

> returns again. I seek refuge in that 'primeval PURUSHA' from which

> streamed forth, from time immemorial, all activity (or energy) .

>

> In order that the students may not misunderstand this mystic

> symbolism, and take the Tree too literally, the Geeta acharya owns

> that 'ITS FORM, AS SUCH, IS NOT

> PERCEIVED HERE.' The Tree-of-life, as described in the previous

> stanzas, evidently represents the entire field of manifested life.

> The subtle Principle of Life manifests

> through us, in different planes and in a variety of forms --- as

> perceptions of the body; as emotions and feelings of the mind; as

> ideals and thoughts of the intellect; and as mere

> non-apprehension of the causal-body. All these vehicles and their

> experiences, manifesting in the Infinite Life, in their totality,

> constitute the Ashwatth a-tree spreading out into all quarters.

> Naturally, therefore, Lord Krishna says that very few have the

> comprehensive vision to see them all as such in one gaze. Not only

> are the different vehicles and their expressions not recognised as

> such in their entirety, but very few of us

> in the world come to recognise " THEIR END OR THEIR BEGINNING, OR

> THEIR EXISTENCE.' The Tree-of-life springs from the 'ignorance' of

> Reality (Avidya) and it ends on the " realisation of the Self "

> (Vidya), and it exists only so long as the mental demands and

> desires (vasanas) function. These subjective implications are not

> generally

> perceived, or recognised, or understood, by the majority of men.

>

> The manifested world constituting the Ashwattha-tree can be

> cleft 'BY THE STRONG AXE OF DETACHMENT. " The world of matter is

> inert and insentient. The experience of life gained through it is

> known and lived only because of the play of Consciousness upon it.

> As long as the wheels of a car are geared on to the machine, the

> vehicle moves.

> In case we can clutch the motive-power off from the moving wheels,

> the vehicle must necessarily come to its own natural motionless

> condition. Similarly, if Consciousness is withdrawn from the body-

> mind-intellect vehicle, its play of perception-emotion-thought must

> necessarily halt. This clutching off of Consciousness from the

inert

> matter vehicles is detachment. With the axe of detachment, Krishna

> advises Arjuna, to cut down the tree

> of multiple experiences.

>

> At our present level of conscious-existence we are apt to protest

> against this advice, because, to us detachment from these three

> vehicles is a complete retirement from the

> worlds of perception, from the realms of emotion, and from the

> fields of thought. In fact, we know no other world to tread, and

> therefore, intellectually, we reach but a state of utter nihilistic

> nothingness. This is a despairing situation indeed. But Krishna

> adds, almost in the same breath, " THEN THAT GOAL SHOULD BE SOUGHT

> AFTER, TO WHICH MEN GO AND DO NOT RETURN AGAIN. "

>

> On the whole, the tone of suggestion and the manner of expression

in

> these two stanzas clearly indicate that the students who seek the

> Divine in themselves should learn to withdraw more and more from

> their usual dissipations with perceptions, feelings and thoughts,

> and must, in " the still moments of meditation, contemplate upon the

> Higher

> --- the Source from which the Ashwattha-tree itself draws its

> sustenance and nourishment.

>

> Had this advice been merely given out and left at that, it would

> have been, at best, only a poetic vision, or an impossible

> suggestion. As a practical hand-book of instructions to man on how

> to live nobly and grow out of his instinctive weaknesses, the Geeta

> has to show the seekers some practical methods of self-improvement

> at every stage. And this is accomplished when the stanzas are

closed

> with a prayer: " I SEEK REFUGE IN THAT

> PRIMEVAL PURUSHA WHENCE STREAMED FORTH THE ANCIENT CURRENT. "

>

> The stanza indicates that when our personality has, to a maximum

> degree, retired from its extrovert pursuits, the intellect is to be

> consciously turned, in an attitude of love and surrender, to the

> goal --- the goal from which the stream of Consciousness flows to

> the matter-vehicles facilitating them to play their parts. In

short,

> HALT the manifestations of life, and seek the Eternal Life, the

> Source of all expressions of life. What this primeval Purusha is

and

> how one is to conceive It is the theme of the entire chapter.

>

> Posted by : vanajaravinair

>

> -------------------------------

> Dear sadhak

> This shloka is understood in a very deep meditation, and after the

> meaning of it is realized, the consciusness is purified. I really

> have neither the words nor the ability to explain but shall try it

> for you as best I can.

>

> You have to understand three words a) Satya (truth) b) Zyan

> (knowledge) and c) information (empirical evidences, facts, snap

> shots, history, etc..).

> Sri Krishna explains the relation of these three as a complete tree

> which has seed as truth, trunc as knowledge and branches and fruits

> as various information. Truth is abstract and has no conflicts and

> all understand it in same way; knowledge is predictive (anumaan) in

> nature such as physics and chemistry which are nitya (always in

work)

> and characters in it expresed in symbols and generic terms such as

x,

> y,Na, Au, Fe, force, velocity etc.. and is called Tatva Gyan

> (knowledge of characters); and information is legal or empirical

> facts of experiments viz, history. History or court cases or news

> item are not knowledge because these once occured and stay in

> archives, and is unlike physics which is aways there in all forms.

> Lawyers jailors, judges and police, historians, journalists are not

> knowledable because they collect evidence to get someone punished

or

> for selling news or books; rather than having insight of cause and

> effect cycles.

>

> Ahankaar is empirical or historical and specific and therefore it

is

> fruit and branches which often clash and are illusion, the

knowledge

> of character without specifying any specific person or histoical

> evidence is like trunck which is understood in fundamental way. For

> example, Bhagwat Gita is a knowledge and it is nitya or remains all

> time, and all characters in it are symolic without any real names

or

> historical evidence. For example Dhrat Rashtra is a term for Laws

and

> order upon which a nation (rashtra) rests (dhrat). When the dhrat

> rashtra is insensitive and selfish, shown as blind then it produced

> two sons. One, is Dus Shaasan (bad governance) and Two Dur Yodhan

> (bad authority). The terms are obvious, and is understood even now.

> The structure of governance which is a beam is called Karna which

are

> steadfast like loyal and honest employees of government but working

> for evil design of Bad Governance and Bad Authority. Bhishm is

> illusion of a nation which binds people by a common name but not

> allows the dharma to flourish. Bhism is self destructive and no

other

> can remove it. Shakuni is economic system or the fedreal banks

> dealing with fictititious money and value of money is not in hands

of

> those who work.

> The tree or Ashwathha has this structure. And those with knowledge

> should cut off the branchs of illsion and ignorance. Because the

> idiot has millions of branches and this way, tree grows and

illussion

> is increased.

>

> Best Regards

> K G Misra

>

>

> -------------------------------

> Dear Sadak,

> Banyan tree is so huge with roots from branches reaches ground and

> penitrates, looking like another trunk. One should exist

broadminded

> (like branches), allow living things to rest under him with

karuniyam

> (like so many birds monkeys that rest on), be stable like the

strong

> large in diameter trunk unable to be shaken by 6 Gunas, be

admirable

> as the whole tree making an example of divine life, be deep rooted

> with sastras and vedas, but remain aloof from worldly matters like

> the banyan tree.

> B.Sathyanarayan

>

> --------------------------------

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > In the chapter 15 purushottama yoga what is the banayan tree the

> > lord tells about how to know about that.

> >

> > udharavamula madhashakayam ashwatham prahururavyavayam

> > chandansi yasya parnani yestam veda savedavith.

> >

> > what does this actually mean?

> > how does it actually relate to our life?

> >

> > regards

> > vishnu Vardhan

> >

> > ---------------------------

> >

> > FROM THE MODERATOR

> >

> > The following are the guidelines for Gita-Talk discussions.

> >

> > GITA TALK GROUP GUIDELINES:

> > 1. Purpose of the group is to help Sadhakas clarify their doubts

> > related to Gitaji shalokas. Therefore, responses which further

> > clarify the understanding of Gitaji, will only be posted.

> > 2. Wherever possible, please quote Gitaji or other scriptures to

> > substantiate your response.

> > 3. Kindly limit personal feelings, opinions, beliefs etc. to the

> > extent that they further help in understanding the Gita shlokas

> > 4. Please be as concise and to the point as possible, respecting

> > sadhaka's time.

> > 5. Kindly focus your writing to the subject at hand only.

> > 6. Please do not include links to the other sites or other

> > organizations.

> > 7. Kindly do not include your personal information such as phone

> > number, address etc.

> > 8. Please do not address the response to a particular individual

> > since the message is going to the entire group.

> > 9. Due to the large readership, all responses may not be posted.

> > 10. Moderator at his discretion, may modify the posting, if

content

> > is unclear or not appropriate for distribution to the group.

> > 11. Please respond taking into consideration the novices, youth,

> > westerners, non-sectarian audience. Kindly limit the use to

> Sanskrit

> > words only, rather provide the English word with Sanskrit

bracketed

> > wherever possible.

> >

> > MODERATOR

> > Ram Ram

> >

>

[Guest guest]

1)The root is on top.The source/the base/the origin is God.

2)From the Root, the branches are downwards. The branches are the

World/Sansar/nature.

3)The world or Sansar is the extension of the God.

4)The world is indestructible and the God is indestructible. Without

beginning and end.

5) The vedas are the leaves of this tree. One who observes /

witnesses, understands and experiences this worldly tree or

the Sansaar is the knower of Vedas.

 

regards

 

A K Jain

-

Hari Om

 

As stated in my response too, Gitaji is the voice of God. As Swamiji

would often say - Geetaji is like a mirror (Darpan). The Banyan tree

therefore has been explained in various ways by various Saints, and

interpreters. But the substance or unanimity is that it is more a

SANSAAR (World) and the conclusion is that the aspirant must detach

from it with a strong axe like determination. Unless you sever your

attachment with it, you cannot proceed further to realise SELF or

GOD.

 

Refer use of words " tatah " in stanza 4 … " thereafter " ..( one should

begin searching for God.) Since the Saadhak who raised the question

wanted to know as to how this tree can be understood in practical

life , I gave the answer to match that. To take example of human

body and explain the same wrt that was also fitting into all the

three stanzas- except perhaps the " chhandaasi yasya parnani " ( the

Vedas are leaves of that tree)- but there also you can relate that

with the " karma kaand " of Vedas. When the human being follows the

principle of conduct as stated in Vedas, naturally the tree gets

beautiful by leaves and flowers! BUT THERE IS NO DOUBT THAT WE MUST

BECOME " ASANG " - we must detach ourselves from the tree! You can

interpret Geetaji in innumerable ways. That is the beauty of this

scripture.

 

Jai Shree Krishna

 

Vyas, N B

---

, " sadhak_insight "

<sadhak_insight wrote:

>

> According to one of the most revered commentators the Pipal Tree

> (Aswattha) is a representation of the 'the Tree of Samsara'

created

> by Maya that has its origin in Brahman. Brahman is referred to be

> the 'Urdhva Mulam' that is above all creation. Adhah Sakham is

meant

> Hiranyagarbha from which all creative principles came from. The

> leaves are considered to be 'Vedas' that represent fundamental

laws

> of creation. He who realizes it is a knower of the Vedas. It

> literally means that everything including Maya or Prakriti also

has

> origin in that Supreme Brahman (Urdhva Mulam). He is the material

> cause as well as spiritual cause of everything that is created.

> That the created has no absolute existence and gets destroyed in

> time is represented by the TREE. The tree gives rise to the seed

> which in turn becomes a tree and so on as we are observing

everyday

> and this process is called the Samsara (the cycle of Birth and

> Death). The fifteenth chapter deals with the ultimate philosophy

> propounded by Bhagavad Gita. Vyasa being great saint and poet

gives

> the gist of this philosophy in the very first stanza just like the

> modern day requirement of an executive summary we are asked to

give

> everyday.

>

> Analogies always have their problems of interpretations. Since

the

> whole creation is described as this tree and also it is said that

> the leaves are the Vedas one can immediately jump up and say " How

> come Vedas are destructible? and we always believed that they are

> Eternal and not conjured up by human beings " . We should never

> entertain the thought that Vedas are not Eternal Truths. If we

> think that the material aspect the leaves are destructible but the

> principle behind is eternal as is the case 'A seed from an Aswatha

> tree gives rise to an Aswatha tree only all the time'. I am glad

> somebody raised this question as it is vital to understanding the

> fundamental philosophy of One God above.

>

> B. Vempaty

>

>

> Hari Om!

>

> According to Adi Sankaracharya, the tree of life represented in

> Chapter XV, of Bhagavad Gita, commonly called `Peepal Tree' got its

> name `Aswatha' from the following meaning.

> `Swa' means tomorrow;

> `stha' means that which remains;

> `A-swatha' means - that which will not remain the same till

tomorrow

> (represents the ephemeral or ever changing jagat).

> Some say that horses (aswa) used to stand under the shade of this

> tree, so the tree came to be called `Aswatha'.

>

> It is described here the this Aswatha Tree, which stands upside

down

> (with its roots-up – Urdwamoolam). In Sanskrit `Vriksha' means

`that

> which can be cut down'. Here Aswatha Vriksha is represented as the

> Vriksha of Samsara. The experiences of change and sorrow and

bondage

> can be ended through detachment.

>

> The Tree of multiplicity which that has seemingly sprung forth from

> the Infinite Conscious Divine, can be cut down by shifting one's

> attention from the tree to the Divine.

>

> We have family-trees and the photo of great grand father is hung on

> top most part of the tree and his sons and daughters come directly

> below. His grandsons photos are hung still below. Similarly the

> roots of the Aswatha Tree has its place up in the Divine

> Consciousness. A tree holds itself up and gets its nourishment from

> the Divine by its roots and similarly the `experiences' and

> the `experiencer' of them, are all established in the Infinite and

> draw their sustenance from IT alone.

>

> Also, we use HIGH UP expression in our daily life as HIGH CLASS,

> HIGH COMMAND, TOP MOST POSITION, HIGHEST, etc., indicating HIGHEST

> authority. The Perfect is the Highest Consciousness, illumined and

> vitalized by which alone can the body-mind-intellect equipment

> experience its `perception-emotion-thought'. So the world of

> plurality is represented here as an inverted Aswatha Tree.

>

> To be continued…

> Pranams,

> Vanaja Ravi Nair.

> -

--

>

>

> , " sadhak_insight "

> <sadhak_insight@> wrote:

> >

> > Hari Om

> >

> > Re The Banyan Tree. Vishnuji has raised 3 questions.

> >

> > 1. How to know about the Banyan Tree referred in Gitaji 15:1 to

3?

> > 2. What does this actually mean?

> > 3. How does it actually relate to life?

> >

> > Actually Gitaji is the voice of God. It has so many meanings

that

> it

> > is impossible to firm up any one sentiment . It has unlimited

> > spheres. Every talker about Gitaji therefore only introduces a

> > personal interpretation. Still I am daring.

> >

> > WHAT DOES IT ACTUALLY MEAN?

> >

> > In fact God has classified this Chapter of merely 20 slokas

> (stanzas)

> > as a Scripture in itself (Shastra). Because in just 20 slokas

here

> > the God has given nectar of all elements existing in this

universe.

> > There are only 3 elements in this universe- SELF ( Jeeva, You,

Me

> and

> > every living being as a soul), the WORLD ( Jagat including all

> > bodies – yours , mine and that of every one including the Mind,

> > intellect , and Ego- collectively known as Chitta – every thing

> which

> > changes is WORLD) and GOD ( Jagdeesh- the owner of both Jeeva and

> > Jagat- superior to Jeeva and beyond the Jagat ) . In this Chapter

> > five stanzas are attributed to each of these elements and 5

stanzas

> > explain the relationship among these elements making it 20 in

all.

> > Banyan tree referred here means the WORLD.

> >

> > HOW TO KNOW ABOUT THIS TREE ?

> >

> > God himself says in stanza 4 that the form of this tree is

> invisible

> > and cant be established upon enquiry. We can only understand or

> feel

> > it. It is not knowledge prone. It is felt .

> >

> > HOW DOES IT ACTUALLY RELATE TO LIFE?

> >

> > This is the question in essence. How to co relate with practical

> > life? One view- my view- Spirituals aspirants (Saadhaks) may

kindly

> > consider.

> >

> > A tree with roots at top. (Urdhva moolam)Consider your body.

What

> is

> > at top? The brain which is the root cause of the body- the

> > controller! Below that are Sense organs like eyes , ears, mouth,

> > hands, genitals(adhah saakham)– all of which are engaged in their

> > respective objects- eyes to the form, tongue to the taste, ears

to

> > the sound, skin to the touch,nose to the smell and so on. They

all

> > get fed by Gunas and sense objects (Gunah pravriddha

> vishaypravala).

> > These sense organs – these branches of the tree – keep loitering,

> > hankering after sense objects and this binds the SELF to the

> worldly

> > things and to the world (karmanubandhini manushyaloke) .

> >

> > You cant see this world as described or by reasoning, you cant

> > establish its identity ( na roopam syeh tathopalabhyate) . It is

> > unending, beginningless and BASELESS ! ( Nanto na chadir na cha

> > sampratistha). In fact it doesnot actually exist. There no world

> > existing actually , it is all in mind. In fact only God is

existing

> > and nothing else (Gitaji 7:19). Still by your mind you have

> attached

> > with it so firmly ,that it has embedded in you as reality- , its

> > roots now are so firm that it is appearing to you as reality (

> > ashwathmenam suviroodhmoolam) . You have by your mind got

connected

> > with this world so strongly that inspite of it not existing -it

is

> > seen, felt and experienced by you as existing! Just as in

darkness

> we

> > perceive a simple piece of rope as snake! Just as the objects

seen

> in

> > the dream are perceived as actual! The fact remained that there

was

> > no snake at all! The fact remained that there was no elephant

> > actually which came into your bedroom and which elephant you saw

in

> > the dream, felt and experienced! It was all in the mind and no

> where

> > else!

> >

> > This is how the God describes the world vis-à-vis You. How to get

> > out ? By detatchment ! (Asang shashtren dridhen chhitwa)! By

strong

> > willed detachment! (dridhen) ! By turning away yourself from it !

> > Leave the mind, the body, the world doing what they are doing,

YOU

> > get away! How to get away ? By not getting impacted by them! By

> using

> > that excellent tool called EQUANIMITY! (Samata)!

> >

> > Hope this answers queries fully. Do revert if further

elaboration

> is

> > required. GITAJI IS BOON TO THE HUMANITY AT LARGE! Irrespective

of

> > Caste, creed, color, country, religion it provides answers to

every

> > query. Have that trust in Gitaji and feel free.

> >

> > First correction of fact. It is in stanza no 3 and not 4 (as

stated

> > in my reply) that God has said – the form of this tree is

invisible

> > and cant be established by enquiry! Sorry. We all are imperfect

> human

> > beings.

> >

> > Here is an attempt – a brief attempt- to answer probable queries

> > which may arise and few more thoughts- all for combined benefit

of

> > all of us with no intention of reflecting any individual wisdom

or

> > knowledge of the subject. Chapter 15 is the Scripture in itself (

> > Read 15:20) . No where such a precise, pointed , self contained

> > description of every element is visible. It is so beautifully

> drafted

> > that it is impossible to believe that anybody else except God

could

> > have drafted anywhere near to it! Why you cannot know the world

or

> > establish its identity? Because it does not exist at all ! It is

a

> > great answer by God. How can you know what does not exist ? Next

Q

> is

> > how it is not existing ? Answers is Just as the circle seen by

> > constant running of fan does not exist. We can see the circle

but

> we

> > know it does not exist. Principle- anything which gets manifested

> > because of constant changes is as good as circle of fan! Now this

> > world is changing constantly, unceasingly, continuously, is not

it?

> > How can a thing be said to be " " existing " if it does not remain

the

> > same even the next moment? This is key upon which Saadhaks should

> > fearlessly rely upon. Your mind is the root cause of this tree-

> your

> > abode in this world. In fact it is not mind but your association

> with

> > this mind is the root cause of this world. Entire Gitaji wants

you

> to

> > stop relying upon this instrument called mind. It is root cause

of

> > all of your sorrows and bondage. If you are able to FIRST believe

> > that it is not YOU in fact- half the battle is won then and

there!

> > How can it be you when it is changing constantly and you are

> watching

> > the changes! How can the " seer " and the " seen " be the same? You

are

> > not your mind at all! This is fundamental ! Once you have firmly

> > believed that you are the master or the owner of the mind then

you

> > have to decide whether you have to associate with it or not?

> > SECONDLY, therefore you should decide to detach with it? Why?

> Because

> > it is unnatural to you! You have no symmetry with it- be it

element

> > wise or nature wise. You are totally different from it! This

fellow

> > MIND keeps changing . Day before Yesterday it told you – I will

be

> > happy if you earn say Rs one million. You put every effort and

> earned

> > but yesterday it told now earn 10 millon to be happy! You did

even

> > that taking uncountable troubles and compromises and today it

says

> > not enough! How easily this MIND cheats us? How can you be

friendly

> > with such an unreliable guy? And the entire army is with him

only-

> be

> > it eyes , ears , tongue, skin, the body as a whole, ego,

intellect

> > all are in unison cheating you! You do not listen at all to

> > CONSCIENCE because it speaks truth and that speaking of truth is

> not

> > liked by Ego, intellect , mind and body! Why? Because they are

> > dissimilar to you. They are different than you. What have you

got

> so

> > far by your association with them- pains and pleasures? What

else?

> > Are you happy ?Are you peaceful? THEREFFOR you must disassociate

> with

> > them! This is substance of first three stanzas. Fourth stanza

then

> > goes on to guide you as to what you should do AFTER you have by

> stron

> > will disassociated with this non existent, strongly rooted,

bondage

> > creating BANYAN TREE which has roots at the top and branches

> towards

> > the south.

> >

> > Thoughts as they keep coming! Why the error of stanza 3 or 4 type

> > took place? Reliance upon instrument called MIND! It indeed

cheats!

> > How entire body- gross, subtle and causal- and the entire world

> > follows the mind? Through EGO! When brain ( the root) cheats

you ,

> > your real friend CONSCIENCE hits you with truth! But you do not

> > listen ! Why? Ego! When you falter your mind says - time was bad,

> > circumstances, kaliyuga, this man, that thing, fate, destiny,

> > God .... " I was right " ! When things are OK , your mind says -

It

> is

> > Me Me . You , the pure vou also join the chorus - my mind, my

idea,

> > my intelligence, ME ME MINE MINE ... What non sense! This is

MAYA!

> > Hence Gitaji says in stanza 3 - asang- DETACH!

> >

> > What a Scripture this Gitaji is?

> >

> > Jai Shree Krishna

> >

> > Vyas N B

> >

> > ----------------------------

> >

> > Dear Sadhak

> > Hari Om

> >

> > In the shloka that u mentioned Udhvarmulam refers to PARAMATMA

> > Adhahshaakham refers to BRAHMAJI and Ashvatham refers to This

> > SANSARA . This tree is the SANSARA tree which is inverted, the

mool

> > {root} is the uppermost which is a place where after going once

the

> > jeeva cannot come back. the tanaa is where brahmaji resides from

> > where life originates i.e why Brahmaji is the main part of the

tree

> > but Brahmalok is still a bit lower than Bhagvatlok {root} the

rest

> of

> > the branches refer to all the yonis and this SANSARA. Here the

> moola

> > is upwards {the root} n the root is the main part of a TREE

> therefore

> > a place where Paramatma resides is the place of utmost

importance n

> > this is the place from where the Brahmaji arises. Parmatma is the

> > supreme from every aspect whether it be place, time, principles,

> > Gunas, roopa, Gyana, etc.Also there is no one. like GOD. As the

> ROOT

> > is the main support {reason} for a tree likewise the GOD is the

> main

> > AADHARA for this World. He is the main reason for the origin n

> > destruction of the world hence the one behind everything that

> happens

> > to us or the position that we hold today. After Taking his

Sharan

> > the jeeva becomes KRITARTHA {grateful} . REFER shloka 4 after

> this.

> >

> > Hope this provides some help

> > NAMAN IN THY HOLY FEET

> > Komal Gurdasani

> >

> > -------------------------------

> > Chapter XV Purushothama Yoga

> > 'Swa' means 'tomorrow' and 'Stha' means 'that which remains'.

> > 'A-swatha' means that which will not remain the same till

tomorrow

> > (ever-changing).

> >

> >

> > (From the previous chapterX-26: Among all trees (I am) the

> > ASHWATTHA -tree; among Divine RISHIS , Narada ; among

GANDHARVAS ,

> > Chitraratha ; among Perfected ones , the MUNI Kapila . OF ALL THE

> > TREES I AM THE ASHWATTHA-TREE --- Both in its magnitude and life-

> > span, the Ashwattha tree (Pipal) can be considered as the " all-

> > pervading " and the

> > " Immortal, " inasmuch as it lives generally for centuries. The

Hindu

> > has learnt to worship it, and there is a sentiment of divinity

> > attached to it. It is also a fact that the Ashwattha brings up in

> > our mind fresh memories of the Upanishadic comparison of it with

> > samsara. Later, in the Geeta itself (XV-I) we have a mention of

the

> > peepal tree as representing the pluralistic phenomenal world that

> > has shot up to spread itself like mushrooms of false sorrows over

> > what is dreamy nothingness.)

> >

> > In any tree there are nodular buds which are potential branches

> that

> > have not yet developed, but are waiting for a chance to burst

> forth.

> > Corresponding to them, Lord Krishna says, in the Ashwattha-tree,

> are

> > the sense-objects, the 'buds.' It is a fact that in the presence

of

> > an 'object' our tendencies revolt against all our higher concepts

> > and ideals, and run amuck to gain their gratification: a

> > new " branch. "

> >

> > DOWNWARD THE ROOTS EXTEND --- If the main root of the Tree-of-

> > Samsara is lost in the Absolute Reality, High above,

the " secondary

> > roots " which spring from it are spread all around, and grow even

> > downward, " IN THE WORLD OF MAN, INITIATING ALL ACTIONS. " Here,

> > secondary roots are thought-channels (vasanas), which are

created

> in

> > us, and which propel each one of us towards his own typical

actions

> > and reactions in the world. They are the very causes that promote

> > man's evil as well as meritorious activities in the world. Just

as

> > the main taproot, while spreading its secondary roots, claws the

> > earth through them and gets the plant well-rooted, so too, these

> > Samskaras, actions and their reactions, both good and evil, bind

> the

> > individuals fast to the earthy plane of likes and dislikes, of

> > profits and losses, of earning and spending.

> >

> > THE FOLLOWING TWO STANZAS INDICATE HOW WE CAN ANNIHILATE THE TREE

> > AND THEREBY COME TO EXPERIENCE THE PURE SOURCE OF ALL LIFE'S

> > MANIFESTATIONS, THE INFINITE LIFE:

> >

> > 3. Its form is not perceived here as such, neither its end, nor

its

> > origin, nor its foundation, nor its resting-place; having cut

> > asunder this firm-rooted ASHWATTHA -tree with the strong axe of

> non-

> > attachment. . .

> > 4. Then that Goal should be sought after, where having gone, none

> > returns again. I seek refuge in that 'primeval PURUSHA' from

which

> > streamed forth, from time immemorial, all activity (or energy) .

> >

> > In order that the students may not misunderstand this mystic

> > symbolism, and take the Tree too literally, the Geeta acharya

owns

> > that 'ITS FORM, AS SUCH, IS NOT

> > PERCEIVED HERE.' The Tree-of-life, as described in the previous

> > stanzas, evidently represents the entire field of manifested

life.

> > The subtle Principle of Life manifests

> > through us, in different planes and in a variety of forms --- as

> > perceptions of the body; as emotions and feelings of the mind; as

> > ideals and thoughts of the intellect; and as mere

> > non-apprehension of the causal-body. All these vehicles and their

> > experiences, manifesting in the Infinite Life, in their totality,

> > constitute the Ashwatth a-tree spreading out into all quarters.

> > Naturally, therefore, Lord Krishna says that very few have the

> > comprehensive vision to see them all as such in one gaze. Not

only

> > are the different vehicles and their expressions not recognised

as

> > such in their entirety, but very few of us

> > in the world come to recognise " THEIR END OR THEIR BEGINNING, OR

> > THEIR EXISTENCE.' The Tree-of-life springs from the 'ignorance'

of

> > Reality (Avidya) and it ends on the " realisation of the Self "

> > (Vidya), and it exists only so long as the mental demands and

> > desires (vasanas) function. These subjective implications are not

> > generally

> > perceived, or recognised, or understood, by the majority of men.

> >

> > The manifested world constituting the Ashwattha-tree can be

> > cleft 'BY THE STRONG AXE OF DETACHMENT. " The world of matter is

> > inert and insentient. The experience of life gained through it is

> > known and lived only because of the play of Consciousness upon

it.

> > As long as the wheels of a car are geared on to the machine, the

> > vehicle moves.

> > In case we can clutch the motive-power off from the moving

wheels,

> > the vehicle must necessarily come to its own natural motionless

> > condition. Similarly, if Consciousness is withdrawn from the

body-

> > mind-intellect vehicle, its play of perception-emotion-thought

must

> > necessarily halt. This clutching off of Consciousness from the

> inert

> > matter vehicles is detachment. With the axe of detachment,

Krishna

> > advises Arjuna, to cut down the tree

> > of multiple experiences.

> >

> > At our present level of conscious-existence we are apt to protest

> > against this advice, because, to us detachment from these three

> > vehicles is a complete retirement from the

> > worlds of perception, from the realms of emotion, and from the

> > fields of thought. In fact, we know no other world to tread, and

> > therefore, intellectually, we reach but a state of utter

nihilistic

> > nothingness. This is a despairing situation indeed. But Krishna

> > adds, almost in the same breath, " THEN THAT GOAL SHOULD BE SOUGHT

> > AFTER, TO WHICH MEN GO AND DO NOT RETURN AGAIN. "

> >

> > On the whole, the tone of suggestion and the manner of

expression

> in

> > these two stanzas clearly indicate that the students who seek the

> > Divine in themselves should learn to withdraw more and more from

> > their usual dissipations with perceptions, feelings and thoughts,

> > and must, in " the still moments of meditation, contemplate upon

the

> > Higher

> > --- the Source from which the Ashwattha-tree itself draws its

> > sustenance and nourishment.

> >

> > Had this advice been merely given out and left at that, it would

> > have been, at best, only a poetic vision, or an impossible

> > suggestion. As a practical hand-book of instructions to man on

how

> > to live nobly and grow out of his instinctive weaknesses, the

Geeta

> > has to show the seekers some practical methods of self-

improvement

> > at every stage. And this is accomplished when the stanzas are

> closed

> > with a prayer: " I SEEK REFUGE IN THAT

> > PRIMEVAL PURUSHA WHENCE STREAMED FORTH THE ANCIENT CURRENT. "

> >

> > The stanza indicates that when our personality has, to a maximum

> > degree, retired from its extrovert pursuits, the intellect is to

be

> > consciously turned, in an attitude of love and surrender, to the

> > goal --- the goal from which the stream of Consciousness flows to

> > the matter-vehicles facilitating them to play their parts. In

> short,

> > HALT the manifestations of life, and seek the Eternal Life, the

> > Source of all expressions of life. What this primeval Purusha is

> and

> > how one is to conceive It is the theme of the entire chapter.

> >

> > to be continued..

> > Pranams,

> > Vanaja Ravi Nair

> >

> >

> >

> > Chapter XV Purushothama Yoga

> > - by Swami Chinmayananda

> >

> > (From the previous chapterX-26: Among all trees (I am) the

> > ASHWATTHA -tree; among Divine RISHIS , Narada ; among

GANDHARVAS ,

> > Chitraratha ; among Perfected ones , the MUNI Kapila . OF ALL THE

> > TREES I AM THE ASHWATTHA-TREE --- Both in its magnitude and life-

> > span, the Ashwattha tree (Pipal) can be considered as the " all-

> > pervading " and the

> > " Immortal, " inasmuch as it lives generally for centuries. The

Hindu

> > has learnt to worship it, and there is a sentiment of divinity

> > attached to it. It is also a fact that the Ashwattha brings up in

> > our mind fresh memories of the Upanishadic comparison of it with

> > samsara. Later, in the Geeta itself (XV-I) we have a mention of

the

> > peepal tree as representing the pluralistic phenomenal world that

> > has shot up to spread itself like mushrooms of false sorrows over

> > what is dreamy nothingness.)

> >

> > Swa means tomorrow; stha means that which lasts till tomorrow;

`A-

> > swatha' means that which will not last till tomorrow that is ever

> > changing.

> >

> > In any tree there are nodular buds which are potential branches

> that

> > have not yet developed, but are waiting for a chance to burst

> forth.

> > Corresponding to them, Lord Krishna says, in the Ashwattha-tree,

> are

> > the sense-objects, the 'buds.' It is a fact that in the presence

of

> > an 'object' our tendencies revolt against all our higher concepts

> > and ideals, and run amuck to gain their gratification: a

> > new " branch. "

> >

> > DOWNWARD THE ROOTS EXTEND --- If the main root of the Tree-of-

> > Samsara is lost in the Absolute Reality, High above,

the " secondary

> > roots " which spring from it are spread all around, and grow even

> > downward, " IN THE WORLD OF MAN, INITIATING ALL ACTIONS. " Here,

> > secondary roots are thought-channels (vasanas), which are

created

> in

> > us, and which propel each one of us towards his own typical

actions

> > and reactions in the world. They are the very causes that promote

> > man's evil as well as meritorious activities in the world. Just

as

> > the main taproot, while spreading its secondary roots, claws the

> > earth through them and gets the plant well-rooted, so too, these

> > Samskaras, actions and their reactions, both good and evil, bind

> the

> > individuals fast to the earthy plane of likes and dislikes, of

> > profits and losses, of earning and spending.

> >

> > THE FOLLOWING TWO STANZAS INDICATE HOW WE CAN ANNIHILATE THE TREE

> > AND THEREBY COME TO EXPERIENCE THE PURE SOURCE OF ALL LIFE'S

> > MANIFESTATIONS, THE INFINITE LIFE:

> >

> > 3. Its form is not perceived here as such, neither its end, nor

its

> > origin, nor its foundation, nor its resting-place; having cut

> > asunder this firm-rooted ASHWATTHA -tree with the strong axe of

> non-

> > attachment. . .

> > 4. Then that Goal should be sought after, where having gone, none

> > returns again. I seek refuge in that 'primeval PURUSHA' from

which

> > streamed forth, from time immemorial, all activity (or energy) .

> >

> > In order that the students may not misunderstand this mystic

> > symbolism, and take the Tree too literally, the Geeta acharya

owns

> > that 'ITS FORM, AS SUCH, IS NOT

> > PERCEIVED HERE.' The Tree-of-life, as described in the previous

> > stanzas, evidently represents the entire field of manifested

life.

> > The subtle Principle of Life manifests

> > through us, in different planes and in a variety of forms --- as

> > perceptions of the body; as emotions and feelings of the mind; as

> > ideals and thoughts of the intellect; and as mere

> > non-apprehension of the causal-body. All these vehicles and their

> > experiences, manifesting in the Infinite Life, in their totality,

> > constitute the Ashwatth a-tree spreading out into all quarters.

> > Naturally, therefore, Lord Krishna says that very few have the

> > comprehensive vision to see them all as such in one gaze. Not

only

> > are the different vehicles and their expressions not recognised

as

> > such in their entirety, but very few of us

> > in the world come to recognise " THEIR END OR THEIR BEGINNING, OR

> > THEIR EXISTENCE.' The Tree-of-life springs from the 'ignorance'

of

> > Reality (Avidya) and it ends on the " realisation of the Self "

> > (Vidya), and it exists only so long as the mental demands and

> > desires (vasanas) function. These subjective implications are not

> > generally

> > perceived, or recognised, or understood, by the majority of men.

> >

> > The manifested world constituting the Ashwattha-tree can be

> > cleft 'BY THE STRONG AXE OF DETACHMENT. " The world of matter is

> > inert and insentient. The experience of life gained through it is

> > known and lived only because of the play of Consciousness upon

it.

> > As long as the wheels of a car are geared on to the machine, the

> > vehicle moves.

> > In case we can clutch the motive-power off from the moving

wheels,

> > the vehicle must necessarily come to its own natural motionless

> > condition. Similarly, if Consciousness is withdrawn from the

body-

> > mind-intellect vehicle, its play of perception-emotion-thought

must

> > necessarily halt. This clutching off of Consciousness from the

> inert

> > matter vehicles is detachment. With the axe of detachment,

Krishna

> > advises Arjuna, to cut down the tree

> > of multiple experiences.

> >

> > At our present level of conscious-existence we are apt to protest

> > against this advice, because, to us detachment from these three

> > vehicles is a complete retirement from the

> > worlds of perception, from the realms of emotion, and from the

> > fields of thought. In fact, we know no other world to tread, and

> > therefore, intellectually, we reach but a state of utter

nihilistic

> > nothingness. This is a despairing situation indeed. But Krishna

> > adds, almost in the same breath, " THEN THAT GOAL SHOULD BE SOUGHT

> > AFTER, TO WHICH MEN GO AND DO NOT RETURN AGAIN. "

> >

> > On the whole, the tone of suggestion and the manner of

expression

> in

> > these two stanzas clearly indicate that the students who seek the

> > Divine in themselves should learn to withdraw more and more from

> > their usual dissipations with perceptions, feelings and thoughts,

> > and must, in " the still moments of meditation, contemplate upon

the

> > Higher

> > --- the Source from which the Ashwattha-tree itself draws its

> > sustenance and nourishment.

> >

> > Had this advice been merely given out and left at that, it would

> > have been, at best, only a poetic vision, or an impossible

> > suggestion. As a practical hand-book of instructions to man on

how

> > to live nobly and grow out of his instinctive weaknesses, the

Geeta

> > has to show the seekers some practical methods of self-

improvement

> > at every stage. And this is accomplished when the stanzas are

> closed

> > with a prayer: " I SEEK REFUGE IN THAT

> > PRIMEVAL PURUSHA WHENCE STREAMED FORTH THE ANCIENT CURRENT. "

> >

> > The stanza indicates that when our personality has, to a maximum

> > degree, retired from its extrovert pursuits, the intellect is to

be

> > consciously turned, in an attitude of love and surrender, to the

> > goal --- the goal from which the stream of Consciousness flows to

> > the matter-vehicles facilitating them to play their parts. In

> short,

> > HALT the manifestations of life, and seek the Eternal Life, the

> > Source of all expressions of life. What this primeval Purusha is

> and

> > how one is to conceive It is the theme of the entire chapter.

> >

> > Posted by : vanajaravinair

> >

> > -------------------------------

> > Dear sadhak

> > This shloka is understood in a very deep meditation, and after

the

> > meaning of it is realized, the consciusness is purified. I really

> > have neither the words nor the ability to explain but shall try

it

> > for you as best I can.

> >

> > You have to understand three words a) Satya (truth) b) Zyan

> > (knowledge) and c) information (empirical evidences, facts, snap

> > shots, history, etc..).

> > Sri Krishna explains the relation of these three as a complete

tree

> > which has seed as truth, trunc as knowledge and branches and

fruits

> > as various information. Truth is abstract and has no conflicts

and

> > all understand it in same way; knowledge is predictive (anumaan)

in

> > nature such as physics and chemistry which are nitya (always in

> work)

> > and characters in it expresed in symbols and generic terms such

as

> x,

> > y,Na, Au, Fe, force, velocity etc.. and is called Tatva Gyan

> > (knowledge of characters); and information is legal or empirical

> > facts of experiments viz, history. History or court cases or news

> > item are not knowledge because these once occured and stay in

> > archives, and is unlike physics which is aways there in all

forms.

> > Lawyers jailors, judges and police, historians, journalists are

not

> > knowledable because they collect evidence to get someone

punished

> or

> > for selling news or books; rather than having insight of cause

and

> > effect cycles.

> >

> > Ahankaar is empirical or historical and specific and therefore

it

> is

> > fruit and branches which often clash and are illusion, the

> knowledge

> > of character without specifying any specific person or histoical

> > evidence is like trunck which is understood in fundamental way.

For

> > example, Bhagwat Gita is a knowledge and it is nitya or remains

all

> > time, and all characters in it are symolic without any real

names

> or

> > historical evidence. For example Dhrat Rashtra is a term for

Laws

> and

> > order upon which a nation (rashtra) rests (dhrat). When the dhrat

> > rashtra is insensitive and selfish, shown as blind then it

produced

> > two sons. One, is Dus Shaasan (bad governance) and Two Dur Yodhan

> > (bad authority). The terms are obvious, and is understood even

now.

> > The structure of governance which is a beam is called Karna

which

> are

> > steadfast like loyal and honest employees of government but

working

> > for evil design of Bad Governance and Bad Authority. Bhishm is

> > illusion of a nation which binds people by a common name but not

> > allows the dharma to flourish. Bhism is self destructive and no

> other

> > can remove it. Shakuni is economic system or the fedreal banks

> > dealing with fictititious money and value of money is not in

hands

> of

> > those who work.

> > The tree or Ashwathha has this structure. And those with

knowledge

> > should cut off the branchs of illsion and ignorance. Because the

> > idiot has millions of branches and this way, tree grows and

> illussion

> > is increased.

> >

> > Best Regards

> > K G Misra

> >

> >

> > -------------------------------

> > Dear Sadak,

> > Banyan tree is so huge with roots from branches reaches ground

and

> > penitrates, looking like another trunk. One should exist

> broadminded

> > (like branches), allow living things to rest under him with

> karuniyam

> > (like so many birds monkeys that rest on), be stable like the

> strong

> > large in diameter trunk unable to be shaken by 6 Gunas, be

> admirable

> > as the whole tree making an example of divine life, be deep

rooted

> > with sastras and vedas, but remain aloof from worldly matters

like

> > the banyan tree.

> > B.Sathyanarayan

> >

> > --------------------------------

> > , " sadhak_insight "

> > <sadhak_insight@> wrote:

> > >

> > > In the chapter 15 purushottama yoga what is the banayan tree

the

> > > lord tells about how to know about that.

> > >

> > > udharavamula madhashakayam ashwatham prahururavyavayam

> > > chandansi yasya parnani yestam veda savedavith.

> > >

> > > what does this actually mean?

> > > how does it actually relate to our life?

> > >

> > > regards

> > > vishnu Vardhan

> > >

> > > ---------------------------

> > >

> > > FROM THE MODERATOR

> > >

> > > The following are the guidelines for Gita-Talk discussions.

> > >

> > > GITA TALK GROUP GUIDELINES:

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doubts

> > > related to Gitaji shalokas. Therefore, responses which further

> > > clarify the understanding of Gitaji, will only be posted.

> > > 2. Wherever possible, please quote Gitaji or other scriptures

to

> > > substantiate your response.

> > > 3. Kindly limit personal feelings, opinions, beliefs etc. to

the

> > > extent that they further help in understanding the Gita shlokas

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respecting

> > > sadhaka's time.

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youth,

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> > Sanskrit

> > > words only, rather provide the English word with Sanskrit

> bracketed

> > > wherever possible.

> > >

> > > MODERATOR

> > > Ram Ram

> > >

> >

>