EVOLUTION OF LIFE - TREE OF LIFE

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Hari Om

 

Re Sadhak Visnuvardhan's query- Gita 15:1

 

This reply addresses your both queries simultaneously.

 

Vide this verse the eternal fact, that all three elements existing

in this universe are manifestation of God only, is established by

describing all three in the form of a tree.

 

These three elements are:-

 

World (Jagat - every thing which changes. It is a work of a power of

God called " apara prakriti " i.e. Nature);

 

Embodied Soul (Jeeva, Individual soul being part of God and God

only, that assumes a relationship with the body which is a part of

the World i.e. Jagat) and

 

God (Jagdish, Purushottam - superior to Jeeva (individual soul) and

beyond the Jagat (world), at the same time the prime cause and

source of both ).

 

Nothing else is existing in this universe except - Jeeva (individual

soul), Jagat (World) and Jagdish (God)!

 

This verse establishes that all three are manifestations of God -

VASUDEVAH SARVAM i.e. Everything is God( Gita 7:19)

 

In this verse " moolam " (root of the tree) denotes the cause and

therefore the God. The root of this tree is at the top. In every

tree the root is the very basis and primary. The roots are stated to

be at top because the God is the highest and the best and the top

most " urdhvamoolam "

 

From roots the main branch and sub-branches emanate (from north to

south, from top to down). This " adhahsaakham " denotes Brahma (the

impersonal Ultimate being)as well as, all Jeevas (embodied souls),

right from human beings to insects and bacteria - all creatures

" adhah saakham "

 

The world so created, this " ashswastham " (tree) has been stated to

be " avyayam " i.e. eternal " ashswastham prahurvyayam "

" Avyayam " The tree in the form of the world is called eternal,

inspite of perishability and change being the essential ingredient

of the world. " Aswastham " itself literally means - one which does

not remain static even for a fraction of a second. There remains

nothing then except the change. The world changes continuosly

ceaselessly and restlessly.

 

It is " avyayam " (Eternal) because its root, its cause is " avinashi " -

(Eternal and Imperishable) God, because it's flow of change is

continuous and ceaseless and since it is everchanging and ever

temporary, its beginning or end is beyond knowledge.

 

Another literal meaning of " ashswastham " is " peepal tree " , which

tree in Hindu Dharma is considered very auspicious and worshippable.

God himself has described a " peepal tree " as His " vibhuti " in Gita

10:26. (Among all the trees I am ashwastham)

 

As from the roots of a tree only emanate the main branch, sub-

branches, leaves, fruits etc, similarly from God only this world

gets created and by Him only it gets expanded and into Him only it

remains positioned. Getting power from the God only this world

sustains and acts.

 

The Vedas are leaves of this tree. The Vedas have manifested from

Brahma, who is main branch of this tree and hence Vedas are leaves

of this tree " chandaasi yasya parnani "

 

Whoever knows this tree as described, is the knower of all the

Vedas " yastam ved sa vedvitah "

 

Once you have known and experienced the status and characteristics

of all three elements, then you have known the very meaning, purpose

and essence of Vedas.

 

Once you have known and experienced the ceaseless changeability,

temporariness and perishability of the world, you cannot derive any

pleasure out of it. This world looks permanent only when we have

desire of getting pleasure out of it. When desire ends because you

have known the world as everchanging etc, you get away from it

(because you are permanent element- how can a permanent element get

satisfied by temporary element?) and turn your face towards God.

(One way to do that is also considering this world as " peepal tree "

and " vibhuti " of God and therefore worshipping it selflessly e.g.

without expecting any thing in return.) Then you realise your

indivisibility with God, your unity with God, as both you and God

are permanent elements. When you realise that, when you experience

that, you become " ved vit " , the knower of all the Vedas as good as

God himself!!!. In the fifteenth verse of this Chapter, the God has

described himself also as " ved vit " and thus you become same as God.

 

So God and Jeeva become the same. The cause of Jagat is a power of

God only. Entire tree emanates out of roots only. So all become one

and the same. Only God remains in essence, Everything is God -

VASUDEVAH SARVAM(Gita 7:19) One manifesting as many !

 

Jai Shree Krishna

 

Vyas N B

 

--

 

Aswatthvam is that which, being quickly destructible, does not

(represented by 'A') 'stha' means last even for the morrow

('svah'). That is the literal meaning explained by one of the great

commentators. This tree of Samsara is unfit to be relied upon as it

is a tree of the world conjured up by Maya. On the otherhand,

Avyayam means imperishable. What is imperishable here is the cycle

of birth and death represented by Avidya which is Anadi (Ancient).

AVidya although is Anadi (Ancient) can be destroyed by knowledge.

Darkness is premordial. As soon as a light is brought in, there the

darkness disappears. Study of Gita in depth and mananam (inquiry) of

the meaning of the same, awakens the light of gyana (knowledge)that

in turn dispels ignorance or Avidaya. This is the path for self

realization.

 

Hari OM

B.Vempaty

 

---

, " sadhak_insight "

<sadhak_insight wrote:

>

> What does the God mean - " the tree of life " ashwadha vruksha

> in the Gita chapter 15 - Purushottma Praapti.

>

> " udharavamula madhashakam ashwadham prahuravayam

> chandansi yasya parnani yestam veda saveda vith. "

>

> Please explain - and any connection with evolution as in earlier

> discussion on Evolution of Life?

>

> " cvvishnuvardhan "

>