श्रीभगवानुवाच
ऊर्ध्वमूलमधः शाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥
(Chapter 32 in hindi sai satcharitra
Chapter 15 in geeta)
Gyaneshwar maharaj dwara is shlok par tika :
With roots above and branches below, the Asvattha tree, they say, is indestructible, it’s leaves are
the Vedic hymns; he, who knows it, is the knower of the Vedas.
O Arjuna, that which obstructs the way leading to the abode of the Supreme Self is not this
panorama of the world, but this great tree of mundane existence. But it is not like other trees,
which has roots below and branches above. It is because of this, that no one can fathom it.
Even if its base is burnt or cut with an axe, it does not get destroyed; instead it shoots up
rapidly. If the other trees are cut at the base, they become uprooted along with their branches.
It is not so with this tree, which is not an ordinary tree (46-50). Curiously this is an extraor-
dinary tree which has its growth downwards. No one knows the height of the sun, but its
rays spread downwards. In the same way this tree of mundane existence, grows downwards
in a curious manner. Whatever things exist in this world, are pervaded by this tree. Just as
the entire sky is pervaded by water at the time of deluge, or the night is flooded with darkness
at sunset, so this entire universe is pervaded by this tree. This tree has neither any fruit, which
can be tasted, nor any flower, which can be smelled; what exists is the lone tree (51-55). Its
roots grow up at the top, and so it cannot be uprooted. For this reason it is evergreen. Though
it is said to have roots at the top, it has also numerous roots downwards. This tree has shot
up rapidly all around like the holy Indian fig tree, and its shoots have also put forth branches.
So, O Arjuna, it is not that this tree has branches only downwards, but its numerous branches
have spread upwards also (56-60). It looks as though the sky has put forth foliage or the wind
has taken the form of this tree or the three states of creation, sustenance and dissolution have
become incarnate in the form of this tree. In this way this top-rooted tree has grown thick
in the form of the universe. Now you may ask, who is at the top of this tree, what is its origin,
what are its characteristics, why this tree spreads downwards, what are its branches, what
are the branches of its downward roots and how do they grow, why it is called Asvattha and
what purport has been found in all this, by the knowers of Self (61-65). All these queries
I shall explain in such a way, that you will realise them fully. Oh lucky Arjuna, you alone
are fit to enquire into all this, so gather all your sense organs in the ears and hear. Hearing
these words of the Yadava hero brimful with affection, Arjuna became all attention. As if all
the ten quarters wanted to embrace the sky, the longing to hear the Lord’s words grew in
him to such an extent, that he felt the Lord’s discourse to be too short. Just as the sage Agastya
had sipped the ocean, Arjuna wanted to sip the words of the Lord in a single draught
(66-70). The Lord became very happy to see this limitless longing of Arjuna to hear him and
waved his satisfaction over him.
Then the Lord said to Arjuna: O winner of wealth, this tree has become top-rooted because
of Brahman, which is at the top. Really speaking, there is no such thing as the middle, top
or bottom in the case of Brahman, which is non-dual and one. It is the inarticulate sound,
which precedes all sounds, the fragrance that is the origin of all scents, and the bliss expe-
rienced without sexual intercourse. It is here and beyond, in front and behind, it sees ev-
erything but is itself invisible (71-75). When it comes into contact with the limiting conditions,
it becomes the universe with name and form. It is knowledge without a knower and the object
of knowledge and it has pervaded the universe in a subtle form. It is neither the effect nor
the cause; it is neither dual nor single, it exists in full consciousness of itself. This pure Brahman
is the top root of this tree and the shoots, which come forth from this root, are as follows.
This universe is well known as Maya, which has no existence like the progeny of a barren
woman (76-80). One cannot say that it is, or that it is not. Though not susceptible to reason,
it is said to be without beginning. It is the chest full of diverse powers. It is the support of
the world, as the sky is the support of the clouds and it is the folded cloth in the form of
universe. It is the seed of the world tree, the source of mundane existence, and it contains
within it in a massive form, the dim light of false knowledge. This Maya takes shelter in the
Supreme Brahman and becomes manifest through its power. She is like a sleepy person who
feels dull or like the dim light of a lamp covered with soot (81-85) or like a young woman
who, dreaming that she is asleep beside her husband, wakes him up with an embrace (in
a dream) and rouses his passion. So, O winner of wealth, this Maya that is the creature of
Brahman, makes it forget its pristine nature, and this is the origin of the world-tree. This
forgetfulness of its essential nature, on the part of Brahman is the original top-root of this
tree and is well known in Vedanta by the term, seed-form (Bija-bhava). The sound slumber
in the form of deep ignorance, is called the seedling form (Bij-ankura-bhava) and from this
arise the states of waking and sleep, which are known as the fruit-form (Phalabhava) of deep
slumber. These are the terms used in the discourses on Vedanta. But this apart, ignorance
is the root-cause of this world-tree (86-90).
This spotless Self at the top gives out roots up and down. And they grow strong in the cavity
at the base of the tree in the form of Maya. Then in the middle of those roots four kinds
of sprouts shoot downwards. In this way, the root of the world-tree gains its strength from
the Supreme Self and bears tufts of sprouts downwards. This conscious Self first produces a tender leaf, known as the Great Principle (mahat). Then is produced downward what is
known as egoism, with three leaves in the form of the three qualities, sattva, rajas and tamas
(91-95). This egoism produces a second sprout in the form of intellect, which fosters the notion
of distinctions. Then this gives moisture to the twig, in the form of mind and makes it fresh.
When the root becomes strong, it gives rise to four tender shoots of the mind, full of the
juice of ignorance. Then from them straight twigs, in the form of five gross elements sky,
wind, fire, water and earth, issue with great rapidity.
From the twigs in the form of gross elements, arise fresh and tender variegated foliage in
the form of the sense organs, such as ears and their objects. When the sprout in the form
of sound grows, the organs of hearing grow in strength, giving rise to the sprouts of desire
(96-100). Then the creeper in the form of the body, produces foliage in the form of skin, from
which springs the sprout of touch, giving rise to novel kinds of passions in profusion. Then
is produced the foliage of form, with sprouts in the form of eyes to view with, giving rise
to infatuation. This is followed by foliage in the form of taste, giving rise to numerous desires
for the tongue. Similarly, there comes a sprout of smell, intensifying the desires of the organ
of smell and giving rise to fondness. In this way, the eightfold Prakriti consisting of mahat,
egoism, intellect, mind and the five gross elements makes this world-tree to shoot up rapidly
(101-105). But just as when the mother-of-pearl appears as silver, the silver takes on the same
form as the mother-of-pearl, or the expanse of the waves is proportionate to the wide surface
of the sea, so the Brahman itself becomes the tree in the form of mundane existence arising
from ignorance. Just as a person, though single, becomes his retinue in the dream, so this
entire universe is the growth and expanse of the Supreme Self. In this way, this curious tree
grows and produces shoots in the form of mahat and other principles.
I shall now tell you, why people call this tree Ashvattha (106-110). Ashva means the morrow,
this tree does not remain the same even until the morrow. Just as the hues of the cloud change
every moment or the lightning does not last in its entirety even for a short while, or the water
on a quivering lotus leaf or the mind of man in distress does not remain steady, so is the
condition of this world-tree which perishes every moment. In popular parlance, the people
call this the holy fig tree, but Shri Hari does not use this word in this sense (111-115). However,
I had understood the true meaning, when this tree was called the Ashvattha. Now we need
not be concerned with the popular sense of this word and so I proceed with this narration.
In short, this tree is called Ashvattha, as it is transient. But this tree is also known as inde-
structible i.e. everlasting, its implied meaning is this. The sea evaporates to form the clouds
and is replenished by the rivers, flooded by the showers of rain and so remains full, so long
as the above process continues (116-120). In the same way, the modifications in the tree take
place so rapidly, that people hardly perceive them. It is for this reason the people call it
indestructible. Just as a munificent person gathers merit by giving his money to charity, so
this world tree, undergoing decay every moment, still remains everlasting. Just as when the
chariot moves very fast, its wheels seem to have no movement, so no sooner a branch of
the world tree in the form of creatures withers up, in course of time, than it is replaced by
numerous fresh sprouts. But no one knows when the branch drops down and when the
numerous branches shoot up; in the same way, as one does not know which clouds in the
month of July come in the sky and which disappear (121-125). The branches of the world-tree fall off at the time of world-dissolution but they grow in abundance, like a thick forest
at the time of creation. The barks of the tree get peeled off by the stormy winds at the time
of world- dissolution, but they appear in tufts at the beginning of an epoch. Then one epoch
(Manvantara) follows another, the solar and lunar dynasties expand in the same way as the
sugarcane grows through its joints. At the end of the kali-yuga, all the barks which the world-
tree had grown in the four yugas drop down, but it grows one and half times at the com-
mencement of the krita-yuga. Just as the current year ends and ushers in a new year, and
one does not know when a day passes away, giving place to a new one (126-130), or one
does not perceive the joints of breezes when they flow continuously, so one does not know
how many branches grow on this tree and fall off. No sooner than a young shoot in the form
of a body falls off, than hundreds of such shoots grow on this tree. As a result, the world
tree appears to be everlasting. As the water of the river current flows away very fast, it is
followed by another, so that the river appears to have a continuous flow, so this universe,
though impermanent, appears to be permanent. Numerous ripples appear and disappear in
the sea in a twinkling of the eye, and so they appear to be permanent. The crow with only
one common eye-ball, moves it from one eye to the other so fast, that it gives an erroneous
impression that it has two eyes (131-135). When the top rotates very fast, its rapid motion
gives the false impression that it is stationary and stuck to the ground. Why go far, if the
firebrand is moved very fast round and round in darkness, it appears circular in shape. In
the same way, the decomposition and growth of this world-tree takes place so fast, simul-
taneously, that the ordinary people do not perceive it and call it everlasting. But he, who realises,
that this world-tree is momentary, that it grows and withers continuously in a moment and
is false being rooted in ignorance (136-140), such a man, O Arjuna, is all knowing, the knower
of Vedanta doctrine and is the object of my adoration. He alone, attains the fruit of Yoga and
enlivens knowledge. Enough of this description. In this way, who can describe a person who
knows that this world-tree is transitory?
Topic: श्री साईं सत्चारित्र का तत्वज्ञान Ssc ka tatvgyaan (Read 19808 times)