Chapter –XV
They speak of the immutable Ashvattha tree with its roots above and branches below, whose leaves are the Vedas; he who knows it is the knower of Vedas. (1)
Ashvattha is probably the Sanskrit name of the tree, which is popularly called Pipal in Hindi. The literal meaning of Ashvattha is `that which is not tomorrow' signifying a finite (in time) creation. Bhagavan Shri Krishna has enumerated Ashvattha as one of His Vibhutis in chapter X.
This Ashvattha tree is, however, a very special one. It has roots above and branches below. Its root is the unmanifest which is above all that is manifest. The ultimate root of the Ashvattha is that which is above and beyond all that is manifest and unmanifest. As we go down, we pass from unmanifest to manifest, from subtle to gross, from unity to diversity and variety. The branches signify this diversity and variety of forms. The Vedas, in the highest sense, maintain the rhythm of the universe. In fact the Sanskrit words used in the verse is `Chhandansi' which means `rhymes' literally. The leaves account for the look of a tree - some parts of it may look beautiful and other parts may look ugly. Similarly, the rhythm of the Vedas accounts for the appearance of the universe. The Vedas have emerged from the imperishable and the actions originate from the rhythm of the Vedas.
One who knows the Ashvattha tree is a knower of Vedas. Vedas are not books that can be known by merely reading and understanding the meaning of what is written. The Vedas are known when the effect of all reading and learning has settled down.
As a matter of fact, there is only one knower of Vedas. Guess who?
Its branches, nurtured by the Gunas, spread below and above, its shoots are the sense objects and its roots are stretched below, the world of men, creating bondage of actions. (2)
Having said in the previous verse that its ultimate root is above and the branches spread downwards, now Shri Krishna says that its branches spread above and below. It means that nobody can cross the region of the branches to the region of the main root by mechanical effort. This journey is infinite. Even Brahma the creator could not trace the root of the lotus he found himself seated on. He had to resort to introspection and prayer. The branches grow on the Gunas of Prakriti, the effect of which has been described in the last chapter in detail. The shoots, which give rise to further branches, are the objects of senses. The creation is nurtured be the Gunas and it takes place in the world of sense objects i.e. matter, energy, time, space etc. The roots described in this verse are really secondary roots or rootlings that spread everywhere in the world of men and lead to the bondage of actions. These rootlings are the tendencies of attachment and aversion.
Its appearance (as it is found) here is not so realised. It has no end, no beginning and it is not well established. Having severed this firm rooted Ashvattha with the strong weapon of non- attachment, one should then seek that goal reaching which (they) do not return (saying) `I propitiate that primordial Purusha from who the eternal process has sprung.' (3-4)
A very significant and mysterious looking verse. This Ashvattha tree does not turn out to be as it appears here. The contact of the senses with these objects, the contact of the mind, ego and intellect with their respective objects, the actions and their fruits, the worldly experiences in general do not ultimately turn out to be what they appear to be. Their import is something quite different from what it appears to the senses, mind, ego and intellect. The real import of the worldly actions and experiences cannot be appreciated unless the attachment and aversion are finally gone. The Ashvattha is firm rooted but not firmly established. It is strong, invincible and overpowering as long as we are in the world of attachment and aversion. However it can be severed with the weapon of non-attachment. Having done that, one should seek the ultimate state by praying to the primordial Purusha from who all this creation has emanated.
Free from the delusion of pride, overcoming the evil of attachment, ever established in Self knowledge, rid of desires, free from duality named happiness and sorrow, the non- deluded go to that immutable state. (5)
These qualities come in this order. The delusion of pride must go first before a beginning can be made. The duality of happiness and sorrow is the last to go.
The sun does not illuminate it, nor the moon, nor the fire; reaching which they do not return. That is My supreme abode. (6)
The eternal living being (which is) only a part of Me, draws the six senses (including) the mind (Which are) situated in Nature. (7)
The term Jivabhuta (meaning the being who lives or the embodied soul) has been used for the first time in Shrimad Bhagavad Geeta. The Jivabhuta is eternal and His part. His part is identical with Him in essence, although it may appear different. The owner of the body referred to in verse 5 of chapter XIV is the same as Jivabhuta of this verse. It draws the five senses and the mind, the sixth, which are situated in Nature. It is the one, which gets involved with the Gunas also. It can also be called Apara Prakriti mentioned in verse 5 of chapter VII.
When the Lord acquires a body, he takes these (the six referred to in the previous verse) from the one he leaves, as the breeze carries odours from their seat. (8)
Shri Krishna has called Jivabhuta, the Lord, because he is His part. In fact, the Jivabhuta is no different from Him. He only appears different to one who is situated in Prakriti. When he leaves one body and enters a new body, he takes alongwith the mind and the five senses referred to above. The example of the breeze carrying the odours of the subtle personality, which is carried to, the new body after death.
Dwelling in the ears, the eyes, the organs of touch, taste and smell, and also the mind, he enjoys the sense objects. (9)
He is the ultimate enjoyer of all the sense objects. Although He is beyond all the senses, He makes use of them and enjoys the sense objects. The enumeration of the senses one by one appears trivial to the intellect, but it imparts a very special flavour to the verse, which cannot be described.
Departing (from the body), residing (in the body) enjoying (the sense - objects) or being associating with Gunas, the deluded do not see Him, but those having the eyes of enlightened, see (Him). (10)
A magnificent verse! The enlightened recognises Him even while He appears to be engaged in worldly activity as appears to be subject to the Gunas of Nature. The ignorant do not recognise Him.
It is difficult to convey the impact of the verse in words. It has to be absorbed and enjoyed.
The striving Yogis see Him seated in themselves. The senseless who have not organised themselves, do not see Him in spite of effort. (11)
Effort is necessary to see Him but not sufficient. In the case of Yogis who have organised or disciplined the Self, the effort comes automatically and He is seen as situated in the Self. Those who have not disciplined the self cannot see Him in spite of effort.
The `Chitta' is like the clear and calm surface of water in which the image of the Self can be seen. When the surface is disturbed (the image of the self cannot be seen in spite of any amount of effort). Such people who have destroyed their Chitta by the perturbations of mind have been called `Achetasah' in this verse.
The light in the sun which illuminates the world, and that in the moon and the fire - know that light to be Mine. (12)
Entering the earth, I support the beings with (My) energy and I nourish all the herbs becoming the nectarine moon. (13)
Residing in the bodies of beings as the Vaishvanara fire and united with Prana and Apana, I digest the four kinds of food. (14)
Four kinds of food are those which have to be chewed, mulled, licked and sucked.
I am situated in the heart of all; from Me are memory, knowledge and removal of doubts. I alone am to be known though all the Vedas. I am the originator of the Vedantic tradition, and I am also the knower of the Vedas. (15) .
The profound truth! What else needs to be said apart from what Bhagavan Shri Krishna has so gracefully said and revealed? He is the Self of all of us, and He is speaking to us. His grace will look after everything.
There are two beings (Purushas) in the world - perishable and imperishable; the perishable one is all these creatures and the immutable is called the imperishable. (16)
The supreme Being is, however, different (Who is) known as the supreme Self, the immutable Lord, who, having entered the three worlds, sustains them. (17)
This verse and the previous one can be understood with the analogy of the dreamer and the dream. In that example, various objects and beings seen in the dream are analogous to the Kshara Purusha (perishable being) referred to in the previous verse, the personality of the dreamer as seen in the dream is analogous to the Akshara Purusha (imperishable Purusha) and the Uttama Purusha (the Supreme Being referred to in this verse) is analogous to the dreamer in reality. Just as, in the dream example, the dreamer who permeates the entire universe is certainly other than the dream world and the dream self, similarly, the Uttama Purusha is other than the Kshara and the Akshara Purushas.
Because I am beyond the perishable and even better than the imperishable, therefore I am known in this world and in the Vedas as the Supreme Purusha. (18)
The undeluded (and) all knowing who knows Me thus as the supreme Purusha worships Me in all ways, O Bharata. (19)
Knowing Him is the final stage of knowledge and then devotion automatically follows. This cannot be explained or understood. It has to happen.
Thus this most secret scripture has been expounded by Me, O sinless one. Knowing this one becomes wise and all accomplished O Bharata. (20)
Thus, in the Upanishad of the glorious Bhagavad Geeta, in the Science of the Absolute in the scripture of Yoga, in the dialogue between Shri Krishna and Arjuna ends. The fifteenth chapter entitled "The Yoga of Transcendental Personality".