विवेचन सारांश
Reflections and Entanglements of life - Ways to overcome
The session began with the customary prayers and lighting the lamp. We are fortunate that we have gathered again for understanding the 15th chapter after 12th chapter where we were able to understand the 'Bhakti yoga'. The 15th Chapter deals with the 'Purushothama yoga' or the 'yoga of the supreme being' where in HE explains the process of breaking from the attachment in the material world.
We do not choose something for ourselves. It is HIM who chooses us. In this spiritual journey of learning Gita we have been chosen and we should take this opportunity to pursue till the18th chapter. We need to consider ourselves blessed for being the chosen ones in this divine experience of Learning, understanding and imbibing Gita.
In the 1st Chapter, Arjuna who remained ever undefeated had expressed :
सीदन्ति मम गात्राणि मुखं च परिशुष्यति। वेपथुश्च शरीरे मे रोमहर्षश्च जायते।।
My limbs fail and my mouth is parched up, my body quivers and my hairs stand on end. Arjuna could not even stand nor desired to fight and kill his family members. Even after this averment by Arjuna, Bhagavan had not started the Gita.
In 2nd chapter Arjuna had started asking what was good for him? He questioned :
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ||
Arjuna says; I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.
Arjuna had asked Sri Krishna Bhagavan to tell him what is certain? It was only from 2nd Chapter, 11th shloka that HE starts the actual Gita and explains answering all the doubts in the mind of Arjuna.
Swami Govind Dev Giri ji maharaja says Vedas are the main source of knowledge. We are able to behave, learn and understand, even to talk or walk or speak etc., only because of the Vedas. Vedas are the exhales of Bhagavan whereas Gita is HIS direct speak. When we follow the HIM, we are actually chanting the words spoken by HIM.
We are fortunate and we should be delighted to learn Gita. On having learnt the 12th chapter, we get some confidence that we can easily continue till the 18th chapter. In fact with this confidence we can further learn and move upto Gitavrathi and complete the journey by memorising the entire Gita too.
In the 15th chapter, the yoga of the Supreme being, Bhagavan tells us about different philosophies to practice. We must have seen in many pictures circulated on Gita wherein a tree which is upside down is depicted. The origination is from 15th chapter where HE has taken the example of an Upside Down Banyan tree to explain the Purushothama yoga or the Yoga of supreme being.
15.1
śrībhagavānuvāca
ūrdhvamūlamadhaḥ(ś) śākham, aśvatthaṃ(m) prāhuravyayam,
chandāṃsi yasya parṇāni, yastaṃ(v̐) veda sa vedavit.15.1
In this verse Bhagavan explains the 'samsara Swaroop' or the ways of the material world. In starting 2 shlokas he is speaking about 'samsara swaroopa' or the ways of this world.
ūrdhvamūlamadhaḥ(ś) śākham - In the tree the roots are upwards and the branches are downwards. In our body also the head is upside.
aśvattha- 'shvaH' means tomorrow or next moment. whereas 'ashvaH' means which is not just next moment but will keep changing.
prāhura- Full of activity and keeps changing and is 'avyayam' or indestructible. Aswatha tree is called peepal because the tree is fickle and the leaves of the tree are never still and are rustling all the time.
Opposite is 'prathikshana parivarthana manethi na parivarthathi thathaiva thishtathi athaiva avyayam ithi uchyathi' - One which does not changes every moment and is not destructible
The parṇāni (leaves) here are called chandā. The term chandā has 3 different meanings, poetry (chandā shastra), Knowledge and Vedas. Here it could alternatively mean knowledge or the Vedas. Imagine the tree where roots are upside and leaves are downside and there are lots of leaves and they are depicting the knowledge.
yastaṃ(v̐) veda sa vedavit- One who knows the Veda.
The one who knows the Veda or the knowledge and philosophy of life is herein described as the upside and downside tree. There is no tree which is actually with roots upwards and the branches downwards, but HE has used this as a metaphor to explain the attachment in the material world as a reflection of this tree.
adhaścordhvaṃ(m) prasṛtāstasya śākhā,
guṇapravṛddhā viṣayapravālāḥ,
adhaśca mūlānyanusantatāni,
karmānubandhīni manuṣyaloke. 15.2
In this shloka Bhagavan further explains the actual meaning of the example of the tree. The word ūrdhva is also considered as Brahman the supreme for all beings and the one who has all the knowledge or 'vedavith'.. Bhagavan spoke about the imaginary tree and here he is explaining.
The branches of the tree extends everywhere in this tree downward and upwards.
guṇapravṛddhā- By using this word, HE has referred to the karma theory. Whatever karma one does one has to own it. Our right is only in karma and not in its fruits. Bhagavan does not say don't think about fruits but he is stressing that weed not have rights on the fruits.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥
viṣayapravālāḥ- Meaning all sense objects. If any leaf is about to take shape and is seen coming out, that is referred to as 'pravāla', which is stated as a simile to the flow of the sense objects nourished by the tree like of sound, touch, taste, smell.
adhaśca mūlānyanusantatāni- HE says the karmas are binding us in this world. This karma spreads like the roots and branches of the tree up and down and all over because of the 'guna karma'.
One is bound by the senses and it is important to control the senses else one will be bound to the roots and detachment will not be happening. It is like we have our eyes and we think that we do not want to see but the eye does. However the ownership of seeing will be that of the self.
In this shloka also the essence of Karma and the fruits of karma was explained. One's right is only to do the Karma and not desire for the fruits of the karma. Bhagavan has referred to 'guṇapravṛddhā' here.
The karma also originates from 3 Gunas sattvik, rajasik and tamasik. Tamasik guna is considered the worst of the three. One should work upon improving and move towards sattvik guna. Each being has all 3 Gunas in different measures. One needs to know which is in greater measure and address the same by improving to reach the sattvik state of guna. Each person will have one of these Gunas in higher measure.
- · If someone loves to sleep all time and do nothing such a person has predominantly Tamasik guna.
- · If a person does work all the time but is not interested in worshipping such a person has predominantly Rajasik guna.
- · If a person likes to meditate always, wants to listen to pravachana or discourses of Puranas, vedas and upanishads or get involved in bhajans etc. then such a person has predominantly Sattvik guna.
na rūpamasyeha tathopalabhyate,
nānto na cādirna ca sampratiṣṭhā,
aśvatthamenaṃ(m) suvirūḍhamūlam,
asaṅgaśastreṇa dṛḍhena chittvā. 15.3
In this shloka Bhagavan explained about the material world.
na rūpamasyeha tathopalabhyate- Using the example of the upside tree HE had explained the foundation of this material world.
In real world if one does good karma one can beget a good birthing the next life which is an upside and bad karma will beget downgraded life.
Concept of chaturdash bhuvanani; The 14 planes of living beings .
- Type 1 to 8 lives are of superior than human lives
- Type 9 is the human being
- Type 10 is of animals with 4 legs
- Type 11 is of birds with 2 legs 2 wings
- Type 12 is of reptiles with no leg or wing
- Type 13 is of creatures like the spiders, octopus, insects with 6 legs, mosquitoes
- Type 14 is of the least downside beings like plants which cannot move and are rooted
To understand how these birth in next lives as classified in 'Chaturdasha bhuvanani' happens, the answer lies in the concept 'chaturdasha lokas', the 14 Lokas;
They are the 7 Lokas - Satya Loka, Tapa Loka, Jana Loka, Mahar Loka, Svar Loka, Bhuvar Loka, Bhur Loka are the ones where it is considered upside for being born.If a human being does good karma being born in 1 to 8 lives is a possibility. If one has rajasik guna karma such lives will be born in the 9th category as human being on the earth.
The worst 7 Lokas is tamasik where we will get the other lower degraded lives in Atala Loka, Vitala Loka, Sutala Loka, Talatala Loka, Mahatala Loka, Rasatala Loka, Patala Loka.
We do not know the required measure of the karmas to get the best. But we have to follow good karma.
When we started learning Gita we are attempting to understand and strive towards adopting the learnings to become a better person. Age is not a limitation to start in this journey and any point of life is good to adopt.
nānto na cādirna - The tree referred has neither a starting point nor an ending, it is eternal. It is an example to imagine and not to be taken figuratively.
aśvatthamenaṃ suvirūḍhamūlam - This Aswatha tree is firmly rooted and is strong. The question is how to get detached from this worldly desires.
asaṅgaśastreṇa dṛḍhena chittvā - Bhagavan advises to cut all the roots with the axe of detachment.
A story was shared to explain the concept of detachment:
Once sukhdevji went to Mithila and asked Janakji to impart him the ultimate knowledge. Janakji was observing some rituals and asked Sukhdevji to carry a bowl of oil and take it around Mithila as a part of the ritual with a warning that not even a drop of oil to be spilled. Sukhdevji completed the Parikrama with full concentration ensuring not even a drop of oil spilled.
Janakji asked him how was the scene around him when he was going around Mithila, whether he saw the mountains, the rivers, the wind blowing etc. Sukhdevji could not answer as he never observed anything around him for he was fully engrossed in ensuring that oil does not spill. Janakji responded saying that sukhdevji already had demonstrated complete detachment with the world and that was the knowledge gained by him.
Likewise in this world one should not be attached to the character being played in this world.
tataḥ(ph) padaṃ(n) tatparimārgitavyaṃ(y̐),
yasmingatā na nivartanti bhūyaḥ,
tameva cādyaṃ(m) puruṣaṃ(m) prapadye,
yataḥ(ph) pravṛttiḥ(ph) prasṛtā purāṇī.15.4
Bhagavan has herein explained, after cutting the roots from the origination what needs to do? We should work towards seeking the goal of the 'paramdhama' or HIS abode. One must seek this place as the goal, a place from where we need never return to earth and be reborn.
- tataḥ(ph) padaṃ(n) tatparimārgitavyaṃ- attaining the goal a person will never come back and be reborn
- tameva cādyaṃ(m) puruṣaṃ(m) prapadye- Surrender to the supreme Bhagavan and seek refuge in HIM
- yataḥ(ph) pravṛttiḥ(ph) prasṛtā purāṇī- The activity, the energy and the will power in all the supreme power will be spread and extended in a continuous form. This has been explained in all the Puranas. There is no starting point and from that energy of the supreme the samsara is spreading from whom we seek refuge.
The Supreme Bhagavan is the one whom we should seek and that is by cutting the roots by attachment.
nirmānamohā jitasaṅgadoṣā,
adhyātmanityā vinivṛttakāmāḥ,
dvandvairvimuktāḥ(s) sukhaduḥkhasañjñaiḥ(r),
gacchantyamūḍhāḥ(ph) padamavyayaṃ(n) tat. 15.5
1. nirmānamohā- Free from pride and delusion
2. jitasaṅgadoṣā- Free from attachment. One who has conquered attachment
3. adhyātmanityā- Spirituality which is not just by reading Gita or worshipping gods. It is dwelling in self awareness and controlling the Kama (lust) krodha(anger) loba(desire) Moha(attachment).
4. vinivṛttakāmāḥ- All desires vanquished
5.dvandvairvimuktāḥ - The duality of opposing feelings like
6.sukhadukha - pleasure and pain
7.gacchantyamūḍhāḥ - Undeluded person
8.padamavyayan - Once we have these qualities one can reach the eternal goal
na tadbhāsayate sūryo, na śaśāṅko na pāVākaḥ,
yadgatvā na nivartante, taddhāma paRāmaṃ(m) mama. 15.6
The sun does not illuminate and neither the Moon from the sun, and so also the fire. They are not the main source of light. All these 3 do not illuminate the world that we reach after attaining the ultimate resting place from where we do not return. The light will be present but not from these 3 sources. HE is 'Sat chitt anandan roopa', who is present all the time, who is knowledgeable and who lightens up the place with bliss. The energy for Sun is also from the supreme Bhagavan.
यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥
That which sees not with the eye, that by which one sees the eye's seeings, know That to be the Brahman and not this which men follow after here.
नेमा विद्युतो भान्ति कुतोऽयमग्निः
तमेव भान्तमनुभाति सर्वं
तस्य भासा सर्वमिदं विभाति ॥
“There the sun cannot shine and the moon has no lustre: all the stars are blind: there our lightnings flash not, neither any earthly fire. For all that is bright is but the shadow of His brightness and by His shining all this shines.”
Neither does the sun shine there, nor the moon with all the stars, nor does this lightning shine. What to say of this fire? Everything shines after HIM who alone shines. By HIS light all this shines variously.
mamaivāṃśo jīvaloke, jīvabhūtaḥ(s) sanātanaḥ,
manaḥ(ṣ) ṣaṣṭhānīndriyāṇi, prakṛtisthāni karṣati. 15.7
Every living being is a part of HIM in this world. In this Sanatana( starting point is not known), with the senses of mind, HE is the eternal living being. But if a person thinks everything belongs to to him, it is clarified that in every being HE is present. The 6 senses which includes the mind, no doubt connects all to ourselves, our body and we think that everything belongs to us. But even these sensory organs are not ours.
Each and every living being has a fragmented part of Bhagavan within himself.
śarīraṃ(y̐) yadavāpnoti, yaccāpyutkrāmatīśvaraḥ,
gṛhītvaitāni saṃyāti, vāyurgandhānivāśayāt.15.8
In Chapter 2 Shloka 12 :
न चैव न भविष्याम: सर्वे वयमत: परम् ||
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
नवानि गृह्णाति नरोऽपराणि |
तथा शरीराणि विहाय जीर्णा
न्यन्यानि संयाति नवानि देही ||
As the air carries fragrance whether good smell or bad smell in the air, the soul is also carried from one body to the other.
śarīraṃ(y̐) yadavāpnoti- when one leaves one's body and gets another body it is likened to the wind which flows from the garden from where it carries fragrance, or if it passes though a dirty place it carries bad smell. The soul does not have any attributes and is not attached to the sense objects but it goes out like the wind without any attachment. The karma phala remains the same but soul is not attached to the physical body.
Question and Answer:
Aunuragji
Question: In Shloka 7 where eternal jeevatma is fragment of Bhagvans own self and the 6th senses. What is the correlation between mind and soul? Arjuna is being taught all this at his age of 64 years, why was he learning so late in life?
Answer: Mind is Jada with the mins, intellect and senses, the body is made of 17 elements. alls these are non living. Just that it has the 'chethana tattva' which makes the body work. It is like a fan. it cannot work without electricity. We are like that fan and energy is required to keep the body working. There should be a situation to learn. He knew all the scriptures but he is a Kshatriya and not a Brahmana to practice. Here when Bhagavan keeps reminding about all this he is reviving his knowledge to learn. It is more for us to understand. Arjuna being a great devotee of Bhagavan Sri Krishna he could ask him and learn.
2.Sharmaji
Question: In shloka 1 and 2, it says the leaves are the vedas and part of knowledge. What does the root and branches depict? Why the tree is being compared with he whole world.
Answer: It is just a comparison by giving an example. We all know the tree. Roots are the supreme self and the branches depict the different yoni's. If we do good karma we will go to the upward branches and if we do bad karma we will go to the lower branches. Roots are above depict that they are upside and depicts the supreme self who is above all.
Tapsiji
Question: You said we should not have desire. If we leave desires how can we go ahead and succeed and progress. What is the difference between good and bad desire? If I love clothes or drive a car.
Answer: We need leave desire as it is the state of yogis, but we should practice it and move towards betterment of self. It is ok to have desire but we should not be attached to it. Any such attachment brings sorrow when the desire does not fructify. So long you don't have attachment and it does not bring sorrow, it is ok. Contentment brought by desires it is good.
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