Hari Aum.
So far in the Gita, Krishna has taken Arjuna on a great voyage of learning covering many spiritual topics.
He has told Arjuna about the jiva, the individual soul trapped in the illusion of samsara (the cycle of birth and death). He has explained Ishwara (Personal aspect of God) and Brahman (Impersonal aspect of God). He has discussed Purusha (the witnessing aspect of God) and Prakriti (God manifest as Nature, the material universe).
He has told Arjuna how to go from samsara to self-realisation/spiritual liberation-- these are the various yogic paths, which include cultivation of virtues, selfless service of other living beings (while seeing God in them), cultivation of devotion to the Personal God, meditation on God (Personal or Impersonal aspect, depending on the preference of the spiritual seeker) and utilisation of the intellect in contemplating spiritual questions (such as 'Who am I?', 'What is the purpose of life?' and so on).
Now, Krishna continues His teaching to Arjuna by using a beautiful analogy-- the analogy of the 'Peepul' tree (this tree grows in Asia and has been regarded as sacred by mystics of the East for centuries).
In the fifteenth chapter of the Gita, Krishna tells Arjuna that this world of samsara/Maya (illusion) is like a Peepul tree. The roots of this tree are actions (performed with egoism and without knowledge of one's divine nature). The branches of the tree are nourished by the gunas (qualities of Nature, i.e. sattva, rajas and tamas-- discussed in previous chapters). Objects that are dear to the senses are its buds.
This Peepul tree is a symbol of the Maya of the Lord-- it is a mystery. We do not know its origin or its end. This tree of Maya, which binds the jiva to the miseries of samsara, is to be cut with the 'strong axe of non-attachment' says Krishna.
Having described the illusory tree, Krishna advises Arjuna to seek the origin of the tree, the Supreme Being, the Purusha.
"Tatah padam tat parimargitavyam, Yasmin gata na nivartanti bhooyah;
Tameva chadyam Purusham prapadye, Yatah pravrittih prasritaa purane."
Translation (as per my Guru, Sivananda):
"Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy."
He then summarises the way to attain that Purusha:
"Nirmanamoha jitasangadosha, Adhyatmanitya vinivrittakamah;
Dwandwairvi-muktah sukha-duhkha-samjnair, Gacchantyamoodhah padamavyayam tat."
"Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal."
Krishna then reminds Arjuna once again that this whole universe is nothing but His own manifestation. He is the jiva, He is samsara, He is Ishwara/Brahman, He is Maya and He is Moksha (liberation).
He tells Arjuna that His Supreme Abode is self-effulgent, self-luminuous. It is not illuminated by the sun, moon or fire (the natural light sources that we experience). On the contrary, He tells Arjuna, that it is His light that manifests in the sun, moon and fire.
"That light which residing in the sun, illumines the whole world, that which is in the moon and in the fire—know that light to be Mine."
He then says:
"Permeating the earth I support all beings by My energy and, having become the watery moon, I nourish all herbs."
As the digestive fire and pranas (life energies), He nourishes us and provides us with energy:
"Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and Apana, digest the fourfold food."
(It is a good idea therefore, to have the feeling when we eat, that we are offering all food we consume to Him. Whether we know it or not, we are literally offering Him whatever we eat, like a yajna/sacred fire ritual, as He is the digestive fire within us as He states here.)
Then, He makes a great declaration, telling us that He is present in the hearts of all beings:
"Sarvasya chaham hridi sannivishto, Mattah smritir jnanam apohanam cha;
Vedaischa sarvairahameva vedyo, Vedantakrid vedavid eva chaham."
"And, I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta, and the knower of the Vedas am I."
This is a really important statement and worth reflecting upon. If God says that He resides in the hearts of all beings, then we need to train our minds to remember this and treat all living beings with respect and love.
This chapter concludes with Krishna telling Arjuna that He is the Purushottama (the Supreme Being) who transcends both the perishable and imperishable aspects of the created universe (including that which we experience). It is He who is praised in the Vedas (the eternal scripture, said to be 'breath of God').
To be continued....
Om Namo Narayanaya.
Hari Aum Tat Sat
P.S. I would like to share a famous true story told by my Guru Sivananda that demonstrates the importance of training the mind to see God in all beings. This ability is vital if we wish to attain God.
Some centuries ago, in South India, there lived a sadhu (holy man/monk) who was a great devotee of Lord Shiva. One day, he decided to go on pilgrimage to Varanasi (also known as Kashi), which contains a famous Shiva temple and is strongly associated with devotion to Shiva. It took him several months to make the pilgrimage on foot.
After spending some time there worshipping Shiva, he decided to travel back to South India and visit Rameshwaram, another great city which has a famous Shiva temple (where Sri Rama is said to have worshipped Shiva before embarking upon the battle with the demon, Ravana).
He decided to carry water from the sacred river, Ganga, at Varanasi and take this to Rameshwaram and offer it to Shiva present within the great temple there.
When he finally arrived at the Shiva temple at Rameshwaram after a long journey, he was delighted. As he was about to enter the gates of the Shiva temple, he suddenly noticed a very old and emaciated donkey that was lying on the ground in the intense heat. The donkey appeared to be very thirsty but was unable to get up to drink. Seeing the unfortunate condition of the donkey, the sadhu decided to give the sacred Ganga water to the animal, and to regard this as worship of Shiva within it.
As soon as the sadhu gave the water to the donkey with this divine feeling of worship, it is said that Lord Shiva Himself appeared before him and blessed him with spiritual liberation.
My Guru, Sivananda, says that this true story highlights the importance of seeing God in all beings including animals and treating them with the reverence and love they deserve as manifestations of God.
Sivananda, like many other yogis, states that God is pleased when we worship Him in all beings (not just in temples and in other places of worship, though He is also present there) and within our own hearts where He resides. He also says 'Search for God within your own heart. If you do not find Him there, you will not find Him anywhere'.
So far in the Gita, Krishna has taken Arjuna on a great voyage of learning covering many spiritual topics.
He has told Arjuna about the jiva, the individual soul trapped in the illusion of samsara (the cycle of birth and death). He has explained Ishwara (Personal aspect of God) and Brahman (Impersonal aspect of God). He has discussed Purusha (the witnessing aspect of God) and Prakriti (God manifest as Nature, the material universe).
He has told Arjuna how to go from samsara to self-realisation/spiritual liberation-- these are the various yogic paths, which include cultivation of virtues, selfless service of other living beings (while seeing God in them), cultivation of devotion to the Personal God, meditation on God (Personal or Impersonal aspect, depending on the preference of the spiritual seeker) and utilisation of the intellect in contemplating spiritual questions (such as 'Who am I?', 'What is the purpose of life?' and so on).
Now, Krishna continues His teaching to Arjuna by using a beautiful analogy-- the analogy of the 'Peepul' tree (this tree grows in Asia and has been regarded as sacred by mystics of the East for centuries).
In the fifteenth chapter of the Gita, Krishna tells Arjuna that this world of samsara/Maya (illusion) is like a Peepul tree. The roots of this tree are actions (performed with egoism and without knowledge of one's divine nature). The branches of the tree are nourished by the gunas (qualities of Nature, i.e. sattva, rajas and tamas-- discussed in previous chapters). Objects that are dear to the senses are its buds.
This Peepul tree is a symbol of the Maya of the Lord-- it is a mystery. We do not know its origin or its end. This tree of Maya, which binds the jiva to the miseries of samsara, is to be cut with the 'strong axe of non-attachment' says Krishna.
Having described the illusory tree, Krishna advises Arjuna to seek the origin of the tree, the Supreme Being, the Purusha.
"Tatah padam tat parimargitavyam, Yasmin gata na nivartanti bhooyah;
Tameva chadyam Purusham prapadye, Yatah pravrittih prasritaa purane."
Translation (as per my Guru, Sivananda):
"Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy."
He then summarises the way to attain that Purusha:
"Nirmanamoha jitasangadosha, Adhyatmanitya vinivrittakamah;
Dwandwairvi-muktah sukha-duhkha-samjnair, Gacchantyamoodhah padamavyayam tat."
"Free from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs of opposites known as pleasure and pain, the undeluded reach the eternal goal."
Krishna then reminds Arjuna once again that this whole universe is nothing but His own manifestation. He is the jiva, He is samsara, He is Ishwara/Brahman, He is Maya and He is Moksha (liberation).
He tells Arjuna that His Supreme Abode is self-effulgent, self-luminuous. It is not illuminated by the sun, moon or fire (the natural light sources that we experience). On the contrary, He tells Arjuna, that it is His light that manifests in the sun, moon and fire.
"That light which residing in the sun, illumines the whole world, that which is in the moon and in the fire—know that light to be Mine."
He then says:
"Permeating the earth I support all beings by My energy and, having become the watery moon, I nourish all herbs."
As the digestive fire and pranas (life energies), He nourishes us and provides us with energy:
"Having become the fire Vaisvanara, I abide in the body of living beings and, associated with the Prana and Apana, digest the fourfold food."
(It is a good idea therefore, to have the feeling when we eat, that we are offering all food we consume to Him. Whether we know it or not, we are literally offering Him whatever we eat, like a yajna/sacred fire ritual, as He is the digestive fire within us as He states here.)
Then, He makes a great declaration, telling us that He is present in the hearts of all beings:
"Sarvasya chaham hridi sannivishto, Mattah smritir jnanam apohanam cha;
Vedaischa sarvairahameva vedyo, Vedantakrid vedavid eva chaham."
"And, I am seated in the hearts of all; from Me are memory, knowledge, as well as their absence. I am verily that which has to be known by all the Vedas; I am indeed the author of the Vedanta, and the knower of the Vedas am I."
This is a really important statement and worth reflecting upon. If God says that He resides in the hearts of all beings, then we need to train our minds to remember this and treat all living beings with respect and love.
This chapter concludes with Krishna telling Arjuna that He is the Purushottama (the Supreme Being) who transcends both the perishable and imperishable aspects of the created universe (including that which we experience). It is He who is praised in the Vedas (the eternal scripture, said to be 'breath of God').
To be continued....
Om Namo Narayanaya.
Hari Aum Tat Sat
P.S. I would like to share a famous true story told by my Guru Sivananda that demonstrates the importance of training the mind to see God in all beings. This ability is vital if we wish to attain God.
Some centuries ago, in South India, there lived a sadhu (holy man/monk) who was a great devotee of Lord Shiva. One day, he decided to go on pilgrimage to Varanasi (also known as Kashi), which contains a famous Shiva temple and is strongly associated with devotion to Shiva. It took him several months to make the pilgrimage on foot.
After spending some time there worshipping Shiva, he decided to travel back to South India and visit Rameshwaram, another great city which has a famous Shiva temple (where Sri Rama is said to have worshipped Shiva before embarking upon the battle with the demon, Ravana).
He decided to carry water from the sacred river, Ganga, at Varanasi and take this to Rameshwaram and offer it to Shiva present within the great temple there.
When he finally arrived at the Shiva temple at Rameshwaram after a long journey, he was delighted. As he was about to enter the gates of the Shiva temple, he suddenly noticed a very old and emaciated donkey that was lying on the ground in the intense heat. The donkey appeared to be very thirsty but was unable to get up to drink. Seeing the unfortunate condition of the donkey, the sadhu decided to give the sacred Ganga water to the animal, and to regard this as worship of Shiva within it.
As soon as the sadhu gave the water to the donkey with this divine feeling of worship, it is said that Lord Shiva Himself appeared before him and blessed him with spiritual liberation.
My Guru, Sivananda, says that this true story highlights the importance of seeing God in all beings including animals and treating them with the reverence and love they deserve as manifestations of God.
Sivananda, like many other yogis, states that God is pleased when we worship Him in all beings (not just in temples and in other places of worship, though He is also present there) and within our own hearts where He resides. He also says 'Search for God within your own heart. If you do not find Him there, you will not find Him anywhere'.
