Bhagavadgeeta - Adhyaya 15
Bhagavadgeeta - Adhyaya 15
Chapter #: 15
Chapter Name: Purushottama Yoga ( ಪುರುಷೋತ್ತಮಯೋಗಃ)
Total verses (slokas) in this chapter: 20
Adhyaya - 15, PurushottamaYoga Chapter of Gita (here after referred as BG) - DVG calls this chapter as : "Ashwatha Moolopasana Yoga". This is the shortest chapter of BG but yet one of the most beautiful ones. In the 13th chapter, we have seen, that there is a "Kshetra", a "Kshetragna" and then there is one superior soul who governs both. In 14th chapter - we have seen details on triguna. In this 15th chapter - we are going to see 3 different Purushas (Purushatreya).
BG:
The Supreme Divine Personality said: "They speak of an eternal aśhvatth tree with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows the secret of this tree is the know-er of the Vedas"
ಊರ್ಧ್ವಮೂಲಮಧಃಶಾಖಮಶ್ವತ್ಥಂ ಪ್ರಾಹುರವ್ಯಯಂ
ಛಂದಾಂಸಿ ಯಸ್ಯ ಪರ್ಣಾನಿ ಯಸ್ತಂ ವೇದ ಸ ವೇದವಿತ್ | 15-1 |
This same context is seen in "Katopanishad" - where Yama converses with NAchiketa and when he questions "what is life" to nachiketa, Yama answers saying - Life is like Ashwatha Vriksha whose roots are above and braches are below. There are 4 similarities between life and Ashwatha tree:
1) Bahukaalitva - it keeps growing endlessly. It lives for long for years and years together
2) Bahuvistrutatva - It spreads wide. life also spreads because of wedding across families to form bigger family
3) Bahugranthilatva - It is knotted. Life is also with so many complex problems.
4) Bahuposhakatva - tree is house of many birds and animals. so is life for many people, guests.
MK:
ಪರಮಪದದಲಿ ನೋಡು; ಬೇರುಗಳ್ ವ್ಯೋಮದಲಿ ।
ಧರೆಗಿಳಿದ ಕೊಂಬೆರೆಂಬೆಗಳು, ಬಿಳಲುಗಳು ।।
ಚಿರಜೀವಿವೃಕ್ಷವಿದು ವಿಶ್ವಜೀವಾಶ್ವತ್ಥ ।
ಪರಿಕಿಸಿದರರ್ಥವನು – ಮಂಕುತಿಮ್ಮ।। 559 ||
Paramapadadali nODu BerugaL vyOmadali
dharegiLida kombe rembegaLu biLalugaLu
Chiranjeevi vrukshavidu vishva jeevaashwatha
parakisu idara arthavanu - Mankutimma
"Look above and you will notice that the roots are in sky while the branches and twigs are down the earth. This is a tree which lives long and the world is like this ashwatha tree. Decipher its meaning - Mankutimma"
ಜೀವನದ ಮೂಲ ಮೇಲಿಹುದು ಪರಮೋರ್ಧ್ವದಲಿ ।
ತೀವಿರ್ಪುದದು ಕೆಳಗೆ ನಮ್ಮ ಲೋಕದಲ್ಲಿ ।।
ನಾವದರ ಕಡ್ಡಿಯೆಲೆ, ಚಿಗುರುವೆವು, ಬಾಡುವೆವು ।
ಸಾವು ಮರಕೇನಿಲ್ಲ – ಮಂಕುತಿಮ್ಮ।। 560 ||
jeevanada moola mElihudu parama oordhvadali
teevirpudadu kelage namma lOKadalli
naavu adara kaDdi ele chiguruvevu BaaDuvevu
saavu marakenilla - Mankutimma
"The source of life is high above, in the zenith. It is spread here below in our world. We are its twigs and leaves, we bloom and wilt. Death is not to the tree - Mankutimma"
ಒಂದು ಕಡೆ ಚಿಗುರುತಲಿ, ಒಂದು ಕಡೆ ಬಾಡುತಲಿ ।
ಕುಂದುತಿರೆ ಕೊಂಬೆ, ಮುಂಡದಲಿ ಹಬ್ಬುತಲಿ ।।
ಎಂದೆಂದುಮಶ್ವತ್ತ ಹಳೆಹೊಸದು, ತಾನದಾ ।
ಸ್ಪಂದನವೋ ಬ್ರಹ್ಮನದು – ಮಂಕುತಿಮ್ಮ || 561 ||
Ondu kade chigurutali ondu kade baadutali
kundutire kombe mundadali habbutali
Endendu ashvatta haley hosadu taanada
spandanavo brahmanadu - Mankutimma
"While leaves sprout here, they fade somewhere. When a branch is drying, it’s trunk gets a new creeper; Thus, peepul tree remains old and new always. This is also fine tuned vibration of Brahma - Mankutimma-561"
The symbolic hidden meaning in Ashwatha is - "ಶ್ವಃ ನಾ ತಿಷ್ಠತಿ ಇತಿ ಅಶ್ವತ್ಥಃ"
1) ಶ್ವಃ = Tomorrow, ನಾ ತಿಷ್ಠತಿ - Cannot survive. This means it is temporary or one which cannot sustain tomorrow.
2) ಶ್ವಃ = Tomorrow, ಶ್ವತ್ಥಃ - To be like tomorrow as it is today. ಅಶ್ವತ್ಥಃ = To NOT to be like tomorrow as it is today. So now it looks like the one which does not look the way tomorrow as it is today - an ever changing one.
From a living entity - the first meaning is right, but from a collective universe standpoint the second meaning is right. So this is both true at the same time.
BG:
Krishna says: "The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again."
ನ ರೂಪಮಸ್ಯೇಹ ತಥೋಪಲಭ್ಯತೇ
ನಾಂತೋ ನ ಚಾದಿರ್ನ ಚ ಸಂಪ್ರತಿಷ್ಠಾ
ಅಶ್ವತ್ಥಮೇನಂ ಸುವಿರೂಢಮೂಲಂ
ಅಸಂಗಶಸ್ತ್ರೇಣ ದೃಢೇನ ಛಿತ್ತ್ವಾ .. | 15-3 |
ತತಃ ಪದಂ ತತ್ಪರಿಮಾರ್ಗಿತವ್ಯಂ
ಯಸ್ಮಿನ್ಗತಾ ನ ನಿವರ್ತಂತಿ ಭೂಯಃ
ತಮೇವ ಚಾದ್ಯಂ ಪುರುಷಂ ಪ್ರಪದ್ಯೇ
ಯತಃ ಪ್ರವೃತ್ತಿಃ ಪ್ರಸೃತಾ ಪುರಾಣೀ .. | 15-4 |
In above sloka - when they say we have to cut the tree - it means we have to cut the "Brahnti (ignorant understanding) of this universe in our mind"
MK:
ನಂಟು ತಂಟೆಗಳ ಗಂಟೀ ಬ್ರಹ್ಮಭಂಡಾರ ।
ಅಂಟಿಲ್ಲವೆನಗಿದರೊಳೆನ್ನದಿರದೆಂದುಂ ॥
ಒಂಟಿ ನೀನೊಳಜಗಕೆ ಭಂಟ ಹೊರಜಗಕಾಗಿ ।
ಒಂಟಿಸಿಕೊ ಜೀವನವ – ಮಂಕುತಿಮ್ಮ ॥ 73 ॥
nantu tantegaLa gantu ee brahma bhandaara
antu illa enage idoraL ennadiru endum
onti neenu oLa jagake bhanta hora jagakaagi
ontisiko jeevanava - Mankutimma
"Brahma’s big store is full of relations and mischief's. There is no one who can deny having attachment, howsoever small. Some attachments are consciously chosen while some are thrust-ed upon us until we realize their effect. Some of these attachments are personal, while some are at collective community level, some of them are social while some others of them are at national level. Hence, there is no denying that we are not part of this life. He has to participate. One has to work like a servant who owns up as his responsibility the entire work load thrust-ed on him by his master but at the same time, one has to learn to live like not getting attached to anyone, any habits, any influences - in heart, mind and soul. It is best that one accepts this fact of life"
BG:
Krishna says: " It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods."
ಅಹಂ ವೈಶ್ವಾನರೋ ಭೂತ್ವಾ ಪ್ರಾಣಿನಾಂ ದೇಹಮಾಶ್ರಿತಃ
ಪ್ರಾಣಾಪಾನಸಮಾಯುಕ್ತಃ ಪಚಾಮ್ಯನ್ನಂ ಚತುರ್ವಿಧಂ .. | 15-14 |
Chaturvidham means four types and annam means food. Food is categorized into four types:
1. Bhaksya - Foods that are chewed through teeth.
2. Bhojya - These are mostly liquid or semi-solid foods which we have to swallow or drink or eat with tongue with no work for teeth.
3. Lehya - This includes foods that are licked with tongue like pickle, honey
4. Chosya - Foods that are sucked - Eat them with help of both teeth and tongue discard the core by just eating the flesh and juice - Like sugarcane, Mango.
Krishna says: "There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings."
ದ್ವಾವಿಮೌ ಪುರುಷೌ ಲೋಕೇ ಕ್ಷರಶ್ಚಾಕ್ಷರ ಏವ ಚ
ಕ್ಷರಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಕೂಟಸ್ಥೋಽಕ್ಷರ ಉಚ್ಯತೇ ..| 15-16 |
This sloka introduces the two of the three Purushas - Kshara and Akshara. Kshara Purusha is those which is "Kshetra", "Jada", "Formed out of Panchabhootas". Like Body. Askhara - is that which is non-destructible. The Chaitanya inside body is Akshara. Although the chaitanya is unperishable - it has a defect - Since the Kshtragna (Chaitanya) has been in the influence of Trigunas (Tamas, Rajas, Sattva) he is also under its radar for the effect. Hence he is called "Akshara Purusha".
Krishna says: "Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging controller and supports all living beings."
ಉತ್ತಮಃ ಪುರುಷಸ್ತ್ವನ್ಯಃ ಪರಮಾತ್ಮೇತ್ಯುದಾಹೃತಃ
ಯೋ ಲೋಕತ್ರಯಮಾವಿಶ್ಯ ಬಿಭರ್ತ್ಯವ್ಯಯ ಈಶ್ವರಃ .. | 15-17 |
This sloka introduces the third Purusha of the three Purushas - Uttama Purusha - Avyaya Esshwara. He is neither Kshara, Neither Akshara but Uttama.
MK:
ಅಶ್ವತ್ಥವಿಲ್ಲಿ ಬಾಡಿದೊಡೇನು? ಚಿಗುರಲ್ಲಿ, ।
ನಶ್ವರತೆ ವಿಟಪ ಪರ್ಣಂಗಳಲಿ ಮಾತ್ರ ।।
ಶಾಶ್ವತತೆ ರುಂಡಮೂಲದಲಿ, ಪರಿಚರಿಸದನು।
ವಿಶ್ವಪ್ರಗತಿಯಂತು – ಮಂಕುತಿಮ್ಮ ।। 886 ||
ashvattavilli baadidoDenu chiguralli
nashvarate vitapa (kombe) parnangaLali
shaashvatate rumda mooladali paricharisadanu
vishva pragati amtu - Mankutimma
“The progress of this world is like that of the Holy Fig tree. A twig here, some leaves there will wilt and die. But there will be sprouts and fresh leaves elsewhere. The leaves twigs and branches are the only things that are temporary. The trunk and the roots are permanent. The world lives on – only parts of it flourish and perish in time.” – Mankutimma
ಮರವ ನೀನರಿಯುವೊಡೆ ಬುಡವ ಕೀಳಲುಬೇಡ ।
ತರಿಯಬೇಡೆಲೆಕಡ್ಡಿಗಳ ಪರೀಕ್ಷಣಕೆ ।।
ಎರೆ ನೀರ, ಸುರಿ ಗೊಬ್ಬರವ, ಕೆದಕು ಪಾತಿಯನು ।
ನಿರಕಿಸುತ ತಳಿರಲರ – ಮಂಕುತಿಮ್ಮ ।। 817 ||
mara nenu ariyuvode budava keelu beda
tariya beda ele kaddigaLa pareekshaNake
ere neeru suri gobbarava kedaku paatiyanu
nirakisuta talira alara - Mankutimma
"In the context of learning and experiment, One need not uproot a tree or chop the branches and leaves. Instead one should learn to water, fertilize well, plough a good soil bed and learn to enjoy the results of soft breeze, flowers and fruits. This is a metaphorical example of showing how a person should live in this garden of life. Every twig or branch or leaf is a person. Root is the realization of super power God. Each person has good qualities to give. One should not destroy their core but instead encourage their growth so that the entire world will be filled with goodness fragrance of love"
This below poem 563 hints at shedding the ego and pride of a man:
ಬಿಳಲಲ್ಲ, ಬೇರಲ್ಲ, ಮುಂಡಕಾಂಡಗಳಲ್ಲ ।
ತಳಿರಲ್ಲ, ಮಲರಲ್ಲ, ಕಾಯಿಹಣ್ಣಲ್ಲ ॥
ಎಲೆ ನೀನು; ವಿಶ್ವವೃಕ್ಷದೊಳ್ ಎಲೆಯೊಳೊಂದು ನೀಂ ।
ತಿಳಿದದನು ನೆರವಾಗು – ಮಂಕುತಿಮ್ಮ ॥ 563 ||
biLalu alla bEru alla muMDa kaaMDagaLu alla
taLiru alla malaru alla kaayi haNNu alla
ele neenu vishva vrukshadoL eleyaLoMdu neem
tiLidu adannu neravu aagu - Dim Tim
"Not a branch, neither a trunk nor a root. Not a stalk, neither a sprout nor a fruit. A leaf are you in this tree of universe. Realize and contribute - Mankutimma"
ಎಲೆಗಳನು ಕಡ್ಡಿ, ಕಡ್ಡಿಯ ರೆಂಬೆಕೊಂಬೆಗಳು ।
ತಳೆದು ಪೆರ್ಚಿಸುತಿಹವು ಮರದ ಬಾಳ್ಸಿರಿಯ ।।
ಸ್ಥಲವೊಂದು ನಿನಗಿಹುದು ವಿಶ್ವವೃಕ್ಷದೊಳಂತು ।
ಹಳಿಯದಿರು ನಿನ್ನಿರವ – ಮಂಕುತಿಮ್ಮ ।। 562 ||
elegaLanu kaDDi, kaDDiya reMbe koMbegaLu
taLedu perchisutihavu marada baaLsiriya
sthalavondu ninagihudu vishva vrukshadoLantu
haLiyadiru ninna irava - Dim Tim
"With leaves in a twig, twigs in branches, A tree's living richness increases. You too have a place in universe. Respect that and Curse not your existence - Mankutimma"
To summarize this chapter - The universe is like a big Ashwatha tree (peepul) which is ever changing to sustain encompassing both Kshara and Akshara who are protected and guided by Uttama Purusha. Every leaf has a role to play.
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