SLOGAM

Slogam 3-4

Slogam
Other Descriptions

Bhagavad Gita Chapter 15.3 - 15.4

na rūpam asyeha tathopalabhyate

nānto na cādir na ca sampratiṣṭhā

aśvattham enaḿ su-virūḍha-mūlam

asańga-śastreṇa dṛḍhena chittvā

tataḥ padaḿ tat parimārgitavyaḿ

yasmin gatā na nivartanti bhūyaḥ

tam eva cādyaḿ puruṣaḿ prapadye

yataḥ pravṛttiḥ prasṛtā purāṇī

Translation

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

15.3 – 15.4 The form of this tree, having its origin above, i.e., in the four-faced Brahma and branches below in the sense that man forms the crest through continual lineage therefrom, and also having its branches extended above and below by actions done in the human state and forming secondary roots — that form of the tree is not understood by people immersed in Samsara. Only this much is perceived: ‘I am a man, the son of Devadatta, the father of Yajnadatta; I have property appropriate to these conditions’. Likewise, it is not understood that its destruction can be brought about by detachment from enjoyments which are based on Gunas. Similarly it is not perceived that attachment to the Gunas alone is the beginning of this (tree). Again, it is not perceived that the basis of this tree is founded on ignorance which is the misconception of self as non-self. Ignorance alone is the basis of this tree, since in it alone the tree is fixed. This Asvattha, described above, firm-rooted, i.e., the roots of which are firm and manifold, is to be cut off by the strong axe of detachment, namely, detachment from the sense objects composed of the three Gunas. This can be forged through perfect knowledge. As one gains detachment from sense-objects, one should seek and find out the goal from which nobody ever returns. How does this attachment to sense-objects, which consists of the Gunas and erroneous knowledge forming its cause, cease to exist? Sri Krsna now answers: One should seek ‘refuge (Prapadyet) in the Primal Person’ alone in order to overcome this ignorance. One should seek refuge (Prapadyeta) in Him who is primal, namely, the beginning of all entities, as stated in the following text: ‘With Me as the Lord, the Prakrti gives birth to all that which moves, and that which does not move’ (9.10), ‘I am the origin of all; from Me proceed everything’ (10.8), and ‘There is nothing higher than Me, O Arjuna’ (7.7). From Me, the creator of everything, has streamed forth this ancient activity, continuing from time immermorial, of attachment to sense-objects consisting of Gunas. This has been declared already by Me: ‘For this divine Maya of Mine consisting of the Gunas is hard to break through. But those who take refuge in me alone shall pass beyond this Maya’ (7.14). Or a variant of this stanza is ‘prapadya iyatah pravrttih’ (in place of ‘prapadyet yatah pravrittih’). This gives the sense that this discipline of taking refuge in the Supreme Person for dispelling of ignorance has continued from a distant past. The tendencies of ancient persons seeking liberation are also ancient. The purport is this: The ancient liberation-seekers, taking refuge in Me alone, were released from bondage. [This can be taken to mean that Prapatti or taking refuge in the Lord had originated in the Bhakti tradition of the Sri-Vaisnavites from ancient sages i.e., from the Alvars who preceded Ramanuja by several centuries. It is not a creation of Ramanuja].

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

15.3 But, asya, its-of this Tree of the World which has been described; rupam, form, as it has been presented; na, is not at all; upalabhyate, perceived; iha, here; tatha, in that way. For, being like a dream, water in a mirage, jugglery, an imaginary city seen in the sky, it is by nature destroyed no sooner than it is seen. Therefore, na, there exists neither; its antah, end, limit, termination; so also, neither; its beginning. It is not comprehended by anyone that it comes into existence beginning from any definite point. Its sampratistha, continuance, the middle state, too, is not perceived by anyone. Chittva, after felling, uprooting, together with its seeds; enam, this, above described; asvattham, Peepul, the Tree of the World; suvirudha-mulam, whose roots (mula) are well (su) developed (virudham); drdhena, with the strong-hardened by a resolute mind directed towards the supreme Self, and sharpened on the stone of repeated practice of discrimination; asanga-sastrena, sword of detachment-detachment means turn ing away from the desire for progeny, wealth and the worlds; with that sword of detachment-.

15.4 Tatah, thereafter; tat, that; padam, State of Visnu; parimargitavyam, has to be sought for, i.e. realized; gatah, going, entering; yasmin, where, into which State; they na, do not; nivartanti, return; bhuyah, again, for worldly life. As to how It is to be sought for, the Lord says: Prapadye, I take refuge; tam, in that; adyam, Primeval-existing from the beginning; purusam, Person, who has been mentioned by the word State; eva, Himself. The search has to be carried on thus, i.e., by taking refuge in Him. Who is that Person? That is being stated: Yatah, from whom, from which Person; prasrta, has ensued, like jugglery from a magician; purani, the eternal; pravrttih, Manifestation, the magic Tree of the World. What kind of persons reach that State? This is being answered:

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

This ancient asvattha or banyan tree represents material existence but it is not perceivable yet it is seen to have been established. The word adi means beginning and anta means the end which refer to the Supreme Lord. The Bhagavad Purana states: The Supreme Lord is the beginning, the end and the middle as well. The Moksa Dharma states: The Supreme Lord has neither beginning nor ending, more the demigods and seers cannot penetrate. The compound word asanga-sastrena means the wisdom of non-attachment arising from association with Vaisnava devotees of the Supreme Lord. With the sword of detachment sharpened by meditation on the wisdom of renunciation. By this method the world does not become a place of bondage. By knowledge of the Vedic scriptures and practice the knowledge of the brahman or spiritual substratum pervading all existence will be revealed to one. It is confirmed in the Vedic scriptures that: Meditation verily is the way and the means for discrnment and detachment. Such a one will not be bound although others will.

The purport is that with the weapon of detachment one should sever ties with everything except the Supreme Lord Krishna and His authorised avatars or divine incarnations and expansions. The Moksa Dharma states: When on surrenders unto the Supreme Lord one does not suffer or grieve. Neither is one born, nor does one die. Such a one is verily situated in the brahman. Only one who has been graced by the blessing of the Supreme Lord can be elligible to become qualified to attain this. The describibng of the means of severing attachment have been given for the sake of an aspirant receiving the Supreme Lord grace. No other shelter or refuge exists in all creation other than the Supeme Lord Krishna and this fundamental understanding must be realised. Since this material existence is like a horse with an unstable gait it is known as unsteady. That it is immutable is because samsara or the perpetual cycle of birth and death is like a stream and endless until one achieves moksa or liberation from material existence. This liberation is determined by detachment. The firm conviction that the Supreme Lord is transcendental to everything in the physical existence is the knowledge gained from the destruction of this ancien banyan tree. The Vedic aphorism neti neti meaning it is not this, it is not that clarifies what is the unmanifest. Realising that the Supreme Lord Krishna is the seperate and distinct from all else is what makes Him clearly superior and paramount. He is the primal Supreme Lord, the only progenitor. All created beings including Brahma, Shiva, Indra and all the 300 million demigods are nothing but emantions from Him like rays of sunlight from the sun.

SLOGAM

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Slogam 3-4

Bhagavad Gita Chapter 15.3 - 15.4

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