:: Chapter 15 :: The Yoga of the Supreme Person

Text 2

ad has cordhvam prasrtas tasya sakha
guna-pravrddha visaya-pravalah
ad has ca mulany anusantatani
karmanubandhini manusya-loke

Synonyms

adhah--downward; ca--and; urdhvam--upward; prasrtah--extended; tasya--its; sakhah--branches; guna--by the modes of material nature; pravrddhah--developed; visaya--sense objects; pravalah--twigs; adhah--downward; ca--and; mulani--roots; anusantatani--extended; karma--to work; anubandhini--bound; manusya-loke--in the world of human society.

Translation

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the furtive actions of human society.

Purport

The description of the banyan tree is further explained here. Its branches spread in all directions. In the lower parts, there are variegated manifestations of living entities--human beings, animals, horses, cows, dogs, cats, etc. These are situated on the lower parts of the branches, whereas on the upper parts are higher forms of living entities: the demigods, Gandharvas and many other higher species of life. As a tree is nourished by water, so this tree is nourished by the three modes of material nature. Sometimes we find that a tract of land is barren for want of sufficient water, and sometimes a tract is very green; similarly, where particular modes of material nature are proportionately greater in quantity, the different species of life are manifested accordingly.

The twigs of the tree are considered to be the sense objects. By development of the different modes of nature we develop different senses, and by the senses we enjoy different varieties of sense objects. The tips of the branches are the senses--the ears, nose, eyes, etc.--which are attached to the enjoyment of different sense objects. The twigs are sound, form, touch, and so on--the sense objects. The subsidiary roots are attachments and aversions, which are byproducts of different varieties of suffering and sense enjoyment. The tendencies toward piety and impiety are considered to develop from these secondary roots, which spread in all directions. The real root is from Brahmaloka, and the other roots are in the human planetary systems. After one enjoys the results of virtuous activities in the upper planetary systems, he comes down to this earth and renews his karma, or furtive activities for promotion. This planet of human beings is considered the field of activities.

Text 3-4

na rupam asyeha tathopalabhyate
nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam
asanga-sastrena drdhena chittva

tatah padam tat parimargitavyam
yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye
yatah pravrttih prasrta purani

Synonyms

na--not; rupam--the form; asya--of this tree; iha--in this world; tatha--also; upalabhyate--can be perceived; na--never; antah--end; na--never; ca--also; adih--beginning; na--never; ca--also; sampratistha--the foundation; asvattham--banyan tree; enam--this; su-virudha--strongly; mulam--rooted; asanga-sastrena--by the weapon of detachment; drdhena--strong; chittva--cutting; tatah--thereafter; padam--situation; tat--that; parimargitavyam--has to be searched out; yasmin--where; gatah--going; na--never; nivartanti--they come back; bhuyah--again; tam--to Him; eva--certainly; ca--also; adyam--original; purusam--the Personality of Godhead; prapadye--surrender; yatah--from whom; pravrttih--the beginning; prasrta--extended; purani--very old.

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.

Purport

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. When entangled with the material expansions of the tree, one cannot see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. "I am the son of my father, my father is the son of such-and-such a person, etc." By searching in this way, one comes to Brahma, who is generated by the Garbhodakasayi Visnu. Finally, in this way, when one reaches the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree.

The word asanga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence having gone one never returns to this false reflected tree is given here. The Supreme Personality of Godhead, Krisna, is the original root from whom everything has emanated. To gain favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of the extension of the material world. This has already been explained by the Lord Himself. Aham sarvasyaprabhavah: "I am the origin of everything." Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Krisna. As soon as one surrenders unto Krisna, one becomes detached automatically from this material extension.