June - 2014 Odisha Review Daru Brahman - A Conceptual Reference in Bhagavad Gita Prof. A.V.P.R. Rao he secret of secrets of the relationship Tbetween ever changing impermanent Jagat and non-changing ever existing permanent Brahman is very well unfolded in Skanda Puranam and further taken the concept to spiritual heights by none other than Lord Sri Krishna in Bhagavad Gita. He teaches how a man in Spiritual path can realise Purushottam, a Gnana Purusha behind Daru Brahman. Daru Brahma Jagannath is none other than Lord Sri Jagannath. Let us upwards to heaven while its branches are spread discuss what Lord Sri Krishna says in the chapter XVth of Bhagavad Gita. in lower region. It is just contrary to ordinary tree. Its leaves represent Vedic hymns. It grows with Lord Sri Krishna says, the energy, derived through it roots from its trunk, “Urdhv – mulam adhah sakham known as Brahman. It is truly a tree of “Samsara”. Aswattam prahur avyayam Aswattah, as the name suggests does not last Chandam’si yasya Parnani longer, so also Samsara /Jagat which is Yastam Veda sa veda vit”// characterised with births and deaths. Smritis also (Sloka 1, Chapter XV, Bhagavad Gita) say that Brahma is above. This mundane world derives energy from manifested Brahman The ancient scriptures speak of Eternal Aswattah. It is said that its roots are directed (Hiranyagarbha). 1 Odisha Review June - 2014 2nd Sloka says:- is Purushottam from whom this never ending cosmic activity springs on and on. “Adha’sc’ordhvam Prastras tasyas’akha Guna-pravrdha visaya pravatah/ A wise person among us who will be able Adhas’ca mutany asusamtatani to see Purushottam behind the tree of Samsara Karm anubandhini manusya loka//. and because of whom everything in the Jagat sustain, is said to have attained Spiritual quantum Aswattha tree is comparable to the level. Such a Spiritual quantum level is called Samsara/Jagat which, in turn represents the body, Eternal state and such a wise person is called (sareera) of a man. Five Karmendriyas, Eternal Person. For such an eternal Spiritual (1) Sabdha (sound), represented by ears, person, duality disappears. (2) Sparsha (touch), represented by skin(3) Vasana (smell), represented by tongue, (4) Bhagavan Sri Krishna says:- Drushya (sight) represented by eyes and (5) Ruchi Na tad, bhashyate surya (taste) represented by tongue, and five Na sasanka na pavakash Gnanedriyas, Viz; (1) Manas (2) Buddhi (3) Chittam (4) Aham(ego) and (5) Gnanam lead the (Sloka 6, XV of Gita) man in the Samsara/Jagat through Karma. The Karma, in turn is determined by three Gunas, At that eternal state of supreme nature, Satvic, Rajasika and Tamasika or combination he shines himself without external source. He is of these in different proportions are embodied in the cause and also effect. He is both Nimitha vasanas/impressions that are acquired through karanam (eg. He is like potter of the pot) and various previous births. In a nut shell, at the micro also Upadhikaranam (eg. He is also creator of level it is the three Gunas that nourish this Jagat of Upadhi of the pot). which the man is a part. The man, unlike Devatas Isa Upanishad says that there are two and animals, has discrimination and hence he has aspects of Brahman, Viz; Asambhuti/unmanifested a choice and can act a according to his Gnanam. Brahman and Sambhuti or manifested Brahman. Aswattha Vruksa which is a symbolic to According to Shri Adi Shankara, Asambhuti / Samsara goes on and on. Its parts, like leaves unmanifested Brahman means “Prakriti” or and branches may decay and again new ones “Maya” which is non-intelligent first cause of the come. But this tree lives long because of universe in a state of equilibrium before creation. secondary roots which grow down the earth. So It is the seed of desire and work. Sri Krishna also Samsara goes on and on because of bondage refers this Mayashakti as Akshara or imperishable (Bandhanam) which a man creates to himself (Sloka 16,Chapter XV of Gita). Upanishads say through sense organs. Maya is the source of all falsity and cause of endless Samsara. Maya and Ishwara make their But a man can cut their Aswattha tree of presence at the same time. They are just object Samsara with an axe of detachment to the pair of and shadow and hence imperishable. Maya is opposites like pain and pleasure. Such a person “Anadianantam”. It is beginningless, but has an of detachment will not have doer ship and enjoyer end, because it vanishes once Gnanam prevails ship. Having cut this tree of Samsara with an axe on Jiva. But Ishwara is “Anadianantam”. He is of detachment, he will find primeval person, who beginningless, and endless, i.e. infinite. 2 June - 2014 Odisha Review Contrary to Asambhati is Sambhuti. It is This is allegorical importance of Daru from the quality of being born. It signifies which the wooden idols of Lord Sri Jagannath, Hiranyagarbha, the first manifestation of Brahman. Sri Balabhadra and Sri Subadra are carved out According to Gita (sloka 16, Chapter XV) by Brahman himself in the guise of an old Sambhuti is perishable or Kshara. It is the cause carpenter. There is only Swarupbheda between of births and deaths. Lord Sri Krishna says : you and Ishwara. It should be remembered that Ishwara is “Mayopadhi visishta Chaitanya Shakti” “Yasmat ksaram atito’ham which means, he is “absolute Chaitanya Shakti, Aksarad api C’ottamah/ enveloped by “Maya”. Whereas man is Atosmi loke vede ca “Avidyopadhi visishta Chaitanya Shakti” which Prathitah Purusottamah// means man is also Chaitanya Shakti, but Upanishads and later Gita states that enveloped by ignorance (Avidya) due to Maya. neither Hiranyagarbha (or sambhuti) is superior Man becomes deluded due to Maya. Ishwara nor Maya / Asambhuti, but superior to these is uses Maya as an instrument to run the Jagat/ “Gnana Purusha or Purushottam”or “Ishwara” Samsara. whom Lord Sri Krishna in Gita claims himself to He who knows the role of Chaitanya be one and the same. Shakti and Maya simultaneously is none other than Sri Bhagavan says, Purushottam. Realise this and contemplate this not once, but repeatedly to understand what is “Paritranaya Sadhunam vinasaya ca Darubrahma Jagannath. dushkrutam Dharma samstha panarthaya sambhavami yuge yuge” Thus Purushottam is Lord Sri Ram, Sri Krishna, Sri Jagannath etc., etc. He, who among Prof. A.V. Pandu Ranga Rao, D/No.15, Plot No.33, men realises this, is also said to attain Moksha or Middle Street, Balaji Nagar, Chromepet, Chennai-600 salvation. 044, E.mail : [email protected] 3.