ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १५.१ ॥

ūrdhvamūlam-adha:śākham-aśvatthaṃ prāhur-avyayam |
chandāṃsi yasya parṇāni yastaṃ veda sa vedavit || 15.1 ||

Krishna concludes the fourteenth chapter with a brief description of the great, wholesome and causal Self, denoted by the term ‘I’. Even the infinite Brahman rests upon this Self, says Krishna (Brahmaṇo hi pratiṣṭhāham). Immortality, inexhaustibility (amṛtasya avyayasya), eternal dharma (śāśvatasya ca dharmasya) as well as endless happiness (sukhasya ekāntikasya ca) inhere in the same inmost Self (14.27).

The focus is now the Self, ātmā. The 15th chapter, in which Krishna introduces the theme of the causal and comprehensive ātmā is thus aptly named “Puruṣottama Yoga”.

The Puruṣottama-Paramātmā exposition, which is the main theme here, has a special appeal for sādhakas, especially ascetics. This chapter is usually recited in Ashrams and spiritual abodes while taking food, probably because it refers to Vaiśvānara – an expression or manifestation of the supreme Puruṣa – digesting and assimilating four kinds of food.

The word puruṣa generally refers to a being, more particularly the human being. In place of the word ‘God’, Krishna uses ‘Puruṣa’. This is characteristic of our Scriptures. Our Scriptures always equate the supra-human God of religion with the jīva, the puruṣa of the earth. By this they cut all distance to God and identify Him as the Self in oneself. Krishna embellishes the word ‘puruṣa’ further as ‘Puruṣottama,’ meaning the magnificent or the paramount inmost Self.

Of the entire existence and manifestation, this Puruṣottama is the supreme, he concludes. He is greater than all else, nay the greatest and final itself. And He is the ātmā, the Paramātmā, denoted by the common term ‘I’ employed by one and all. Needless to say, the ātmā is within every one’s body, closest to each.

All gross existence, the entire objectude, has its pratiṣṭhā, inherence, in the subtle counterpart. And the subtle is always inward to the gross. Compared to the gross, the inner subtle is greater. It is the causal, from which alone has emerged the gross. In actual experience also, are not all forms of growth from inside to outside? How can the external Universe rest upon something still external to it? All externals together form the universe. Can an additional external source be there at all for the universe to rest upon?

The only answer, compulsion, is that the objective universe can inhere only on something subtle and abiding within itself. All ideas about the absolute nature of gross objective existence are thus invalidated by Krishna’s statement that aham, the Self, is the pratiṣṭhā of even Brahman.

Thus the whole Universe does inhere inwardly in its own subtle source. It is like our own body resting upon its own inmost core. Are not all sensory activities as well as mental and intellectual ones caused and centred right within us? Can there be any doubt or confusion at all in this?

Illustration through the Peepul tree

Giving the analogy of Aśvattha tree, Krishna describes the characteristics of the whole creation and its purpose. His words are quite profound and suggestive:

The undying Peepul Tree, whose leaves are the Vedas, has its roots upward and branches downward. Whosoever knows this, knows verily the import of the Vedas.

Why does Krishna resort to such an illustration? The dialogue started with Krishna addressing Arjuna’s grief. Incidence of grief being ever relevant to the human mind, the discussion became classical, extensive and comprehensive, encompassing the entire gamut of human personality.

Spiritual or philosophical discussion may commence from anywhere. Whatever be the initial setting or background for enquiry, very soon the discussion becomes lofty and deep to reflect the ultimate quest, leading the mind to get enlightened about (i) the fundamentals and finale of human life (ii) the truth about Creation and Creator and (iii) the mysterious authenticity of existence itself. This is a distinction of our land’s philosophical thoughts and reasoning.

Thus, the distressed Arjuna quickly became a sustained seeker ready to enquire, know and reinforce his understanding variously. This added to the tone and trend of the entire dialogue. We have already seen how Krishna’s words, arresting and provocative first, became exhorting and revealing next. They led to the beautiful exposition of philosophy, spirituality, yoga, the art and dexterity of life, activity and achievement.

Keeping his thoughts and ideologies in tune with the prevalent time, Krishna brings in the concept of Aśvattha tree. Trees are a common sight for all. Unlike plants and creepers, they grow very tall and also have a longer life span. In fact, human life inevitably depends upon vegetation, not alone for food and nutrition but also for respiration.

The Aśvattha (Peepul tree) lives for centuries, unlike humans. When one gets born, he finds that the world around him existed much before his birth, and will also exist after his death. The Peepul tree is alluded to strike the contrast. Unlike the short span of human life, the longevity of Aśvattha, says Krishna, symbolizes avyayatva, eternality.

Krishna has more to say about this Aśvattha. Its trunk, branches and leaves grow downward, not only upward as is the case with the usual trees we see around. How true! The planet earth on which we all live has itself come downward from the sun above. Are not the roots of the earth thus above somewhere?

In fact, this is the truth of everything we see in the world, Universe. The source of everything in space clearly reigns far above. Wherever one looks at, the vision will take him upward to infinite distances. The space surrounding the planets or heavenly bodies is endless. This endless space alone is the source of all these heavenly bodies.

After having said that the Aśvattha has its roots above and growth below, Krishna says that the leaves constitute the Vedas. The character and shape of leaves help us to identify the tree with its properties. The idea is that using the Vedas we have to understand this tree of existence. In other words, to discern the human life, the world around and to decide about the interactions between the two, we have to be guided by the Vedas. Vedas alone serve to enlighten us about our position in this huge complex world and how our goal and objective can be achieved.

This illustration implies far more than what appears on casual observance. About the very status and purpose of Vedas, contradictory views have been in vogue. Are the Vedas revelatory or mandatory? In other words, are they a source of true, great knowledge or are they merely a collection of injunctions and prohibitions (vidhis and niṣedhas)?

Many scholars, including the famous Jaimini, view Vedas as ‘mandatory’. According to them, Vedic life consists of rituals and allied performances. The rituals, they say, are prescribed means to achieve a certain end either here or hereafter. Votaries of Vedas have simply to perform these in all faith, without question.

In accepting such a line of thinking, a fundamental disharmony would result. Sheer faith alone cannot be the ground for any sustainable system of thought or philosophy. Sooner or later the thinking man will be prompted to investigate into the merits of his belief and the rewards it alludes to. Can the ritualistic rewards have veracity? Thus a compulsion for unraveling the Truth behind the Vedic injunctions is inevitable. It is then that one is led to the Upanishads, the last portion of the Vedas, and their startling revelations and discussions.

On the other hand, if we regard the Vedas as enlightening, revelatory, they remain sovereign and useful. By not heeding the Vedas, their strength and purpose of revelation are not invalidated the least. Those who do not heed them will be denied the enrichment and enlightenment they would otherwise derive.

Man is intelligent by nature. Knowledge is the best persuasion and compulsion for him. Like any other branch of knowledge, Vedic knowledge has its eternal relevance and utility.

Vedas discuss and reveal the true nature of the world and what the discerning attitude and evaluation about the world should be. The pronouncement is very clear and strong, as the Upanishad puts it:

If one verily happens to know this here and now, then his life becomes meaningful and true. If he ignores and misses, then colossal is his loss.

In this declaration, the intention is quite clear. If the message is not heeded, then the wrong is not with the revealing source, but with those who are inattentive to the revelation! For every rational human being, such a pronouncement has the best of validity and relevance.