Chapter 15 Shloka 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।

अधश्च मूलान्यनुसन्ततानि कर्मानुबंधीनि मनुष्यलोके।।२।।

Its branches are spread upwards and downwards,

sustained and nourished by the attributes;

sense objects constitute its tender leaves,

and its roots, comprising the bondage of action,

are spread out below in the world of mortals.

Chapter 15 Shloka 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।

अधश्च मूलान्यनुसन्ततानि कर्मानुबंधीनि मनुष्यलोके।।२।।

The Lord expands on the tree of the Universe:

Its branches are spread upwards and downwards, sustained and nourished by the attributes; sense objects constitute its tender leaves, and its roots, comprising the bondage of action, are spread out below in the world of mortals.

The Yagya of Brahm from the individual’s point of view

The Lord now expands on the tree of the universe from the individual’s point of view. He explains that its branches are widespread. The individual, empowered by the three attributes of Prakriti, becomes attached to the sense objects of the world and to his actions, and thus fetters himself by these roots of attachment to the earth. Had the individual witnessed the divine and detached action of that Supreme Brahm, he too would have acted similarly and would have refrained from attachment to the attributes and to his own actions.

1. He would then have become a divine manifestation of Brahm Himself.

2. He would have remained as unattached and indifferent as Brahm Himself.

3. He would have been untouched just as Brahm remains uninfluenced.

4. He, too, would have become devoid of doership as is Brahm Himself.

The individual’s downfall due to attachment

a) However, the individual descended from his divine origin and advanced in the direction of the ‘feet’.

b) He became attached to the earth and the sense objects that lay there at his feet.

c) Attracted thus to these tri-coloured sense objects and body and empowered by those same three attributes, the individual was thus enmeshed in attachment.

d) It is attachment that causes the birth of individualism.

e) It is attachment that is the root of moha and ignorance.

f) Attachment taints one’s deeds with the impurity of ‘I’.

g) Attachment binds the individual to his deeds.

h) Attachment is the cause of birth and death.

i)  It is this attachment which has strengthened the qualities, giving them a hold over the individual.

j)  The qualities in turn strengthen the hold of attachment.

k) The tender leaves of sense objects sprout continually and ever new qualities seek the individual’s attention.

Thus the individual ceases to tread the northward path towards spiritual living and descends southward towards the darker realms of attachment. Thus the cycle of life continues eternally.

Little one, understand this again:

Watered by the three attributes, the tree of the universe ever produces the tender sprouts of new sense objects. These sense objects are spread on all sides – upwards, downwards and all around. The individual becomes attached to these very objects and filling the sap of doership in his deeds, he becomes bound to the world of sense objects. This very attachment constitutes the roots that fetter the individual to the earth. Objects are essentially inanimate, but when combined with the individual’s tendency towards attachment, they bind the individual irrevocably.

In fact, it is not the sense objects that fetter the individual, it is the tendencies of that individual which overpower those sense objects and say, “We cannot live without you – you are the very support of our life!”

Little one, let alone the other objects of the world, you have also caught your own body self in a tight embrace. The body is inanimate and a creation of Prakriti. It is replete with the attributes endowed by Prakriti. It is born, sustained and enters old age and then dies – a natural and inevitable process. It is you who claims it as ‘mine’ due to your ignorance. Pause and consider, will the body ever cease to change because of your plea or command?

1. Will these ears cease to hear?

2. Will this stomach quell its hunger?

3. The internal organs can neither cease their operations nor resume them because of your intervention.

a) Therefore, you claim as ‘I’ that body which does not even recognise you!

b) You claim as ‘mine’ that which does not even listen to you!

c) You claim as your own that which was never yours!

d) You claim as ‘mine’ that over which you never had any claim.

The body self is completely indifferent to you. Yet you are not ashamed to constantly beg it to obey you! Even if you serve it incessantly, its basic insincerity will cause it to leave you. This is not the fault of the body. When did it ever say “I belong to you”? It has never claimed that it will always be your companion.

Therefore, understand now that it is not the body that is insincere, it is you who are the fool. In fact, it is the prerogative of the body to complain about your treatment of it! It should protest against your treatment of this excellent ‘vehicle’ provided to you by the Lord. This body could have belonged to the Lord and gained an immortal name – but you were written in its destiny, and that worthy steed, out of shame at your misuse of it, returned as soon as possible to the earth to mingle with the dust.

You were thus the main culprit in this entire phenomenon. Sense objects can share no part of the blame. It is your foolishness that you believed those sense objects to be conscious entities and that you developed attachment with them.

1. This misunderstanding is the cause of your dissatisfaction.

2. This misconception causes a ceaseless turmoil within.

3. This causes your greed to increase ceaselessly.

4. Your ‘roots’ become enmeshed with those inanimate objects.

Sense objects are meant for your use – you are not meant to be bound to them! They should have been subservient to you – instead, you became their servant – you became an incessant worshipper of those sense objects.