SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
SlOkam – Original
SrI bhagavAn uvAcha
UrdhvamUlam adha:SAkham aSvaththam prAhur avyayam |
chandhAmsi yasya parNAni yas tham vEdha sa vEdhavith ||
word-by-word meaning
(yam) aSvaththam – that samsAram which is [like] a peepal tree
Urdhva mUlam – having the root at the top
adhaS SAkham – having the well spread out branches at the bottom
avyayam – imperishable (due to continuous existence)
yasya chandhAmsi parNAni – having vEdha vAkyams (sayings from sacred texts) as the leaves
prAhu: – is said (by vEdham)
tham – that tree
ya: vEdha – one who knows
sa: vEdhavith – he is the knower of vEdham.
Simple Translation
bhagavAn spoke – One who knows that samsAram, which is [like] a peepal tree having its root at the top and the well spread out branches at the bottom, which is imperishable (due to continuous existence), which is having vEdha vAkyams (sayings from sacred texts) as the leaves. as said (by vEdham), is the knower of vEdham.
Rendering based on ALkoNdavilli gOvindhAchArya swAmy’s English translation of gIthA bhAshyam
The Blessed Lord continued :—
‘With root above and branches below, they speak of an Aśvattha Tree[1. For yogic interpretation of this Symbol consult Uttara-Gīta: ch: II-15, 17. Also see Simon Magus, p: 78.] indestructible, of which the leaves are the Vedas. Whoso knows this knows the Vedas.’
Samsāra is emblematized as the Tree Aśvattha, with root above and branches below. Its indestructible or everlasting nature is declared in the Śrutis thus:
‘Having root above, and branches below, this Aśvattha is primeval.'[2. Kath: Up: VI-1. ‘Urdhvamūlo &c.’]
‘Whoso, now, knows this Tree, of root above and branches below,'[3. Tait: Āran-I-11 (52). do.] etc., etc.,
The Tree is said to have the root above, since the four-faced Brahmā (the Demiurge of the Brahmāṇḍa, or a mundane egg) is seated above the seven[4. Bhūr, Bhuvaḥ, Svaḥ, Mahaḥ, Janaḥ, Tapaḥ, Satya.] worlds. It is said to have branches below since on earth below, are all its denizens, man, animals, beasts, worms, insects, moths, plants etc.
It is said to be indestructible, (avyayam) or never-ending like a stream flowing for ever, or a Tree which cannot be felled, till the dawning of spiritual illumination which would wean one from (material) clingings.
Chhandāmsi= the Śrutis=the Vedas, which are said to be the Tree’s leaves, since the Tree of Samsara flourishes in proportion to the performance of Śruti-enjoined kāmya-karmas (or works performed with a view to obtain material pleasures). Such as are declared in:
‘The desirer of riches (prosperity) shall sacrifice a white (victim) for Vāyu(-deva).'[5. Tait: Sam: II-1-1: “Vāyavyam &c.”]
‘The desirer of offspring shall oblate to Indra-Agni in eleven cups (or dishes=kapāla)[6. Tait: Sam: II-2-1. “Aindrāgnam &c.”] etc.
Leaves are supposed to be instrumental in preserving trees.
Whoso has the knowledge of this aforesaid Tree is the knower of the Vedas, since the Vedas teach the way how to fell the Tree. He is called the knower of the Vedas, since a knowledge of the nature of this destruction-worthy Tree, is essential as giving the knowledge necessary for felling the same.
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is there a gita by name uttara gita
Have heard that, this is the gIthA explained once again by krishNa to arjuna much after the gIthOpadhESam during mahAbhAratham battle.
adiyen ramanuja dasan