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Srimad Bhagavad Gita | श्रीमद भगवद गीता

Description of the Tree of Creation

In Adhyay 15 Shlok 1, it is stated that – with the roots above in the form of Purna Parmatma and the three gunas-like (Rajgun-Brahma Ji, Satgun-Vishnu Ji, and Tamgun-Shiv Ji) branches below, the tree of world is eternal and extensive. It is like a peepal tree which has numerous twigs and branches. It is as strong as a horse. Its smaller divisions are twigs and leaves etc. One, who knows that world-like tree in this manner, is a completely knowledgeable person i.e. is a Tattavdarshi saint. Kabir Sahib states –

Akshar Purush ek ped hai, Niranjan (Brahm) vaaki daar |
Teeno deva shaakha hain, paat roop sansaar ||

This is the creation of the tree of the world hanging upside down. The root above (Purna Brahm Parmatma – Param Akshar Purush) is SatPurush, Akshar Purush (ParBrahm) is the trunk visble outside earth, Jyoti Niranjan (Brahm – Kshar Purush) is a branch, and the three gods (Brahma, Vishnu and Mahesh) are smaller branches. Know the twigs and leaves as gods-goddesses and ordinary living beings. In Adhyay 15 Shlok 2, it is said that its (tree of Akshar Purush) gunas-like (Brahma-Rajgun, Vishnu-Satgun and Shiv-Tamgun) shoots and twigs (in the form of Brahma-Vishnu-Shiv) of evil habits (lust, anger, attachment, greed, arrogance) extended above and below are the prime cause of binding this soul according to the actions and are arranged below (to put in hell and the births of 84 lakh life-forms) and above (to enjoy for some time in heaven etc). (It is evident in Gita Ji Adhyay 14 Shlok 5 that – Oh Mahabaho (Arjun)! Satgun, Rajgun-Brahma and Tamgun, who are born from Prakriti (Maya), these three gunas bind the soul to body). In Adhyay 15 Shlok 3, Brahm, the narrator of Gita, is saying that neither the knowledge of this creation’s beginning, nor of the end, and nor the form (as is visible) is to be found and in our this discussion of Gita’s knowledge, even I do not know its proper state. Cutting down this strong creation which has a permanent state with the weapon of complete knowledge (by knowledge of Sukshm Ved), which means after becoming conversant with it, one becomes detached from Kaal (Brahm) and Brahma-Vishnu-Shiv, the three gunas and pitras, ghosts, goddesses, gods, Bhairon, Googa Peer etc. Therefore has said about cutting this tree.

In Adhyay 15 Shlok 4, has explained that after finding the above-mentioned Tattavdarshi Saint, whose description is also given in Gita Adhyay 15 Shlok 1 and Adhyay 4 Shlok 34, one should search for that place (Satlok-Sachchkhand), having gone where devotees do not return (in birth-death) to this world i.e. attain the eternal salvation and the Supreme God, from whom the creation which is going on since ancient times has originated. I, Kaal, also seek refuge in that eternal Purna Parmatma. One should do bhakti of only that Purna Parmatma with full determination and not of others. Its evidence is also in holy Gita Adhyay 18 Shlok 62.

Information about Purna Parmatma

In Adhyay 15 Shlok 5, it is said that those whose attachment, moving away from every object, is engaged in attainment of God, only those devotees attain that eternal Supreme God. And in Shlok 6 it is stated that Kaal God is himself saying that the Satlok, having gone where devotees do not return to this world, neither the sun, nor fire, nor the moon illuminates that Satlok. That Satyalok is superior to my lok and is my Supreme Abode. Because Kaal (Brahm) has also been expelled from that same Satlok. Therefore says that my supreme abode (actual residence) is also that same Satlok.

In Adhyay 15 Shlok 7, it is stated that in this mortal world, soul, the part of Primordial God, is tortured by these six, my man (second form of Kaal is man) along with the senses, situated in Prakriti.

In Adhyay 15 Shlok 8, has said that, just as wind, the master of smell, keeps smell with it (carries it along), so the Purna Parmatma being the master of this soul takes it form one body to another, which it (soul) has attained; which means does not part from it.

In Adhyay 15 Shlok 9, it is stated that this God (who is with the soul) enjoys the sense objects (sound, touch, form, taste, smell) by means of ears, eyes, skin, tongue, nose and mind. In Adhyay 15 Shlok 10, it is explained that foolish people do not know this God residing with the soul while leaving the body or when dwelling in the body and while enjoying the gunas. Those who have acquired complete knowledge of the tree of the world, they are said to possess the eyes of wisdom i.e. are known as completely knowledgeable. Only they know. For special evidence see Gita Ji Adhyay 13 Shlok 22 to 27. In Adhyay 15 Shlok 11, it is said that the yogis (sadhak) who strive to attain God properly know (perceive) the God situated in their soul and those whose inner-self is not pure, those ignorant persons even on striving do not correctly know (perceive) this God. On acquiring complete knowledge it is perceived everyday that without the permission of that Purna Parmatma even a leaf does not move i.e. the Supreme God only is the basis of all living beings. Those who are ignorant/foolish, they think that I am doing. When this living being comes in the refuge of the Purna Parmatma, then the Purna Parmatma (KavirDev) performs all the possible and impossible tasks of that dear devotee. Ignorant devotees do not have any knowledge. Those who are knowledgeable, they know that only the Almighty Purna Brahm can perform all the tasks, nothing is in control of a living being. Like, a small child tries to lift a pestle (a heavy cylindrical wooden beam) standing against a wall. When his father forbids him, then starts crying. Then to please that child, the father himself lifts that pestle holding it from above and that innocent child only holds it with hands and walks away. The father says that look, my son has lifted a pestle. Then that child walks smiling with pride. He believes that I have lifted the pestle. But one who is wise realizes that lifting a pestle is out of my reach.

In Adhyay 15 Shlok 12, 13, it is stated that the light in the sun, moon and fire etc, know it as mine only, and I (Kaal as a servant of that Supreme God), entering this Earth, by the power of that Supreme God, sustain all the living beings. Becoming the moon, infuse (nourish) flavour (quality) into medicinal herbs. Respected Garib Das Ji Maharaj (disciple of Sahib Kabir Ji) states that –

Garib, Kaal (Brahm) to peese peesna, jaura hai panihaar |
Ye do asal major (servants) hain, mere Satguru (Kabir) ke darbaar ||

God Brahm grinds flour of Purna Brahm and Jaura (death) fetches water for Purna Brahm Kabir Sahib i.e both of these are servants (labourers) of my Kabir Satguru (Purna Brahm). They follow His (Kaviragni) orders.

Important: Kaal (Brahm) himself is saying in Adhyay 15 Shlok 4 that I (Brahm-Kaal) am in the refuge of (am dependant on) that Supreme God only.

In Adhyay 15 Shlok 14, has said that I, taking shelter (aashritH) in the bodies of all the living beings and by dwelling in all the lotuses as MahaBrahma, MahaVishnu and MahaShiv, combining with the in-going and out-going breath (air) become the fire of digestion in the stomach and like a servant digest the food in four ways.

The translation of Adhyay 15 Shlok 15 is that I instill scripture-based thoughts (opinion) in the hearts of all the living beings. I only am memory, knowledge and ratiocinative faculty (dispel doubts) and the creator of Vedanta i.e. I illuminate the four Vedas. The purport is that Kaal Brahm is saying that I am the giver of the knowledge of the Vedas and I only am the knower of the Vedas and by all the Vedas, I alone am to be known.

In this Shlok, Brahm God is saying that I instill my scripture-based knowledge in the hearts of all the living beings and I (Brahm) know all those scriptures, knowledge of Vedas and memory etc. And they contain my special knowledge. Hence, in this lok and Ved, I am regarded as the Supreme God worthy of being known.

Brahm (Kaal) is Perishable (mortal)

The meaning of Adhyay 15 Shlok 16 is that there are two types of Gods (Purush) in this lok of Earth (Brahm’s twenty-one brahmands and ParBrahm’s seven sankh brahmands, both are known as the loks of Earth. Like, things made from earth can be cups, saucers, plates and pots etc, but they are called earthenware only.)

1.Kshar – is Perishable God (Brahm-Kaal).

2.Akshar – ParBrahm is imperishable and the living being has two states in the loks of these two Gods. The material body made up of the five elements is perishable. The soul within it is known as imperishable.

In Reality, Purna Parmatma is imperishable (Eternal)

Consider the state of Kshar Purush (Brahm-Kaal) and the living in his twenty-one brahmands as a white tea-cup made up of porcelain, it clearly appears to be perishable. As soon as it slips from hand and drops on the ground, it breaks into pieces. The second is Akshar Purush (somewhat imperishable ParBrahm). Like, a cup made up of steel that appears to be imperishable (durable). No matter how many times it drops, does not break into pieces; therefore, it is considered a durable metal. But, in reality, even steel is not an imperishable metal. After a long time, steel will get rusted and get destroyed. Thus Akshar Purush (ParBrahm) is also said to be imperishable because when Brahm will die a thousand times, then ParBrahm’s (Akshar Purush) one day will end. Then night is of the same duration. In this way, one month of 30 days-night and one year of 12 months and ParBrahm’s age is of 100 years. Therefore ParBrahm is known as Akshar Purush, but on completion of 100 years, he will also die and all the brahmands will be destroyed. Then the Purna Brahm, KavirDev (Kabir Parmeshwar) will create afresh all the brahmands of ParBrahm (Akshar Purush) and Brahm (Kshar Purush).

The third metal is gold, which does not rust. In reality, the durable (imperishable) metal is something else other than these above-mentioned clay and steel. Similarly in Gita Adhyay 15 Shlok 17, it is said that in reality, the imperishable God is someone else other than both the above-mentioned Purushas (Gods), Kshar Purush (Brahm) and Akshar Purush (ParBrahm), who is actually said to be the Eternal Parmatma, Parmeshwar. He only, by entering into the three loks, sustains everyone.

The meaning of Adhyay 15 Shlok 17 is that the Supreme God (Purna Brahm) is someone else who is known by the name, Eternal God (Purna Brahm) and entering the three loks, He only maintains and sustains everyone.

As Kabir Sahib states –

Kabir, Akshar Purush (ParBrahm) ek ped hai, Niranjan (Brahm) vaaki daar | Teeno deva (Brahma-Vishnu-Mahesh) saakha hain, paat roop sansaar ||

It is clear in this that Akshar Purush is the tree (trunk) which is visible above the ground. Then consider one of its big branch (daar) as Kshar Purush (Kaal-Brahm). The three gods, Brahma-Vishnu-Shankar, are smaller branches and twigs and the whole world is in the form of leaves.

Here the root is NiHakshar (the Eternal Parmatma, Purna Brahm, who is not visible). Therefore Kabir Sahib further states that –

Kabir, ekae saadhe sab sadhae, sab saadhae sab jaay |
Maali seechaen mool ko, foolae-falae aghaay ||

The purport of this speech is that by worship of one Purna Brahm in form of root, the whole tree blossoms (remains lustgreen). By worship of (by watering) the trunk (ParBrahm-Akshar), big branch (Brahm) and the smaller branches (Brahma-Vishnu-Mahesh), the whole tree will dry out i.e. the sadhna will go in vain. Respected Garib das Ji Maharaj states that –

Karm bhram bhaari lage, sansa sool banbool |
Daali paano dolte, parsat naahin mool ||

Therefore by seeking refuge of only one Parmeshwar (SatPurush, Kabir Sahib), one can become completely liberated and can escape from Kaal’s trap.

Its evidence is explained in Gita Adhyay 15 shllok 1 to 4 in the form of an example of a tree.

To understand the meaning of Adhyay 15 Shlok 16, 17, read the above-mentioned example carefully and then reflect. Because Kaal is more powerful (possesses one thousand arms) than Brahma, Vishnu, Shankar and Mai; therefore the living beings of the three loks regard him (Kaal) alone as Purushottam. Because of only this is called Purushottam in Shlok 18.

The meaning of Adhyay 15 Shlok 18 is that Kaal (Brahm) is saying that I am beyond (ateetH or am out of reach of) the material body composed of five elements which is perishable (Kshar) and the soul (that is imperishable). Therefore in Vedas and the three loks, I (Kaal-Brahm) alone am known as the Supreme (Purushottam) God. Actually, Purna Avinashi (eternal) and Uttam (supreme) Purush (God) is someone else.

I am more powerful than all the living beings in my twenty-one brahmands whether they are in material body with perishable qualities or in soul with imperishable qualities. I am the master of all these; therefore, based on LokVed, they regard me as Purushottam. But, in reality, Purushottam is someone else.

LokVed: - Regional hearsay knowledge (folklore) contrary to the scriptures is known as LokVed. Like, in some region, there is more importance of worship of Durga Ji. In some region of Hanuman J,; in some of Shri Ganesh Ji, in some Shri Khatu Shyam Ji, in some of Shri Ram, and in some there is emphasis on worship of Shri Krishna, only on the basis of LokVed. Like, until now, even the knowledge about one brahmand was not complete. Even Shri Brahma Ji, Shri Vishnu Ji and Shri Shiv Ji did not have complete knowledge about one Brahm/brahmand. In Shri Devibhagwat MahaPuran, third Skand, on being asked by his son Narad Ji that how did one brahmand originate, Shri Brahma Ji replied that son Narad, I do not know how did I originate on the lotus flower? Who is my originator? Then by making the three, Brahm-Vishnu-Shiv Ji, sit in an aircraft, Durga sent them to Brahmlok. They were astonished to see one more Brahm-Vishnu-Shiv there. Then after going to Devi, Brahma Ji-Vishnu Ji-Shiv Ji are themselves accepting that we are in birth and death, are destructible; we are not imperishable (eternal). We take birth (Aavirbhav) and die (tirobhav). Contrary to this, based on LokVed, knew these three gods by following analogies as Ajar-amar (immortal), Sarveshwar (the God of gods), Maheshwar (the greatest God), Ajanma (unborn), Vasudev (omnipresent), they have no mother-father etc. had regarded their worship as final. Whereas in holy Gita Adhyay 7 Shlok 12 to 15, the worshippers of the three gunas (Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv) are said to be fools, with demoniac nature, the lowest among men and who perform evil deeds. On the basis of LokVed (regional knowledge opposed to scriptures) the sages who studied Vedas and who did not find a Tattavdarshi saint themselves delivered a conclusion and kept referring Brahm (Kaal) as Purushottam. Purna Parmatma, KavirDev Himself describes His magnificence and brings the true knowledge (healthy/sound knowledge) by Himself becoming a messenger. (It is evident in YajurVed Adhyay 29 Mantra 25.) Then Himself plays the role of a devotee, God and Satguru.

Doha (couplet) –
Kabir, pichhe laga jaaun tha, lok ved ke saath |
Raste mein Satguru mile, Deepak de diya haath ||

The meaning of aforesaid sacred speech is: - This Das previously was a staunch worshipper of Shri Hanuman Ji, Shri Khaatu Shaym Ji and Shri Vishnu Ji i.e. Shri Krishna Ji, Shri Ramchandra Ji etc. used to fast and was doing all baseless sadhna. On the auspicious day of 17 Feburary 1988, Tattavdarshi Param Sant Pujya Gurudev Swami Ramdevanand Ji Maharaj granted me this lamp of Tattavgyan (true knowledge) and in its light, I realised that I was going on a wrong path.

All the religious practices I was following were against our own holy scriptures (holy Gita Ji and holy four Vedas). I was doing them on the basis of LokVed. Therefore in the abovementioned sacred speech, God Kabir Sahib Ji is explaining to us that you are doing sadhna opposite to scriptures based on LokVed. Now on the basis of this true knowledge (Tattavgyan), by taking spiritual instruction from a Complete Saint according to the injunctions of the scriptures, bring about the welfare of your soul. Do not do useless sadhna.

Purna Parmatma, playing the role of an innocent devotee, is saying that previously, I was doing sadhna according to Lokved (hearsay knowledge opposite to scriptures), I found a Purna Saint (Tattavdarshi Saint) who gave the lamp of actual way of worship and true knowledge. Now I will not forget the path in the darkness of ignorance.

In Adhyay 15 Shlok 19, it is stated that Oh Bharat (Arjun)! A knowledgeable person (learned) who knows me in this way {as is said in Adhyay 15 Shlok 18 that I am regarded as the Supreme God because I am superior (more powerful than) to Kshar (embodied living beings) and Akshar (souls). Therefore, in loks (Heaven-Earth-Nether world) and Vedas, I am famous by the name, Purushottam (Supreme God). In Adhyay 15 Shlok 17, has said that in reality, Purushottam is someone else, who by entering into the three loks, sustains everyone and is called as Eternal God.} i.e. knows the Purushottam (Brahm-Kaal) of the Vedas as the Purna God, he only worships me (Kaal) wholeheartedly (considering God).

A Crooked/Complicated Web of Kaal

In Adhyay 15 Shlok 20, it is said that Oh sinless Arjun! This most confidential knowledge (shastr) has been revealed by me. He who comes to know about this in the right manner, will become enlightened (completely knowledgeable) and will (escape from Kaal’s trap) become blessed.

The purport of Adhyay 15 Shlok 20 is that Oh sinless Arjun! I have imparted this very confidential (most confidential) knowledge to you. A discerning devotee will become blessed after understanding this. But Kaal God has nowhere described the method of attaining the Purna Purush Parmatma (SatPurush). The description of yagyas and the jaap of Om mantra is only for attaining heaven and great heaven, and not for the attainment of Purna Brahm and complete liberation. Therefore, a knowledgeable person who will even come to know about this that someone else is the protector and the kind God, because of being out of his reach, will continue doing Kaal-sadhna and remain in Kaal’s trap. To attain the way of worship and complete knowledge of that Purna Parmatma, it is indicated in Gita Adhyay 4 Shlok 34 and then in Adhyay 15 Shlok 1 to 4 that search for a Tattavdarshi saint; I do not know. For example, someone has built a ten-storeyed building. There he lives on the fourth storey and tells his servants, “Come to me. I will give you a sweet tablet.” Then says that there is another one sitting above me, he will give you a burfi (rectangular sweet made up of sugar and milk), and there is still another one above him who will give you all the luxuries. He has given his servants, flour and roti of barley and maize and hass given a ladder, two-storey long, which finishes below the level of the third storey. Now he has given complete knowledge, but the means of accesss is only upto the third storey (heaven-great heaven). Now readers may understand in as pecial way “Kaal’s (Brahm’s) knowledge and web”.

Question: A bhakt said that fruit is obtained from the branches only, not from the roots?

Answer: The branches only have to give fruits but we will have to serve (worship) the roots. If we will not water the roots, then the plant of bhakti will become dry. Therefore by giving manure and water to the roots, the branches will themselves give the fruits.

Until now we had planted the plant of bhakti in the ground by the branches. Had kept the roots above. Therefore it has been indicated that plant the plant of bhati correctly. Worship the root (base) i.e. Purna Parmatma from who nourishment will reach the three gunas (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv)-like branches, then the fruit of bhakti will appear. Without asking the three gods will provide

You with all the facilities based on your actions. Its evidence is in Gita Adhyay 3 Shlok 11 to 15.

Second example: Suppose you need a government job. You will worship your king (Chief Minister) i.e. you will write an application to him. Then, on approving your application (worship), the Chif Minister will appoint you in some department. Even then you will continue to worship-work (serve) for the Chief Minister (government). But the wages determined by the Chief Minister will be given to you by othe officials. They are also higher servants of that same master. If you would have only worshipped those higher officials, then they would have only served you refreshments, which would not have sustained you. Now the same known officers will provide you with all the facilities. Similarly by worshipping the Purna Parmatma (KavirDev), the three gods, Shri Brahma Ji, Shri Vishnu Ji and Shri Shiv Ji, will only keep giving you your wages (results of work done). If you will abandon worshipping the Purna Parmatma, then all the facilities will stop.

Hence, Purna Brahm SatPurush alone is worthy of being worshipped. He is situated in all the yagyas i.e. all the religious acts, yagyas, should be performed keeping Him foremost. Then that same God will provide you with all the facilities through His other gods. That Purna Parmatma even gives more than what is destined. But other gods can only grant whatever is destined. Like, a Chief Minister can also grant a bonus to his worker apart from the predetermined wages. But the officers can only give the pre-determined wages. Likewise, having understood the Tattavgyan, find a Tattavdarshi saint and by obtaining updesh (spiritual instruction) attain complete liberation.