The Tree of Samsara
The tree of life has its roots
upwards in the unmanifest, which, again, is rooted in the Divine Being; its
branches spread below as the manifested universe. This tree is inclusive of
great miseries like birth; old age, grief and death. It appears to be of a
different nature every moment. It is now seen and now not seen, like a jugglery
or water in the mirage, or the city of the clouds. It can be felled down like a
tree, and it has a beginning and an end, like a tree. It is essenceless like the
sapless plantain tree. It is the cause of great doubts and confusions in the
minds of the non-discriminating. Its true nature is not ascertained even by
aspirants after knowledge. Its meaning is found in the original essence of
Brahman which is ascertained in the Vedanta-Sastra. This tree has grown out of
the potency of ignorance, desire and action. It has come out of the sprout of
Hiranyagarbha, who combines in himself cosmic knowledge and action.
The branches of this tree
consist of the various subtle bodies of the individuals. It has a proud stature
through being watered by the desires and cravings of the individuals. Its buds
consist of the objects of the mind and the senses. Its leaves consist of the
knowledge that is obtained from scripture, tradition, logic and learning. It
has the flowers of the impulses for sacrifice, charity, austerity, etc. Its
essence is the experience of pleasure and pain. Its root is fastened tightly,
because of the constant watering through the intense longings for the different
objects on which all individuals depend. It is inhabited by several birds
called individuals from Brahma down to inanimate matter. It is full of
tumultuous noises like those of weeping, shouting, playing, joking, singing,
dancing, busily running, and such other sounds created by the experiences of
exhilaration and grief, giving rise to pleasure and pain.
This tree can be cut down with
the strong weapon of detachment consequent upon the realisation of the identity
of the Self with Brahman, through hearing of the Vedanta texts, contemplating
on their meaning and profound meditation thereon. This tree shakes, being blown
by the wind of the various desires and actions of the individuals. Its
different parts are the many worlds inhabited by celestial beings, human
beings, beasts, demons, etc. The beginning of this tree is not known. It
extends everywhere and its form is incomprehensible. This tree is ultimately
based on the pure essence of self-luminous consciousness. The enigmatic
character of this tree is accounted for by the incomprehensible nature of
Brahman in which it is rooted. This tree is essentially unreal, because it is
experienced as a modification.
The Sruti says that all
modification is only a play of speech, a mere name, and therefore false. This Brahman
which is the reality behind this universal tree is transcended by nothing, and
other than it there is no reality. This whole universe works systematically,
being controlled by the Supreme Life-Principle, viz., Brahman. This Brahman is
like a great terror, like an uplifted thunderbolt, because none can transgress
its law. Its rule is relentless, and anyone who tries to go against its law,
reaps intense sorrow. But, those who know the Truth of Brahman become Immortal.
By fear of this Supreme Being
fire burns; by fear the sun shines; by fear Indra and Vayu perform their
functions; by fear death does its duty. Fire, sun and the other, principles of
the universe, including the process of change and death, are the different
phases or aspects of the one Brahman. Hence, they are all united in its
self-identical nature which never ceases to be. It is not possible for any
individual to live according to his personal inclinations without obeying the
law of the Infinite. A part cannot exist independent of the whole; the part
always should and does partake of the nature of the whole. Hence, everyone is
controlled by this whole, viz., Brahman.
If knowledge rises in a person
before the death of this body, he shall attain liberation and will not be born
again. Rebirth is the result of the absence of Self-knowledge and the presence
of desire at the time of casting off the physical body. Therefore this Atman
has to be realised in this life itself, so that the pain of another life may be
put an end to. Among all the different regions of existence, the human region
is the best suited for the purpose of the attainment of Self-knowledge. No
doubt, the region of the creator is better than the human region and is nearest
to Brahman-knowledge, but the individual has to spend a long time in its
attempt to reach the region of the creator and then to acquire Self-knowledge.
In the human world, the Self
is experienced as something like a reflection of an object in a mirror. But in
the region of the creator, the distinction experienced between the true Self
and the phenomenal self is like that between light and darkness. Therefore,
here, one has the highest spiritual experience. But, in other worlds, the
attainment of Self-knowledge is not possible, because the inhabitants there are
either absolutely devoid of knowledge or engrossed in external enjoyment or
sunk in great grief, or not possessed of the required instruments for effort
towards Self-realisation. The human being, therefore, should try to attain
Self-knowledge here itself, and not after going to another region.
Continue to read:
Kathopanishad:
The Tree of Samsara by Swami Krishnananda
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