Contemporary scholarly and practical interpretations for modern seekers.
Swami Chinmayananda
Lest any student misunderstand the true significance of this metaphor and mistake it for merely an ordinary tree, the Gita's Teacher, the Blessed Lord Krishna, declares that no such tree as described exists in the physical world. The ashvattha tree mentioned in the preceding verse is a symbol of the entire manifest universe. The subtle conscious Self expresses itself in diverse forms and at different levels of manifestation—in the body, mind, and intellect, successively as the illuminator of objects, emotions, and thoughts; and in the causal body, it illuminates ignorance. The causal body is nothing but the ignorance of the Self and the vasanas, or latent desires. All these limitations and their experiences are encompassed by the ashvattha tree. Because it is not confined to any single form, no one can comprehend it by a mere glance. No person can perceive the origin, the end, or the foundation of this tree of the world. This tree springs from ignorance of the Supreme Truth. As long as the influence of vasanas persists, so too does the existence of this tree; but through direct knowledge of the Self, it is destroyed root and all. The vast majority of people neither perceive nor recognize nor understand these spiritual truths.
The sole weapon to fell this tree of the world is detachment—vairagya. The material universe is inert and unconscious. The experiences derived from it are possible only because of its connection with consciousness. As long as the wheels of a car remain connected to the engine, they continue to move. If the flowing power is cut off, the wheels naturally come to rest. Similarly, if we withdraw our attention from the body, mind, and intellect, then in the absence of identification, the grasping of objects, emotions, and thoughts will naturally cease. The cessation of this identification is called vairagya, here termed the weapon of non-attachment. The Blessed Lord Krishna instructs Arjuna that he should fell the tree of the world with this weapon of non-attachment.
From the perspective of our present condition, the state described above means emptiness—where there are no objects, no emotions, no thoughts. Therefore, we shall not readily accept such instruction. Understanding our mental state, the Lord proceeds gradually, saying: thereafter, one should seek that supreme abode, reaching which, none returns again.
The conclusion of this entire discussion is that during the peaceful moments of meditation practice, the seeker should withdraw attention from the world and its limitations, and fix it upon the contemplation of that Supreme Self rooted above, from which the ancient creative impulse of this universe has emanated.
Had the teaching ended here, it would have remained merely a beautiful poetic imagination. As a guide teaching the art of living spiritual values in practical life, the Gita found it necessary to show how a seeker might actually follow this instruction. There is a practical means for this: prayer. This is indicated at the end of this verse in these words: I take refuge in that Primordial Being from whom this ancient creative impulse has emanated.
This verse reveals that when our outward-turning tendency has been considerably diminished, we should consciously endeavor to merge our intellect into that Supreme Being—Existence-Consciousness-Bliss—the primordial source of the universe, with devotion and surrender. To expound the nature of this Primordial Being and the means to experience it is the subject of this chapter.
Hear now: what qualities must a seeker possess to attain that supreme abode?
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.