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Series 2, Chapter 15 pg 443, Para 2:
First there comes a description of cosmic existence in the Vedantic image of the aswattha tree. This tree of cosmic existence has no beginning and no end,
nanto na cadih, in space or in time; for it is eternal and imperishable,
avyaya. The real form of it cannot be perceived by us in this material world of man's embodiment, nor has it any apparent lasting foundation here; it is an infinite movement and its foundation is above in the supreme of the Infinite. Its principle is the ancient sempiternal urge to action,
pravrtti, which for ever proceeds without beginning or end from the original Soul of all existence,
adyam purusam yatah pravrttih prasrta purani. Therefore its original source is above, beyond Time in the Eternal, but its branches stretch down below and it extends and plunges its other roots, well-fixed and clinging roots of attachment and desire with their consequences of more and more desire and an endlessly developing action, plunges them downward here into the world of men. The hymns of the Veda are compared to its leaves and the man who knows this tree of the cosmos is the Veda-knower. And here we see the sense of that rather disparaging view of the Veda or at least of the Vedavada, which we had to notice at the beginning. For the knowledge the Veda gives us is a knowledge of the gods, of the principles and powers of the cosmos, and its fruits are the fruits of a sacrifice which is offered with desire, fruits of enjoyment and lordship in the nature of the three worlds, in earth and …
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