Significance of the Peepal / Ashvattha Tree

1. Scriptural Significance of the Peepal / Ashvattha Tree

In the Bhagavad Gita (Chapter 15: Purushottama Yoga)

Lord Krishna declares:

“Urdhva-moolam adhah-shakham ashvattham prahur avyayam…”

“The Ashvattha tree (Peepal), with its roots above and branches below, is said to be eternal…”

This metaphorical tree represents Samsara, the cosmic world order. Its roots (Brahman) lie in the Absolute; its branches represent all creation (Vedas, karma, desires). To realise the Purushottama (Supreme Being), one must cut this tree with the weapon of detachment (asanga shastra), which is essentially dispassion born of Self-knowledge.

In Guru Charitra (Ch. 39)

Shree Narasimha Saraswati explicitly glorifies the Ashwattha Tree as sacred and prescribes its worship:

  • Brahma resides in the roots (symbolising creation).

  • Vishnu resides in the trunk (symbolising sustenance).

  • Shiva resides at the top (symbolising dissolution).

  • Agni (fire) is believed to be within the bark.

He recommends that performing Parikrama (circumambulation) of the tree with Mantras and devotion leads to freedom from grave sins, including Brahmahatya (killing of a Brahmin), and grants the four Purusharthas (Dharma, Artha, Kama, Moksha).

2. Ritual Worship of the Ashvattha Tree

Prescribed by Shree Guru:

  • Favourable months: Ashadha, Poush, or Chaitra.

  • Auspicious timings: Avoid Sundays, Sankranti days, and evenings.

  • Preparations:

    • Smear the base of the tree with cow dung.

    • Draw Rangoli or decorative motifs.

    • Offer worship to the Trimurtis and Goddesses with 16 upacharas (ritual offerings).

    • Chant Purusha Suktam, remain in silence (maun) during worship.

    • Perform Parikrama (108 or 1008 rounds recommended).

Spiritual Merits:

  • 2 lakh Parikramas = liberation from Brahmahatya.

  • Planting one Ashvattha = 42 generations liberated.

  • Cutting one = great sin.

  • Feeding a Brahmin under the tree = merits of feeding many.

  • Performing Homa (fire sacrifice) and feeding Brahmins gives the merit of large Yajnas.

3. The Peepal Tree in the Life and Teachings of Bhagavan Nityananda

Personal Recollections:

  • Bhagavan Nityananda especially pointed out one sacred Peepal tree on the path to the river in Ganeshpuri.

  • He told my father that Krishna, Rama, Shiva, Vishnu, and the Goddess all reside in that tree, suggesting that the entire pantheon of divinity inhabits it.

  • The tree stands as a living embodiment of Divinity, radiating presence and welcoming devotees.

This insight reveals how Bhagavan saw Divinity not in symbols or rituals alone, but as vibrantly alive in nature. The Peepal Tree is not only a location for ritual but a direct seat of grace and darshan.

Modern-Day Observances:

  • 6 April 2024: Noted for a rare planetary conjunction, especially auspicious for worship under the Peepal tree — bathing in a sacred river, offering food to the needy, and meditating beneath the tree.

  • For those who missed this date:

    • Worship can still be performed every Saturday.

    • Vicarious or Sankalpa-based worship (intentional, internal offering) is also spiritually potent — in line with Bhagavan’s teaching that Bhava (intent) is more important than form.

Fortunately, I was present in Guruvan along with Shri Hemchandra Kaup at Kanhangad. Both of us got to perform pooja of the sacred Peepal tree there next to the temple of Malbeera, opposite Bhagavan Nityananda’s temple.

The Peepal Tree at Guruvanam in Kanhagad

4. Symbolic and Esoteric Understanding

  • Ashvattha means “That which does not remain the same tomorrow” — symbolic of impermanence and illusion (Maya).

  • Yet, as a tree containing the Trimurti, it represents the Divine working through impermanence, offering the aspirant a bridge between the temporal and the Eternal.

  • Worship of this tree is a form of Pancha Mahabhuta Sadhana — engaging with the elements (Earth, Water, Fire, Air, Space) through Nature itself as Guru.

5. Connection to Sadguru Worship

Though Bhagavan Nityananda discouraged external rituals focused on Him personally, He directed attention to inner devotion, selfless service, and nature as divine expression.

By worshipping the Peepal Tree:

  • The Sadhaka aligns with Guru Kripa, as Guru resides in all forms.

  • The rootedness of the Peepal tree mirrors the Guru’s silent presence — unmoving, ever-giving, shade-giving, breath-giving.

The Peepal Tree in Kanhagad Ashram

The Peepal Tree is not merely sacred; it is a living scripture, a repository of subtle grace, and a symbol of rooted transcendence. Worshipping it with pure intent, as taught by Shree Guru Narasimha Saraswati and emphasised by Bhagavan Nityananda, is to silently tune into the trimurtis, the tattvas, the Devi, and the Guru — in one single living form.

Even today, the Peepal tree remains a silent witness to Bhagavan Nityananda’s presence.

On the sacred path that leads to the river in Ganeshpuri, there stands a Peepal tree that was present during the time when Bhagavan Nityananda walked the earth in His Saguna Roopa — the manifest form. Of the two trees that now grow there, Bhagavan Himself had pointed out one as especially holy. He had told devotees, including my father, that all gods — Krishna, Rama, Shiva, Vishnu, and the Goddess — dwell on its branches. He spoke of how the divine beings rejoice when true devotees come, for they have come not merely to see a tree, but to offer their darshan to That One — the Eternal.

This tree is no ordinary tree. It is sanctified by the vision and word of the Avadhuta Himself — Bhagavan Nityananda. As Shree Guru Narasimha Saraswati declared in the Guru Charitra, the Ashwattha or Peepal tree is the very embodiment of the Trimurti: Brahma at its roots, Vishnu in its trunk, and Shiva at its crown. When Bhagavan Nityananda identified this tree as sacred, He was acknowledging that same cosmic presence accessible to those with faith, devotion, and subtle perception.

And yet, today, that same holy tree stands amidst neglect. Surrounded by encroachments, household waste and debris are often dumped around it — an unfortunate reflection of spiritual ignorance and disregard. This sacred spot, which once received the gaze and touch of a living Jnani, now pleads silently for reverence.

It is my sincere prayer and hope that the trustees of Bhagavan Nityananda’s tirtha sthalas (sacred places) recognise the immense spiritual heritage they are called to preserve. Just as at Akkalkot and Shevgaon are revered for Shiva’s presence, so too must Ganeshpuri honour each place that bore witness to the Leelas and stillness of Bhagavan.

May a day soon come when a proper memento — a spiritual shrine or meditation corner — is built around this holy Peepal tree. Let it be a space for silence, for prayer, and for anusmarana (deep remembrance) of Bhagavan. Let it become a beacon for future generations of seekers who may not have seen Bhagavan in body but will feel His Presence seated beneath that eternal tree.

Until then, we bow inwardly to the sacred Ashwattha, whispering our gratitude for silently holding the living memory of the Eternal One.