Bhagavad Gita - Chapter 15 - Shloka (Verse) 1

व्याख्या ऊर्ध्वमूलमधःशाखम् -- [तेरहवें अध्यायके आरम्भके दो श्लोकोंकी तरह यहाँ पन्द्रहवें अध्यायके पहले श्लोकमें भी भगवान्ने अध्यायके सम्पूर्ण विषयोंका दिग्दर्शन कराया है और ऊर्ध्वमूलम् पदसे परमात्माका? अधःशाखम् पदसे सम्पूर्ण जीवोंके प्रतिनिधि ब्रह्माजीका तथा अश्वत्थम् पदसे संसारका संकेत करके (संसाररूप अश्वत्थवृक्षके मूल) सर्वशक्तिमान् परमात्माको यथार्थरूपसे जाननेवालेको वेदवित् कहा है।]साधारणतया वृक्षोंका मूल नीचे और शाखाएँ ऊपरकी ओर होती हैं परन्तु यह संसारवृक्ष ऐसा विचित्र वृक्ष है कि इसका मूल ऊपर तथा शाखाएँ नीचेकी ओर हैंजहाँ जानेपर मनुष्य लौटकर संसारमें नहीं आता? ऐसा भगवान्का परमधाम ही सम्पूर्ण भौतिक संसारसे ऊपर (सर्वोपरि) है। संसारवृक्षकी प्रधान शाखा (तना) ब्रह्माजी हैं क्योंकि संसारवृक्षकी उत्पत्तिके समय सबसे पहले ब्रह्माजीका उद्भव होता है। इस कारण ब्रह्माजी ही इसकी प्रधान शाखा हैं। ब्रह्मलोक भगवद्धामकी अपेक्षा नीचे है। स्थान? गुण? पद? आयु आदि सभी दृष्टियोंसे परमधामकी अपेक्षा निम्न श्रेणीमें होनेके कारण ही इन्हें अधः (नीचेकी ओर) कहा गया है (टिप्पणी प0 742.1)। यह संसाररूपी वृक्ष ऊपरकी ओर मूलवाला है। वृक्षमें मूल ही प्रधान होता है। ऐसे ही इस संसाररूपी वृक्षमें परमात्मा ही प्रधान हैं। उनसे ब्रह्माजी प्रकट होते हैं? जिनका वर्णन अधःशाखम् पदसे हुआ है।सबके मूल प्रकाशक और आश्रय परमात्मा ही हैं। देश? काल? भाव? सिद्धान्त? गुण? रूप? विद्या आदि सभी दृष्टियोंसे परमात्मा ही सबसे श्रेष्ठ हैं। उनसे ऊपर अथवा श्रेष्ठकी तो बात ही क्या है? उनके समान भी दूसरा कोई नहीं है (टिप्पणी प0 742.2) (गीता 11। 43)। संसारवृक्षके मूल सर्वोपरि परमात्मा हैं। जैसे मूल वृक्षका आधार होता है? ऐसे ही परमात्मा सम्पूर्ण जगत्के आधार हैं। इसीलिये उस वृक्षको ऊर्ध्वमूलम् कहा गया है।मूलशब्द कारणका वाचक है। इस संसारवृक्षकी उत्पत्ति और इसका विस्तार परमात्मासे ही हुआ है। वे परमात्मा नित्य? अनन्त और सबके आधार हैं तथा सगुणरूपसे सबसे ऊपर नित्यधाममें निवास करते हैं? इसलिये वे ऊर्ध्व नामसे कहे जाते हैं। यह संसारवृक्ष उन्हीं परमात्मासे उत्पन्न हुआ है? इसलिये इसको ऊपरकी ओर मूलवाला (ऊर्ध्वमूल) कहते हैं।वृक्षके मूलसे ही तने? शाखाएँ? कोंपलें निकलती हैं। इसी प्रकार परमात्मासे ही सम्पूर्ण जगत् उत्पन्न होता है? उन्हींसे विस्तृत होता है और उन्हींमें स्थित रहता है। उन्हींसे शक्ति पाकर सम्पूर्ण जगत् चेष्टा करता है (टिप्पणी प0 742.3)। ऐसे सर्वोपरि परमात्माकी शरण लेनेसे मनुष्य सदाके लिये कृतार्थ हो जाता है। (शरण लेनेकी बात आगे चौथे श्लोकमें तमेव चाद्यं पुरुषं प्रपद्ये पदोंमें कही गयी है)।सृष्टिरचनाके लिये ब्रह्माजी प्रकृतिको स्वीकार करते हैं। परन्तु वास्तवमें वे (प्रकृतिसे सम्बन्धरहित होनेके कारण) मुक्त हैं। ब्रह्माजीके सिवाय दूसरे सम्पूर्ण जीव प्रकृति और उसके कार्य शरीरादिके साथ अहंताममतापूर्वक जितनाजितना अपना सम्बन्ध मानते हैं? उतनेउतने ही वे बन्धनमें पड़े हुए हैं और उनका बारबार पतन (जन्ममरण) होता रहता है अर्थात् उतनी ही शाखाएँ नीचेकी ओर फैलती रहती हैं। सात्त्विक? राजस और तामस -- ये तीनों गतियाँ अधःशाखम् के ही अन्तर्गत हैं (गीता 14। 18)।अश्वत्थम् -- अश्वत्थम् शब्दके दो अर्थ हैं -- (1) जो कल दिनतक भी न रह सके (टिप्पणी प0 742.4) और (2) पीपलका वृक्ष।पहले अर्थके अनुसार -- अश्वत्थ पदका तात्पर्य यह है कि संसार एक क्षण (टिप्पणी प0 743.1) भी स्थिर रहनेवाला नहीं है। केवल परिवर्तनके समूहका नाम ही संसार है। परिवर्तनका जो नया रूप सामने आता है? उसको उत्पत्ति कहते हैं थोड़ा और परिवर्तन होनेपर उसको स्थितिरूपसे मान लेते हैं और जब उस स्थितिका स्वरूप भी परिवर्तित हो जाता है? तब उसको समाप्ति (प्रलय) कह देते हैं। वास्तवमें इसकी उत्पत्ति? स्थिति और प्रलय होते ही नहीं। इसलिये इसमें प्रतिक्षण परिवर्तन होनेके कारण यह (संसार) एक क्षण भी स्थिर नहीं है। दृश्यमात्र प्रतिक्षण अदर्शनमें जा रहा है। इसी भावसे इस संसारको अश्वत्थम् कहा गया है।दूसरे अर्थके अनुसार -- यह संसार पीपलका वृक्ष है। शास्त्रोंमें अश्वत्थ अर्थात् पीपलके वृक्षकी बहुत महिमा गायी गयी है। स्वयं भगवान् भी सब वृक्षोंमें अश्वत्थ को अपनी विभूति कहकर उसको श्रेष्ठ एवं पूज्य बताते हैं -- अश्वत्थः सर्ववृक्षाणाम् (गीता 10। 26)। पीपल? आँवला और तुलसी -- इनकी भगवद्भावपूर्वक पूजा करनेसे वह भगवान्की पूजा हो जाती है।परमात्मासे संसार उत्पन्न होता है। वे ही संसारके अभिन्ननिमित्तोपादान कारण हैं। अतः संसाररूपी पीपलका वृक्ष भी तत्त्वतः परमात्मस्वरूप होनेसे पूजनीय है। इस संसाररूप पीपलवृक्षकी पूजा यही है कि इससे सुख लेनेकी इच्छाका त्याग करके केवल इसकी सेवा करना। सुखकी इच्छा न रखनेवालेके लिये यह संसार साक्षात् भगवत्स्वरूप है -- वासुदेवः सर्वम् (गीता 7। 19)। परन्तु संसारसे सुखकी इच्छा रखनेवालोंके लिये यह संसार दुःखोंका घर ही है। कारण कि स्वयं अविनाशी है और यह संसारवृक्ष प्रतिक्षण परिवर्तनशील होनेके कारण नाशवान्? अनित्य और क्षणभङ्गुर है। अतः स्वयंकी कभी इससे तृप्ति हो ही नहीं सकती किंतु इससे सुखकी इच्छा करके यह बारबार जन्मतामरता रहता है। इसलिये संसारसे यत्किञ्चित् भी स्वार्थका सम्बन्ध न रखकर केवल उसकी सेवा करनेका भाव ही रखना चाहिये।प्राहुरव्ययम् -- संसारवृक्षको अव्यय कहा जाता है। क्षणभङ्गुर अनित्य संसारका आदि और अन्त न जान सकनेके कारण? प्रवाहकी निरन्तरता(नित्यता)के कारण तथा इसका मूल सर्वशक्तिमान् परमेश्वर नित्य अविनाशी होनेके कारण ही इसे अव्यय कहते हैं। जिस प्रकार समुद्रका जल सूर्यके तापसे भाप बनकर बादल बनता है। फिर आकाशमें ठण्डक पाकर वही जल बादलसे पुनः जलरूपसे पृथ्वीपर आ जाता है। फिर वही जल नदीनालेका रूप धारण करके समुद्रमें चला जाता है? पुनः समुद्रका जल बादल बनकर बरसता है -- ऐसे घूमते हुए जलके चक्रका कभी भी अन्त नहीं आता। इसी प्रकार इस संसारचक्रका भी कभी अन्त नहीं आता। यह संसारचक्र इतनी तेजीसे घूमता (बदलता) है कि चलचित्र(सिनेमा) के समान अस्थिर (प्रतिक्षण परिवर्तनशील) होते हुए भी स्थिरकी तरह प्रतीत होता है।यह संसारवृक्ष अव्यय कहा जाता है। (प्राहुः)? वास्तवमें यह अव्यय (अविनाशी) है नहीं। अगर यह अव्यय होता तो न तो इसी अध्यायके तीसरे श्लोकमें यह कहा जाता कि इस(संसार)का जैसा स्वरूप कहा जाता है? वैसा उपलब्ध नहीं होता और न इस(संसारवृक्ष) को वैराग्यरूप दृढ़ शस्त्रके द्वारा छेदन करनेके लिये ही भगवान् प्रेरणा करते।छन्दांसि यस्य पर्णानि -- वेद इस संसारवृक्षके पत्ते हैं। यहाँ वेदोंसे तात्पर्य उस अंशसे है? जिसमें सकामकर्मोंके अनुष्ठानोंका वर्णन है (टिप्पणी प0 743.2)। तात्पर्य यह है कि जिस वृक्षमें सुन्दर फूलपत्ते तो हों? पर फल नहीं हों तो वह वृक्ष अनुपयोगी है क्योंकि वास्तवमें तृप्ति तो फलसे ही होती है? फूलपत्तोंकी सजावटसे नहीं। इसी प्रकार सुखभोग चाहनेवाले सकाम पुरुषको भोगऐश्वर्यरूप फूलपत्तोंसे सम्पन्न यह संसारवृक्ष बाहरसे तो सुन्दर प्रतीत होता है? पर इससे सुख चाहनेके कारण उसको अक्षय सुखरूप तृप्ति अर्थात् महान् आनन्दकी प्राप्ति नहीं होती।वेदविहित पुण्यकर्मोंका अनुष्ठान स्वर्गादि लोकोंकी कामनासे किया जाय तो वह निषिद्ध कर्मोंको करनेकी अपेक्षा श्रेष्ठ तो है? पर उन कर्मोंसे मुक्ति नहीं हो सकती क्योंकि फलभोगके बाद पुण्य कर्म नष्ट हो जाते हैं और उसे पुनः संसारमें आना पड़ता है (गीता 9। 21)। इस प्रकार सकामकर्म और उसका फल -- दोनों ही उत्पन्न और नष्ट होनेवाले हैं। अतः साधकको इन (दोनों) से सर्वथा असङ्ग होकर एकमात्र परमात्मतत्त्वको ही प्राप्त करना चाहिये।पत्ते वृक्षकी शाखासे उत्पन्न होनेवाले तथा वृक्षकी रक्षा और वृद्धि करनेवाले होते हैं। पत्तोंसे वृक्ष सुन्दर दीखता है तथा दृढ़ होता है (पत्तोंके हिलनेसे वृक्षका मूल? तना एवं शाखाएँ दृढ़ होती हैं)। वेद भी इस संसारवृक्षकी मुख्य शाखारूप ब्रह्माजीसे प्रकट हुए हैं और वेदविहित कर्मोंसे ही संसारकी वृद्धि और रक्षा होती है। इसलिये वेदोंको पत्तोंका स्थान दिया गया है। संसारमें सकाम (काम्य) कर्मोंसे स्वर्गादिमें देवयोनियाँ प्राप्त होती हैं -- यह संसारवृक्षका बढ़ना है। स्वर्गादिमें नन्दनवन? सुन्दर विमान? रमणीय अप्सराएँ आदि हैं -- यह संसारवृक्षके सौन्दर्यकी प्रतीति है। सकामकर्मोंको करते रहनेसे बारम्बार जन्ममरण होता रहता है -- यह संसारवृक्षका दृढ़ होना है।इन पदोंसे भगवान् यह कहना चाहते हैं कि साधकको सकामभाव? वैदिक सकामकर्मानुष्ठानरूप पत्तोंमें न फँसकर संसारवृक्षके मूल -- परमात्माका ही आश्रय लेना चाहिये। परमात्माका आश्रय लेनेसे वेदोंका वास्तविक तत्त्व भी जाननेमें आ जाता है। वेदोंका वास्तविक तत्त्व संसार या स्वर्ग नहीं? प्रत्युत परमात्मा ही हैं (गीता 15। 15) (टिप्पणी प0 744.1)। यस्तं वेद स वेदवित् -- उस संसारवृक्षको जो मनुष्य जानता है? वह सम्पूर्ण वेदोंके यथार्थ तात्पर्यको जाननेवाला है। संसारको क्षणभङ्गुर (अनित्य) जानकर इससे कभी किञ्चिन्मात्र भी सुखकी आशा न रखना -- यही संसारको यथार्थरूपसे जानना है। वास्तवमें संसारको क्षणभङ्गुर जान लेनेपर सुखभोग हो ही नहीं सकता। सुखभोगके समय संसार क्षणभङ्गुर नहीं दीखता। जबतक संसारके प्राणीपदार्थोंको स्थायी मानते रहते हैं? तभीतक सुखभोग? सुखकी आशा और कामना तथा संसारका आश्रय? महत्त्व? विश्वास बना रहता है। जिस समय यह अनुभव हो जाता है कि संसार प्रतिक्षण नष्ट हो रहा है? उसी समय उससे सुख लेनेकी इच्छा मिट जाती है और साधक उसके वास्तविक स्वरूपको जानकर (संसारसे विमुख और परमात्माके सम्मुख होकर) परमात्मासे अपनी अभिन्नताका अनुभव कर लेता है। परमात्मासे अभिन्नताका अनुभव होनेमें ही वेदोंका वास्तविक तात्पर्य है। जो मनुष्य संसारसे विमुख होकर परमात्मतत्त्वसे अपनी अभिन्नता (जो कि वास्तवमें है) का अनुभव कर लेता है? वही वास्तवमें वेदवित् है। वेदोंके अध्ययनमात्रसे मनुष्य वेदोंका विद्वान् तो हो सकता है? पर यथार्थ वेदवेत्ता नहीं। वेदोंका अध्ययन न होनेपर भी जिसको (संसारसे सम्बन्धविच्छेदपूर्वक) परमात्मतत्त्वकी अनुभूति हो गयी है? वही वास्तवमें वेदवेत्ता (वेदोंके तात्पर्यको अनुभवमें लानेवाला) है।भगवान्ने इसी अध्यायके पन्द्रहवें श्लोकमें अपनेको वेदवित् कहा है। यहाँ वे संसारके तत्त्वको जाननेवाले पुरुषको वेदवित्त कहकर उससे अपनी एकता प्रकट करते हैं। तात्पर्य यह है कि मनुष्यशरीरमें मिले विवेककी इतनी महिमा है कि उससे जीव संसारके यथार्थ तत्त्वको जानकर भगवान्के सदृश वेदवेत्ता बन सकता है (टिप्पणी प0 744.2)परमात्माका ही अंश होनेके कारण जीवका एकमात्र वास्तविक सम्बन्ध परमात्मासे है। संसारसे तो इसने भूलसे अपना सम्बन्ध माना है? वास्तवमें है नहीं। विवेकके द्वारा इस भूलको मिटाकर अर्थात् संसारसे माने हुए सम्बन्धका त्याग करके एकमात्र अपने अंशी परमात्मासे अपनी स्वतःसिद्ध अभिन्नताका अनुभव करनेवाला ही संसारवृक्षके यथार्थ तत्त्वको जाननेवाला है और उसीको भगवान् यहाँ वेदवित् कहते हैं। सम्बन्ध -- पूर्वश्लोकमें भगवान्ने जिस संसारवृक्षका दिग्दर्शन कराया? उसी संसारवृक्षका अब आगेके श्लोकमें अवयवोंसहित विस्तारसे वर्णन करते हैं।

यहाँ पहले वैराग्यके लिये वृक्षस्वरूपकी कल्पना करके? संसारके स्वरूपका वर्णन करते हैं क्योंकि संसारसे विरक्त हुए पुरुषको ही भगवान्का तत्त्व जाननेमें अधिकार है? अन्यको नहीं। अतः श्रीभगवान् बोले --, ( यह संसाररूप वृक्ष ) ऊर्ध्वमूलवाला है। कालकी अपेक्षा भी सूक्ष्म? सबका कारण? नित्य और महान् होनेके कारण अव्यक्तमायाशक्तियुक्त ब्रह्म सबसे ऊँचा कहा जाता है? वही इसका मूल है? इसलिये यह संसारवृक्ष ऊपरकी ओर मूलवाला है। ऊपर मूल और नीचे शाखावाला इस श्रुतिसे भी यही प्रमाणित होता है। पुराणमें भी कहा है -- अव्यक्तरूप मूलसे उत्पन्न हुआ उसीके अनुग्रहसे बढ़ा हुआ? बुद्धिरूप प्रधान शाखासे युक्त? बीचबीचमें इन्द्रियरूप कोटरोंवाला? महाभूतरूप शाखाप्रतिशाखाओंवाला? विषयरूप पत्तोंवाला? धर्म और अधर्मरूप सुन्दर पुष्पोंवाला तथा जिसमें सुख दुःखरूप फल लगे हुए हैं ऐसा यह सब भूतोंका आजीव्य सनातन ब्रह्मवृक्ष है। यही ब्रह्मवन है? इसीमें ब्रह्म सदा रहता है। ऐसे इसी ब्रह्मवृक्षका ज्ञानरूप श्रेष्ठ खड्गद्वारा छेदनभेदन करके और आत्मामें प्रीतिलाभ करके फिर वहाँसे नहीं लौटता इत्यादि। ऐसे ऊपर मूल और नीचे शाखावाले इस मायामय संसारवृक्षको? अर्थात् महत्तत्त्व? अहंकार? तन्मात्रादि? शाखाकी भाँति जिसके नीचे हैं? ऐसे इस नीचेकी ओर शाखावाले और कलतक भी न रहनेवाले इस क्षणभङ्गुर अश्वत्थ वृक्षको अव्यय कहते हैं। यह मायामय संसार? अनादि कालसे चला आ रहा है? इसीसे यह संसारवृक्ष अव्यय माना जाता है तथा यह आदिअन्तसे रहित शरीर आदिकी परम्पराका आश्रय सुप्रसिद्ध है? अतः इसको अव्यय कहते हैं। उस संसारवृक्षका ही यह अन्य विशेषण ( कहा जाता ) है। ऋक् यजु और सामरूप वेद? जिस संसारवृक्षके पत्तोंकी भाँति रक्षा करनेवाले होनेसे पत्ते हैं। जैसे पत्ते वृक्षकी रक्षा करनेवाले होते हैं? वैसे ही वेद धर्मअधर्म? उनके कारण और फलको प्रकाशित करनेवाले होनेसे? संसाररूप वृक्षकी रक्षा करनेवाले हैं। ऐसा जो यह विस्तारपूर्वक बतलाया हुआ संसारवृक्ष है? इसको जो मूलके सहित जानता है? वह वेदको जाननेवाला अर्थात् वेदके अर्थको जाननेवाला है। क्योंकि इस मूलसहित संसारवृक्षसे अतिरिक्त अन्य जाननेयोग्य वस्तु अणुमात्र भी नहीं है। सुतरां जो इस प्रकार वेदार्थको जाननेवाला है वह सर्वज्ञ है। इस प्रकार मूलसहित संसारवृक्षके ज्ञानकी स्तुति करते हैं। उसी संसारवृक्षके अन्य अङ्गोंकी कल्पना कही जाती है।

Having demonstrated the overcoming of Gunas through knowledge, and their [the Gunas'] perishability being shown, and since without knowledge there is no overcoming, they are imperishable; [and] removing the doubt that knowledge is not the cause of overcoming Gunas because of the fitness [of action] for that as well; wishing to prescribe Sannyasa which is the direct cause of hearing (Shravana) etc., and wishing to express the supreme goal-nature of Brahman-hood, [He] begins another chapter with "Yasmat" (Since), etc.

Performers of action (Karmis) and knowers (Jnanis) are qualified in the scripture; there, according to the logic "The fruit is from Him, for that is reasonable," the fruit corresponding to action for Karmis depends on Ishvara; for Jnanis too, that fruit depends on Ishvara alone, because it has been said "For from Him come bondage and liberation for this [soul]"; since this is so, therefore those who serve Me alone through the Yoga called Bhakti, attaining knowledge through My grace, become transcenders of Gunas and liberated—this is the established meaning. But those who know the reality of the Self alone by removing doubt etc., they, becoming transcenders of Gunas through that knowledge, attain liberation—what need is there to say this? He states this implied meaning with "Kimu vaktavyam" (What need to say).

Since ignorance of the Self-reality is the cause of Samsara, and knowledge is conducive to Moksha, therefore, even though unasked by Arjuna "What is that?", the Lord spoke the truth (Tattva); implying that even in the absence of a question, He had the intent to explain it to him—He says "Ati" (Thus/So). When the Reality is intended to be spoken, why is Samsara described? To this he says "Tatra" (There). The beginning of the chapter is the meaning of the locative case. Why is dispassion also sought? To this he says "Viraktasya" (Of the dispassionate). "Thus, the description of Samsara is for the sake of dispassion" is the remaining part.

To demonstrate the possibility of destruction, he shows the metaphor of a tree for the cause of bondage with "Urdhvamulam" (Rooted above). How is there subtlety regarding time? To that he says "Karanatvat" (Because of being the cause). How is that very thing so relative to the effect? Because of being the invariable antecedent, he says "Nityatvat" (Because of being eternal). And because of all-pervasiveness, he suggests superiority with "Mahattvaccha" (And because of greatness). "Urdhva" means raised, meaning excellent; that is the point. Doubting how that Immutable (Kutastha) can be the root, he says "Avyakta" (Unmanifest). As the root of the Smriti, he cites the Shruti with "Shruteshcha" (And from Shruti). "Avanchyah" means downwards, meaning inferior, like branches, Mahat (intellect) etc. belong to whom, he is such. Regarding the context of the Samsara-tree, he states the agreement of the Puranas with "Purane cha".

The Unmanifest is the Undifferentiated; that alone is the root; the arising, or origin, is from that; whose it is, he is such. Because of the favor of that very root, the Unmanifest, being very firm, it is risen, meaning grown. He states its similarity to a worldly tree with "Buddhi", etc. For branches of a tree rise from the trunk, and diverse modifications of Samsara are born from the proximity of the Buddhi; therefore, Buddhi alone is the trunk; full of that, or abounding in that, is this tree of Samsara; the interiors of the senses are the holes or hollows of which, he is such. The great elements, beginning with Earth and ending with Akasha, are the branches or pillars of which, he is such. "Ajivyatvam" means being the source of subsistence. Presided over by Brahman, the tree is the Brahma-tree; yet, being impossible to cut without knowledge, it is "Sanatana", ancient. And this is the forest of Brahman, the Supreme Self—"Vananiyam" means worthy of being worshipped/served; for here Brahman is established. Of that tree called Samsara, that Brahman alone is the essence. Or, of this Brahma-tree, the undivided cycle of Samsara, this very Brahman is the forest, like a forest, "Vananiyam" meaning worthy of being worshipped; for there is no abode of Samsara other than Brahman, since it is accepted that Brahman alone undergoes Samsara through ignorance; this is the meaning.

Having cut the described tree of Samsara with the firm knowledge "I am Brahman," and due to the absence of obstacles having become established in the Self, one attains Kaivalya (liberation) free from rebirth; this he says with "Etat". He explains "Adhahshakham" (branches below) with "Mahaditi". By the word "Adi," senses etc. are included. He states the evidence for the extreme fickleness of the Samsara-tree with "Prahuriti" (They say). Doubting that imperishability is contradictory for something destroyed in a moment, he says "Samsara" etc. He explains that very point with "Anadi" (Beginningless).

Covering means protecting or concealing; the Karma-kandas (ritual sections), indeed, having results of ascent and descent, and endowed with various eulogies (Arthavadas), protect the Samsara-tree and cover the defect inherent in it; therefore, those Vedas (Chandamsi) become like leaves; this is the meaning. He expands on that with "Yatha" etc. He states the reason for the said meaning with "Dharma" etc. "Of the Karma-kandas of the Vedas" is the remaining part. Accepting the inclusion therein of the entire meaning of the Vedas, called Karma and Brahma, he explains with "Vedartha" etc. Considering that in the knowledge of the Samsara-tree with its root, it is possible to know the root alone by extracting it and discarding the non-root, one should strive for that knowledge; thus, the praise of that knowledge is intended here, so he says "Nahi" etc.

Since, based on the logics 'The fruit is from Him, for that is reasonable' and 'For from Him come bondage and liberation for this [soul],' the fruit of action for the performers of action and the fruit of knowledge for the knowers depends on Me; therefore, those who serve Me through Bhakti Yoga attain Moksha by transcending the Gunas through the sequence of attaining knowledge by My grace; and those who know the Reality of the Self perfectly, they attain liberation by transcending the Gunas through that knowledge—what need is there to say this? Therefore, wishing to speak of the Reality of the Self even though unasked by Arjuna, the Lord spoke 'Urdhvamulam,' etc.

There, in the beginning, He describes the nature of Samsara for the sake of dispassion (Vairagya) by imagining the form of a tree. Because only one detached from Samsara has the qualification for the knowledge of the Divine Reality. However, some explain that 'In the previous chapter, having explained the Gunas as the cause of Samsara-bondage, and that Moksha, which is the state of Brahman through their destruction, is indicated by worship of Me—as stated in 'Mam cha,' etc.; there, upon the doubt 'How can there be the state of Brahman through Bhakti Yoga to You, a human?', the verse 'Brahmano hi,' serving as a suture (aphorism), was spoken by the Lord to make known His own nature as Brahman. This fifteenth chapter is begun standing as a commentary (Vritti) on this sutra.

Knowing the truth of Lord Krishna, how can a person attain the state of Brahman by loving worship of Him? There, hearing the Lord's statement 'For I am the basis of Brahman,' etc., seeing Arjuna unable to ask anything due to being filled with amazement thinking 'How does this human equal to me speak thus?' and due to shyness, the Lord spoke wishing to express His own nature out of compassion'—this view is not to be respected.

Because it is inappropriate to describe such an intention regarding Arjuna, who has heard many times verses like 'Though being unborn...' (4.6), 'Those who seek refuge in Me alone...' (7.14), 'This deluded world does not know Me...' (7.25), 'Attaining Me, rebirth...' (8.15), 'By Me all this is pervaded...' (9.4), 'Under Me as supervisor, nature...' (9.10), 'They do not know My origin...' (10.2), 'I am the source of the Devas...' (10.2), 'I am the source of all...' (10.8), etc.; and who has said 'Supreme Brahman, Supreme Abode...' (10.12), 'Neither the Devas know your manifestation...' (10.14), 'You are the Imperishable...' (11.18), 'O Infinite One, Lord of Devas...' (11.37), 'You are the Primal God...' (11.38), 'You are the Knower...' (11.38), 'By You the universe is pervaded, O Infinite Form' (11.38), etc., and who has seen the Cosmic Form.

'Urdhva'—because of subtlety in time, because of being the cause, because of eternality, and because of greatness, 'Utchritam' (raised) means excellent; that Maya-empowered Brahman is the root of which, this Samsara is 'Urdhvamula' (Rooted above). 'Adhah' (Below)—inferior to the all-causing Maya-empowered Brahman—are the branches, Mahat, Ego, Tanmatras, etc., of which, that is 'Adhahshakha' (Branched below). It will not remain even 'Shvah' (tomorrow), therefore it is 'Ashvattha,' meaning momentary. That Ashvattha, the illusory (Mayamaya) Samsara-tree; 'Avyayam' (Imperishable)—because the Maya of Samsara is active since beginningless time, it is the locus of the beginningless and endless series of bodies, etc., and because it cannot be cut without knowledge of Truth, it is the 'Avyayam' Samsara-tree; 'Prahuh' (they say)—the statements of Shruti and Smriti declare.

For example, Shruti statements like 'Rooted above, branched below is this eternal Ashvattha...' and Smriti statements like 'Born from the Unmanifest root, risen by the grace of that very one, consisting of the trunk of Buddhi, having hollows of inner senses, having branches of great elements, having leaves of sense-objects, having flowers of Dharma and Adharma, having the arising of fruits of pleasure and pain, the source of livelihood for all beings, is the eternal Brahma-tree; this is the Brahma-forest, and of that Brahma-tree...' 'Having cut and pierced this with the supreme sword of knowledge, then attaining the final goal, one does not return from there again,' etc. 'Ajivya' means to be subsisted upon, because it is presided over by Brahman. 'Brahma-tree'—because of the impossibility of cutting it without knowledge and because of being beginningless. 'Sanatana' means ancient. And that is the forest of Brahman, the Supreme Self, 'Vananiyam' means worthy of worship/service; for here all is established; of that tree called Samsara, that alone is the essence. Or, of this tree, the undivided Samsara-cycle, that very Brahman is the forest, like a forest, 'Vananiyam' meaning worthy of worship. For there is no support for Samsara other than Brahman. Because it is accepted that Brahman alone appears (manifests) through ignorance—this is the meaning. 'Tasmat'—from that Moksha which is the attainment of Brahman. The rest is clear. 'A-sevya-phalam'—'Vi,' meaning Suparnas (birds), meaning ignorant Jivas who are 'Ashruta' (have not heard the scriptures); their 'Ayah,' meaning movement/path, is in it—that is 'Vyaya'; that from which 'Vyaya' is not present is 'Avyaya.' This refers to the Shruti 'The other eats the Pippalam (fruit)...'—this is the meaning.

By this, the non-partaking of the fruit by the wise is implied. Or, by the word 'Vi' denoting birds in general, the specific birds 'Hamsas' (swans) are implied; their 'Ayah,' meaning movement, is devoid of that. For swans do not engage with the Ashvattha tree; or that Sannyasis [do not engage] in the world-object—this imagination is not consistent with Shruti etc. and does not befit the omniscient ones, hence it is not shown by the Acharyas. Here, 'Urdhvamula' and 'Adhahshakha' imply a false Ashvattha, like one reflected in water appearing again and again hence 'Avyaya,' or like one shown by a magician. This metaphor is imagined to teach the falsity of the Samsara-tree. Therefore, one should not doubt the inconsistency of the metaphor thinking that a momentary, illusory, imperishable Ashvattha with roots above and branches below does not exist.

Some, however, describe it as—'Fallen obliquely on a high bank being eroded by Ganga waves, uprooted by strong wind, with roots spreading into the netherworld, with many roots positioned above, with some branches situated on the ground, with many branches situated above, standing by the strength of the roots below—such an Ashvattha is made the object of comparison for this metaphor.' Of which Samsara-tree, from 'Chhadana' (covering/protecting), the 'Chhandamsi'—characterized by Rig, Yajur, and Sama—are like 'Parnani' (leaves)? Just as leaves are for the protection of a tree, so the Karma-kanda Vedas (Chhandamsi), because they reveal Dharma, Adharma, and their causes and results, are for the protection of the Samsara-tree—this is the meaning. In the sense of 'Chhadana' as covering (concealing), it should be understood that the Vedas endowed with Arthavada (eulogy) cover the defects inherent in it. He who 'Veda' (knows) that described Samsara-tree—momentary, illusory, along with its substratum—is a 'Vedavit,' a knower of the meaning of the Veda. Since everything knowable is included in the Samsara-tree along with its root, its knower becomes omniscient by being a knower of the Veda's meaning; thus, to teach that knowledge of the Samsara-tree with its root should be acquired with effort, He praises that knowledge.

Salutations to the cutter of Samsara. In this chapter, [He] shows the nature of Samsara and the specific knowledge of the means for its destruction.

'Urdhva' is Vishnu; or indeed the Shruti says: "I am the Urdhva-pavitra (Pure One above), Vajinivasu (possessor of wealth), the Immortal. That wealth is resplendent." [Taittiriya Upanishad 1.10].

'Urdhva' means highest, everywhere. 'Adhah' means inferior; the branches are the beings. 'Ashvattha' means that which does not remain in one manner even tomorrow. Yet, there is no destruction of the flow. As was the situation in the previous time of Brahma, so it is everywhere; hence 'Avyaya' (imperishability).

'Chandamsi' (Vedas) have the quality of leaves because of being the cause of fruit; for indeed, fruit production never occurs when the leaf is not born.

At the end of the previous chapter, it was said "I am the basis and the supreme limit of unfailing happiness"; there, to describe what the characteristic of that happiness is, or by what it is covered, or by what means the breaking of its covering happens, or by what qualified person it is attainable, etc., the fifteenth chapter is begun—"Urdhvamulam," etc.

Beginning from human bliss, well-known in the Shruti "From Bliss indeed these beings are born," the non-dual entity of supreme bliss situated above the series of steps of bliss increasing hundredfold higher and higher is "Urdhva"; that alone is the root, the root cause of this Samsara-Ashvattha; that which has Urdhva as its root.

"Adhahshakham"—downwards from the Urdhva, like branches standing as steps below, are the branches—whose forms are Avyakta, Mahat, Ego, five Tanmatras, sixteen modifications, Hiranyagarbha, Virat, Prajapati, Sura, Gandharva, Asura, Nara, Tiryaka, and Sthavara—he is such.

That which is not fit to remain even tomorrow due to falsity is the "Ashvattha" Samsara-tree.

Yet, for the deluded, the Vedas call it "Avyaya" (imperishable), beginningless and endless. "Rooted above, with branches below, is this eternal Ashvattha," etc.

"Chandamsi" are the Vedas, and sacrifices etc. implied by them; they alone are "Parnani" (leaves); like a cluster of leaves, they are the cause of beauty of which tree, he who knows that Ashvattha as false, he alone is "Vedavit," meaning one who has known what is to be known.

Here, Samsara is described by the metaphor of the Ashvattha.

The Blessed Lord said — That which they call the 'Ashvattha' named 'Samsara', having its roots upwards (urdhvamulam) and branches downwards (adhahshakham) and being imperishable (avyayam); the Shrutis say — 'This eternal Ashvattha has its roots upwards and branches downwards' [Katha Up. 2.3.1]; 'He who knows the tree now which has its roots upwards and branches downwards' [Aranyaka 1.11.5], etc.

Due to having the Four-faced (Brahma) and others situated above the seven worlds as its cause/beginning, it has 'upward roots'; due to extending down to all humans, animals, beasts, birds, worms, insects, moths, and immovable beings residing on earth, it has 'downward branches'; and due to being uncuttable in its stream-like form until the rise of right knowledge which is the cause of non-attachment, it has the quality of being 'imperishable' (avyayatvam).

And of which Ashvattha they say the 'chandamsi' are the leaves; 'chandamsi' means the Shrutis (Vedas). 'One desiring prosperity should sacrifice a white animal to Vayu' [Yajurveda 2.1.1]; 'One desiring progeny should offer a cake on eleven pots to Indra and Agni' [Yajurveda Kathaka 2.1] — by such desire-prompted actions propounded by the Shruti, this tree of Samsara 'grows'; therefore, the 'chandamsi' (Vedas) are indeed its leaves; for a tree grows by its leaves.

He who knows that Ashvattha as such is a 'Vedavit' (knower of the Veda); for indeed the Veda speaks of the means of cutting down the tree of Samsara; knowledge of the nature of the tree to be cut is useful for the knowledge of the means of cutting it, therefore he is called a 'Vedavit'.

Of that tree which has humans etc. as branches, other 'aparah' (lower/secondary) downward branches created by respective actions again spread out in the form of humans, animals, etc.; and 'upwards' they spread out in the form of Gandharvas, Yakshas, gods, etc. And they are 'gunapravriddhah', meaning nourished/grown by the Gunas — Sattva etc.; 'vishayapravalah', meaning having sense-objects like sound etc. as their shoots. How? Regarding this, He says —

Without dispassion, there is no knowledge nor devotion; therefore clearly, the Lord taught knowledge equipped with dispassion in the fifteenth (chapter). ||1||

At the end of the previous chapter, it was said that for one worshipping the Supreme Lord with single-minded devotion through "And he who serves Me with unswerving Bhakti Yoga," etc., the state of Brahman occurs through knowledge obtained by His grace. And single-minded devotion or knowledge is not possible for one who is not dispassionate; therefore, wishing to teach knowledge preceded by dispassion, first of all, describing the nature of Samsara through the ornament of the tree metaphor in one and a half verses, the Sri Bhagavan said—"Urdhvamulam," etc.

"Urdhva" means highest, superior to the Kshara and Akshara, the Purushottama is the root of whom, he is such. By "Adhah," the effect-adjuncts Hiranyagarbha etc., which are posterior to Him, are grasped; they indeed are like branches, branches of whom, he is such.

Because of being perishable, it will not remain even until "Shvah" (tomorrow), thus due to unworthiness of trust, they call it "Ashvattha." And they call it "Avyaya" (imperishable) due to non-interruption in the form of a flow; "Rooted above, branched below is this eternal Ashvattha," etc. are the Shrutis. "Chandamsi" are Vedas; (they are) leaves of whom? Because by means of propounding Dharma and Adharma, through the fruits of actions which stand as shade, they bring about the shelter-worthiness of the Samsara-tree for all beings, the Vedas stand as leaves.

He who knows the Ashvattha of such nature, he alone is the knower of the meaning of the Veda; the root of the tree of the Samsara-manifestation is Ishvara, Sri Narayana; Brahma etc., His parts, stand as branches; and that Samsara-tree is perishable, and eternal as a flow, and is made served by actions stated in the Veda—only this much indeed is the meaning of the Veda. Therefore, the wise one is praised as "Vedavit."

Thus, by the two chapters (13th and 14th), the purification/clarification of the specific modes of Prakriti and Purusha mentioned in the first hexad (first six chapters) was done; there, this Prakriti whose existence etc. depends on His qualities, and the Purusha who is bound by offending Him and will be released by His grace, have been stated; He, the Supreme Self mentioned in the middle hexad, is now being clarified — he states this connection with the text beginning from 'Kshetradhyaya' (The chapter on the Field) up to 'Arabhat' (He begins). By this, the summary verse 'The Supreme Person is stated in the fifteenth as different from the sentient mixed with insentient and the pure sentient, due to Pervading, Supporting, and Lordship' [Gita Sangraha 19] is also kept in view. When the fourteenth chapter concluded as a supplement to the thirteenth, at its end, by the two verses 'Mam ca' (14.26, 27) etc., the Supreme Person who is to be worshipped with unswerving devotion and who is the bestower of fruit was introduced; since the fifteenth is dedicated to clarifying His specific excellence, the connection with the fourteenth is shown by 'Bhajaniyasya' (Of the Worshipable). The exposition of possessing divine glories (Vibhutis) here is for the purpose of demonstrating His distinctness; with this intention, it is said 'Arabhat' (He begins). That His possession of glories is described here in relation to the bound and released (souls) discussed before is also the intended connection with the previous two chapters.

There, the opening text of the chapter 'Urdhvamulam' etc. seems unconnected like sentences about 'old bulls' (nonsensical)? And even if connected, to remove the (suspicion of) inconsistency with the present, past, and future subjects, he says — 'Tatra tavat' (There, first of all). For the ease of understanding, this is an imagery of the Ashvattha tree in accordance with the Shruti. Some say it is for the sake of dispassion (Vairagya) which is the cause of the desire to know the Supreme Reality; and since it (the tree) is determined as a manifestation (Vibhuti), it is for the purpose of expounding His nature as possessing manifestations. Subsequently, by the statement of it being 'cuttable by the weapon of non-attachment', it is understood that 'Samsara' (transmigratory existence) itself which is the object of attachment is imagined here in the form of the Ashvattha; there, to make known its distinctness from the worldly Banyan tree (Ashvattha), the wonder of having roots upwards etc. is displayed; this is the idea.

Objection: Why is it not accepted that Primordial Prakriti (Mulaprakriti) itself is imagined here as the Ashvattha? For 'nourished by Gunas, with sense-objects as shoots' [15.2] etc. are well-consistent there? Not so; because it (Mulaprakriti) is not the direct object of attachment, and because 'cuttability by the weapon of non-attachment' does not apply to the primary (Prakriti) which is indestructible; intending this very point, it is stated — 'Acit-parinama-vishesham' (A specific modification of the insentient), and 'Yam samsarakhyam' (Which is named Samsara). This very meaning is read in the Purana also — 'Having its origin from the Unmanifest Root, and risen high by His grace alone; having the intellect as its trunk and the inner senses as its hollows; having the great elements as its branches and sense-objects as its leafy branches; having Dharma and Adharma as its beautiful flowers and pleasure and pain as the arising fruits; the eternal Brahma-tree is the livelihood of all beings. This is the Brahma-forest and That (Brahman) belongs to that Brahma-tree... Having cut and pierced this with the supreme sword of knowledge, and then attaining delight in the Self, from which one does not return again' [Mahabharata 14.35.20, 22; Narada Purana 16.5, 6, 7, 11] etc.

Some explain the imagination of upward roots etc. based on the head being upwards and hands/feet being downwards in each individual body of men. And again others explain otherwise — 'This is the individual Field (Vyashti Kshetra); now the cosmic Field (Samashti Kshetra) is stated — this entire universe, the body of Hiranyagarbha, is called Virat; the heaven is its head, the moon and sun are eyes, the directions are ears, the middle sky is the body, the earth is the feet; in that too 'roots upwards and branches downwards' is to be applied. Or the lineage of living beings is the Ashvattha tree; its root Brahma is situated above', etc. 'Adhashcordhvam ca' (Below and above)...

यह श्लोक हमें कठोपनिषद् में वर्णित अश्वत्थ वृक्ष का स्मरण कराता है। वहाँ संसार वृक्ष का केवल निर्देश किया गया है? किन्तु यहाँ महर्षि व्यास पूर्ण रूप से उसका चित्रण करते हैं। अनित्य संसार का नित्य परमात्मा के साथ जो संबंध है उसको भी इस वर्णन में दर्शाया गया है। यदि परमात्मा एकमेव अद्वितीय सत्य है? तो उससे परिच्छिन्न जड़ जगत् कैसे उत्पन्न हुआ उत्पन्न होने के पश्चात् कौन इसका धारण पोषण करता है सृष्टिकर्ता अनन्त ईश्वर और सृष्ट सान्त जगत् के मध्य वस्तुत क्या संबंध है जीवन के विषय में गंभीरता से विचार करना प्रारंभ करते ही मन में इस प्रकार के प्रश्न उठने लगते हैं।इस अध्याय में विवेचित अध्यात्म का सम्पूर्ण सिद्धान्त पीपल के वृक्ष के सुन्दर रूपक के माध्यम से इस अध्याय के प्रथम तीन श्लोकों में वर्णित है।वनस्पति शास्त्र में अश्वत्थ वृक्ष का नाम फाइकस रिलिजिओसा है जो लोक में पीपल के वृक्ष के नाम से प्रसिद्ध है। यह ध्यान रहे कि अश्वत्थ वृक्ष से वटवृक्ष नहीं सूचित किया गया है। शंकराचार्य जी के अनुसार संसार को अश्वत्थ नाम व्युत्पत्ति के आधार पर दिया गया है। अश्वत्थ का अर्थ इस प्रकार है श्व का अर्थ आगामी कल है? त्थ का अर्थ है स्थित रहने वाला? अत अश्वत्थ का अर्थ है वह जो कल अर्थात् अगले क्षण पूर्ववत् स्थित नहीं रहने वाला है। तात्पर्य यह हुआ कि अश्वत्थ शब्द से इस सम्पूर्ण अनित्य और परिवर्तनशील दृश्यमान जगत् की ओर इंगित किया गया है।इस श्लोक में कहा गया है कि इस अश्वत्थ का मूल ऊर्ध्व में अर्थात् ऊपर है। इसका यदि केवल वाच्यार्थ ही ग्रहण करें? तो ऐसा प्रतीत होगा कि किसी अशिक्षित चित्रकार ने इस संसार वृक्ष को चित्रित किया है। यह चित्र आध्यात्मिक दृष्टि से असंगत? धार्मिक दृष्टि से हानिकर और सौन्दर्य की दृष्टि से कुरूप लग सकता है। परन्तु ऐसा विचार इस ध्रर्मशास्त्रीय चित्र के महान् गौरव का अपमान है।शंकराचार्यजी ने ही उपनिषद् के भाष्य में यह लिखा है कि संसार को वृक्ष कहने का कारण यह है कि उसको काटा जा सकता है व्रश्चनात् वृक्ष। वैराग्य के द्वारा हम अपने उन समस्त दुखों को समाप्त कर सकते हैं जो इस संसार में हमें अनुभव होते हैं। जो संसारवृक्ष परमात्मा से अंकुरित होकर व्यक्त हुआ प्रतीत होता है? उसे हम अपना ध्यान परमात्मा में केन्द्रित करके काट सकते हैं।इतिहास के विद्यार्थियों को अनेक राजवंशों की परम्पराओं का स्मरण रखना होता है। उसमें जो परम्परा दर्शायी जाती है? वह इस ऊर्ध्वमूल वृक्ष के समान ही होती है। एक मूल पुरुष से ही उस वंश का विस्तार होता है। इसी प्रकार? इस संसार वृक्ष का मूल ऊर्ध्व कहा है? जो सच्चिदानन्द ब्रह्म है। वृक्ष को आधार तथा पोषण अपने ही मूल से ही प्राप्त होता है इसी प्रकार? भोक्ता जीव और भोग्य जगत् दोनों अपना आधार और पोषण शुद्ध अनन्तस्वरूप ब्रह्म से ही प्राप्त करते हैं।तथापि अनेक लोगों की जिज्ञासा ऊर्ध्व शब्द के उपयोग को जानने की होती है। ऊर्ध्व शब्द का प्रयोग उसी अर्थ में किया गया है? जैसे लोक में हम उच्च वर्ग? उच्च अधिकारी? उच्च आभूषण आदि का प्रयोग करते हैं। उच्च शब्द से तात्पर्य रेखागणितीय उच्चता से नहीं है वरन् श्रेष्ठ? आदर्श अथवा मूल्य से है। भावनाओं की दृष्टि से भी स्वभावत मनुष्य सूक्ष्म और दिव्य तत्त्व को उच्चस्थान प्रदान करता है और स्थूल व आसुरी तत्त्व को अधस्थान। देश काल और कारण के परे होने पर भी परमात्मा को यहाँ ऊर्ध्व कहा गया है। वह जड़ प्रकृति को चेतनता प्रदान करने वाला स्वयंप्रकाश स्वरूप तत्त्व है। स्वाभाविक है कि यहाँ रूपक की भाषा में दर्शाया गया है कि यह संसार वृक्ष ऊर्ध्वमूल वाला है।इस परिवर्तनशील जगत् (अश्वस्थ) को अव्यय अर्थात् अविनाशी माना गया है। परन्तु केवल आपेक्षिक दृष्टि से ही उसे अव्यय कहा गया है। किसी ग्राम में स्थित पीपल का वृक्ष अनेक पीढ़ियों को देखता है? जो उसकी छाया में खेलती और बड़ी होती हैं। इस प्रकार? मनुष्य की औसत आयु की अपेक्षा वह वृक्ष अव्यय या नित्य कहा जा सकता है। इसी प्रकार इन अनेक पीढ़ियों की तुलना में जो विकसित होती हैं? कल्पनाएं और योजनाएं बनाती हैं? प्रयत्न करके लक्ष्य प्राप्त कर नष्ट हो जाती हैं यह जगत् अव्यय कहा जा सकता है।छन्द अर्थात् वेद इस वृक्ष के पर्ण हैं। वेद का अर्थ है ज्ञान। ज्ञान की वृद्धि से मनुष्य के जीवन में अवश्य ही गति आ जाती है। आधुनिक जगत् की भौतिक उन्नति? विज्ञान की प्रगति? औद्योगिक क्षेत्र की उपलब्धि और अतिमानवीय स्फूर्ति की तुलना में प्राचीन पीढ़ी को जीवित भी नहीं कहा जा सकता। ज्ञान की वृद्धि से भावी लक्ष्य और अधिक स्पष्ट दिखाई देता है ? जिसके परिणामस्वरूप मनुष्य उसे पाने के लिये और अधिक प्रयत्नशील हो जाता है। वेद अर्थात् ज्ञान की तुलना वृक्ष के पर्णों के साथ करना अनुपयुक्त नहीं है। वृक्ष के पर्ण वे स्थान हैं जहाँ से जल वाष्प बनकर उड़ जाता है? जिससे वृक्ष की जड़ों में एक दबाव उत्पन्न होता है। इस दबाव के कारण जड़ों को पृथ्वी से अधिक जल और पोषक तत्त्व एकत्र करने में सुविधा होती है। अत यदि वृक्ष के पत्तों को काट दिया जाये? तो वृक्ष का विकास तत्काल अवरुद्ध हो जायेगा। पत्तों की संख्या जितनी अधिक होगी वृक्ष का परिमाण और विकास उतना ही अधिक होगा। जहाँ ज्ञान की अधिकता होती है वहाँ व्यक्त जीवन की चमक भी अधिक दिखाई देती है।जो पुरुष न केवल अश्वत्थ वृक्ष को ही जानता है? वरन् उसके पारमार्थिक सत्यस्वरूप ऊर्ध्वमूल को भी पहचानता है? वही पुरुष वास्तव में वेदवित् अर्थात् वेदार्थवित् है। उसका वेदाध्ययन का प्रयोजन सिद्ध हो गया है। वेदों का प्रयोजन सम्पूर्ण विश्व के आदि स्रोत एकमेव अद्वितीय परमात्मा का बोध कराना है। सत्य का पूर्णज्ञान न केवल शुद्धज्ञान (भौतिक विज्ञान) से और न केवल भक्ति से ही प्राप्त हो सकता है। यह गीता का निष्कर्ष है। जब हम इहलोक और परलोक? सान्त और अनन्त? सृष्ट और सृष्टिकर्ता इन सबको तत्त्वत जानते हैं? तभी हमारा ज्ञान पूर्ण कहलाता है। ज्ञान की अन्य शाखाएं कितनी ही दर्शनीय क्यों न हों? वे सम्पूर्ण सत्य के किसी पक्ष्ा विशेष को ही दर्शाती हैं। वेदों के अनुसार पूर्ण ज्ञानी पुरुष वह है? जो इस नश्वर संसारवृक्ष तथा इसके अनश्वर ऊर्ध्वमूल (परमात्मा) को भी जानता है। भगवान् श्रीकृष्ण उसे यहाँ वेदवित् कहते हैं।संसार वृक्ष के अन्य अवयवों का रूपकीय वर्णन अगले श्लोक में किया गया है

"Urdhvamulam" and "Adhashcha" (And below). By this, what is said in other scriptures "All is Ashvattha," "He alone is to be worshipped," etc.—it is said that the purport of that is the worship of the Divine Brahman.

The "Mulam" (root) is the tranquil form. That is "Urdhva" (above); for its attainment is for one who has turned away from everything.

"Chandamsi Parnani"—just as the measure, fruitfulness, juiciness, etc. of a tree are indicated by leaves, so the understanding of the Reality of Brahman is through the scripture implied by the Veda—this is declared.

"By the Gunas"—Sattva etc.; "nourished"—in the form of Devas etc. down to immobile beings. And of it, the actions consisting of good and evil are the roots below.

He states the meaning to be propounded in the chapter—'Samsara' etc. 'Samsara' is that by which one transmigrates—the Field (Kshetra) beginning with Prakriti. In the previous chapter, the behavior of only the Gunas, a part of Samsara, was shown; here again, having displayed the entire nature of Samsara, having generated the desire for its destruction, He expands upon the means mentioned earlier to one who is curious about that means. In that context, He also shows the transcendental glory of the Lord through this chapter; this is the meaning.

To establish the nature of the World-Tree having its root above, he first states the meaning denoted by the word 'Urdhva'—'Urdhva,' etc. Why? Because of Scriptural usage, he says—'Urdhva,' etc. First of all, 'I am pure—sinless—by the Urdhva Vishnu; then—'Vajinih' is the Sun, who is horse-formed and the leader; He dwells there, so He is 'Vajinivasu'; by that Vajinivasu Vishnu, I am 'Amrita'—freed from Prarabdha Karma. 'He becomes united with the light, the Sun' [Prashna Up. 5.5]—from this Shruti. And then, by Him alone 'Savarchasam'—with splendor, meaning being experienced. 'Dravinam'—wealth and happiness—I am; this is the meaning. The word 'Varchasa' also exists ending in 'a'; or it is a compound-ending suffix due to the splitting of the rule in 'Brahmahastibhyam varchasah' [Ashtadhyayi 5.4.78]. The citation of the remainder of the Shruti is to show the context of Vishnu.

Now he states the reason for His presence there—'Urdhva,' etc. The elevated is called 'Urdhva'; therefore, characteristics like residing in the worlds of Brahma etc., or connection with qualities like subtlety etc., need not be resorted to; 'Sarvatah' (everywhere/entirely)—[He is superior] to the entire manifestation and in all qualities. Establishing 'Adhahshakham,' he first states the meaning of the word 'Adhah'—'Adhah,' etc. What are the branches? To this he says—'Shakha,' etc. For they are inferior compared to the Root.

Objection: While asserting similarity to a mere tree, how is this called 'Ashvattha'? To this he says—'Shvah api,' etc. By 'Supi sthah' [Ashtadhyayi 3.2.4], the affix 'Ka' is applied. The 's' of 'Shvas' becomes 't' and there is elision of the root 's' due to Nirukta derivation. That which stands 'Shvah' (tomorrow) is 'Shvattha'; that which is not Shvattha is 'Ashvattha.' The word 'Api' implies 'what to speak of another time.' Objection: Since objects are seen to last for a long time, how is this so? To this it is said—'Eka' (in one way), etc. 'Tishthati' (stands/remains): the Present Tense (Lat) is used in the sense of the Future (Lut) to indicate disregard. Or, by the word 'Api,' there is a conjunction of the present and past. Therefore, the Present Tense (Lat) is used for the continuity of action. Then calling it 'Avyaya' (imperishable) is a contradiction? To this he says—'Tathapi' (Even so), meaning even though it is mutable. [Objection:] Even this is not so, because the flow of the world is destroyed in dissolution? To this he says—'Purva' (Previous), etc.

He establishes the leaf-nature of the Vedas—'Phala,' etc. Meaning, due to the similarity of producing fruit. There, the fruit is Moksha etc. 'Chandamsi' means the Vedas. This would be so if leaves were the cause of fruit; why is that so? Through Anvaya (presence) and Vyatireka (absence), he says—'Na hi,' etc. But 'Only when [leaves] are born [does fruit arise]'—such Anvaya must also be stated.

In the previous chapter, having explained the Gunas as the causes of Samsara-bondage, it was said by the Lord that through their transcendence, the state of Brahman, Moksha, is obtained by My worship—"And he who serves Me with unswerving Bhakti Yoga, he, crossing beyond these Gunas, is fit for the state of Brahman." There, upon the expectation "How can there be the state of Brahman through Bhakti Yoga to You, a human?", the Lord spoke this verse serving as a suture (aphorism) to make known His own nature as Brahman—"For I am the basis of Brahman, of the Immortal, and of the Imperishable, of the eternal Dharma, and of absolute Bliss"—this fifteenth chapter is begun standing as a commentary (Vritti) on this sutra.

Knowing the truth of Lord Krishna, how can a person attain the state of Brahman by generating love for Him and becoming transcendent of Gunas? There, hearing the Lord's statement "For I am the basis of Brahman," etc., seeing Arjuna unable to ask anything even a little due to being filled with amazement thinking "How does this human equal to me speak thus?" and due to fear and shyness, the Lord spoke wishing to express His own nature out of compassion— Since only one detached from Samsara has the right to knowledge of the Divine Reality, not otherwise, He describes the effect of the union of Prakriti and Purusha dependent on the Supreme Lord, mentioned in the previous chapter, by the imagination of the form of a Samsara-tree—for the sake of dispassion (Vairagya). Because that (dispassion) is the means for the transcendence of Gunas currently under discussion—

"Urdhvamulam," etc. "Urdhvam"—Excellent; "Mulam"—Cause; due to being of the nature of self-luminous supreme bliss and due to eternality—Brahman; or "Urdhvam"—that which is uncontradicted even when all Samsara is contradicted, the substratum of all Samsara-illusion, Brahman; that very thing is the root of this through Maya, thus "Urdhvamulam" (Rooted above). "Adhah" (Below)—posterior effect-adjuncts, Hiranyagarbha etc., are grasped; because of spreading in many directions, they are like branches, branches of this, thus "Adhahshakham" (Branched below). Because of quick perishability, it will not stay even "Shvah" (tomorrow), thus "Ashvattha"—unworthy of trust, the illusory Samsara-tree; "Avyayam" (Imperishable)—the locus of the beginningless and endless series of bodies etc., which cannot be cut without Self-knowledge, the endless "Avyayam"—the Shrutis and Smritis say.

The Shrutis, first of all—"Rooted above, branched below is this eternal Ashvattha," etc. are read in the Kathavalli; "Avanchah"—downwards, meaning inferior effect-adjuncts, Mahat, Ego, Tanmatras etc., are the branches of this, thus "Avakshakha"—this is synonymous with the term "Adhahshakha." "Sanatana" (Eternal) is synonymous with the term "Avyaya." And Smritis—"Born from the Unmanifest root, risen by the grace of that very one, consisting of the trunk of Buddhi, having hollows of inner senses, having branches of great elements, having leaves of sense-objects, having flowers of Dharma and Adharma, having the arising of fruits of pleasure and pain, the source of livelihood for all beings, is the eternal Brahma-tree. This is the Brahma-forest, and Brahman moves (in it) like a witness. Having cut and pierced this with the supreme sword of knowledge, then attaining the goal of the Self, one does not return from there again," etc. "Avyakta"—Undifferentiated, Brahman conditioned by Maya—that alone is the "Mulam"—cause; "Prabhava"—origin—is from that, he is such. By the grace of that very root, the Avyakta, being very firm, it is "Utthita"—risen or grown.

For branches of a tree rise from the trunk (Skandha), and diverse modifications of Samsara occur from the proximity of the Buddhi; by that similarity, Buddhi alone is the trunk; full of that, or abounding in that, is this. The "Antara"—interiors or holes—of the senses are indeed the hollows of which, he is such. Great elements—beginning with Akasha and ending with Earth—are the diverse branches of which, he is "Vishakha," or pillar (branch) of which. "Ajivya"—to be subsisted upon. Presided over by Brahman, the Supreme Self, the tree is the "Brahma-tree"; being impossible to cut without Self-knowledge, it is "Sanatana." "Etat Brahmavanam"—this is the "Vanam"—enjoyable, worthy of being worshipped/served—for this Brahman in the form of the Jiva; Brahman moves like a witness, but is not tainted by what is done by it—this is the meaning. "Etat"—this Brahma-forest consisting of the Samsara-tree; "Chhittva ca bhittva ca"—having cut it up to the root with the sword of very firm knowledge "I am Brahman"—this is the meaning. Having attained the goal in the form of the Self, "Tasmat"—from that Moksha in the form of the Self—one does not return—this is the meaning. The rest is clear.

Here, this metaphor is imagined making an object of comparison of a living, huge Ashvattha tree fallen obliquely on a high bank being eroded by Ganga waves, half-uprooted by the wind; this should be seen thus. Therefore, there is no inconsistency of being "Urdhvamula" (rooted above) and "Adhahshakha" (branched below). Of which illusory Ashvattha, the "Chandamsi"—due to "Chhadana" (covering), meaning concealing the Reality-entity, or protecting the Samsara-tree—the Karma-kandas characterized by Rig, Yajur, and Sama are like "Parnani" (leaves). Just as leaves are for the protection of a tree, so the Karma-kandas are for the protection of the Samsara-tree; because they are for revealing Dharma, Adharma, and their causes and results.

He who "Veda" (knows) that described Samsara-tree with its root, the illusory Ashvattha, he is a "Vedavit." He alone is the knower of the meaning of the Vedas called Karma and Brahma—this is the meaning. For the root of the Samsara-tree is Brahman; and Jivas like Hiranyagarbha etc. stand as branches; and that Samsara-tree is perishable by nature and endless as a flow; and it is watered by actions stated in the Veda and cut by knowledge of Brahman—this much indeed is the meaning of the Veda. And he who is a knower of the meaning of the Veda, he alone is the all-knower—thus He praises the knowledge of the tree with its root with "Sa Vedavit."

Devotion devoid of knowledge of the true nature is not useful at all. Therefore, in the fifteenth (chapter), He spoke of the form of the Purushottama. ||1|| Filled with compassion for Partha, Sri Krishna, the ocean of mercy, and wishing to uplift the world engaged in devotion through him... ||2||

In the previous chapter, by 'And he who serves Me with unswerving Bhakti Yoga' [14.26], exclusive worship was mentioned; for the perfection of that, intending to speak of His own Purushottama nature along with His retinue, in two and a half verses, to make known the renunciation which is a limb of that, He describes the nature of Samsara—different from the Samsara-tree consisting of His divine play (Lila)—in the form of a tree, with 'Urdhvamulam' etc.

'Urdhva'—Purushottama is the 'Mulam' (root) of which; because it is manifested for the sake of His own sport. 'Adhah'—Jivas etc., produced for the sake of service, are the branches of which. 'Avyayam'—because of being for the purpose of Lila, will it remain eternally? Because of rarity, is it fit for the vision of Jivas? Therefore Vyasa and others call it 'Ashvattha.'

Whose 'Parnani'—leaves—are useful for shade, removing heat. Because of propounding the nature of the Lord and worship of the Lord etc., 'Chandamsi' are the Vedas. 'Yah' (Who)—this implies rarity of qualification. 'Veda'—knows, he is 'Vedavit,' meaning one possessing knowledge of the meaning of the Veda.

"Urdhvamulam"—Because of subtlety in time, because of being the cause, because of eternality, and because of greatness, the Unmanifest Brahman possessed of the power of Maya is called "Urdhva"; That is the root of this, thus this Samsara-tree is "Urdhvamula" (Rooted above).

And from the Shruti—"Rooted above, branched below is this eternal Ashvattha" (Katha Up. 2.6.1). And in the Purana—"Born from the Unmanifest root..." etc.

That "Urdhvamula" Samsara, the illusory tree; "Adhahshakham"—Mahat, Ego, Tanmatras etc. are like branches existing "Adhah" (below) it, thus this is "Adhahshakha" (Branched below); [He speaks of] that Adhahshakha. It will not stay even "Shvah" (tomorrow), thus it is "Ashvattha"; they "Prahuh" (call) that momentarily perishing one Ashvattha. "Avyayam" (Imperishable)—because the Maya of Samsara is active since beginningless time, this Samsara-tree is "Avyaya"; for it is well-known as the locus of the beginningless and endless series of bodies etc.; [He speaks of] that Avyaya.

Of that very Samsara-tree, this is another qualification—"Chandamsi" are whose "Parnani" (leaves); "Chandamsi"—from "Chhadana" (covering/protecting)—characterized by Rig, Yajur, and Sama, are like the leaves of which Samsara-tree. Just as leaves are for the protection of a tree, so the Vedas are for the protection of the Samsara-tree; because they are for showing Dharma, Adharma, and their causes and results.

He who "Veda" (knows) that described Samsara-tree along with its root, he is "Vedavit," meaning a knower of the meaning of the Veda. For apart from this Samsara-tree with its root, there is not even an atom of another thing remaining to be known; therefore he is omniscient, the knower of the entire meaning of the Veda—thus He praises the knowledge of the Samsara-tree with its root.

Another imagination of parts of this very Samsara-tree is stated—

Thus, in the previous chapter, the previously stated Sankhya—that the Purusha's connection with Prakriti, due to attachment to Gunas, is done by the Lord Himself based on gradation for the sake of sport—was explained. In that context, having spoken of the division of Gunas, at the end it was said that the attainment of the Imperishable Brahman-Self, preceded by the cessation of that [Guna-connection], rooted in devotion to the Purushottama, happens to the rare follower of the path of Bhakti. Now, He begins to speak of the quality of being the shelter of all Dharmas and the supremacy of the Purushottama—who is worthy of worship, the shelter of Brahma etc., the root cause, transcending the Mutable (Kshara) and Immutable (Akshara), the purport of all Vedantas—by being the root cause of the bound and liberated consisting of the Mutable and Immutable. There, in the creation of Gunas, since this entire sentient and insentient manifestation consisting of name and form is born from the Sat-Chit part of the Lord, avoiding the worship-worthiness of the Lord's form [as the manifestation] by describing His [true] nature, and propounding that [worship-worthiness] of the root cause of that, the Sri Bhagavan said—'Urdhvamulam,' etc.

'Urdhva'—up to Brahma—is the root of whom? Whom they call the famous Ashvattha named the manifestation of diverse names and forms. The Lord also is so, and he [the world] also. From the statement 'By that Purusha all this is filled' [Shvet. Up. 3.9 / Maha. Nar. Up. 8.14]; from the Shruti 'He, covering the earth on all sides, exceeded it by ten fingers' [Rig Veda 10.90.1]. The Lord is of the nature of the root-tree; therefore, the world being born from Him is indeed of the nature of the tree. By this, the Lord's greatness and causal nature are described.

'Rooted above, branched below is this Ashvattha, he is eternal' [Katha Up 6.1]; 'He who knows the tree rooted above and branched below now'—thus say the Shrutis. In a single tree like the Ashvattha, there are millions of fruits; there in one fruit, there are countless seeds; is this tree of the nature of a universe from one seed? That too is just like that. Thus, the Lord, having the tree as root, is without beginning or end; therefore, sometimes the creation of the universe is by the Lord through His own portion, sometimes through the Tattvas. Here Akshara is the fruit; its Tattvas are the parts; the seed is the universe? Having eaten by the bird, it fruits only that which comes out from it—thus the sentience of the Tattvas is described.

By adjectives like 'Urdhvamulam,' due to diverse construction, being achievable by the action of an entity which has reached the supreme limit, its being a part of Him, its being of His form, and its eternality are suggested. Therefore, it is said by the teacher of the Yajnikas' wives: 'The world consisting of the Vedas and Lokas is of the nature of Brahman, the effect of Brahman.' And by the Bhashyakara: 'The manifestation is the effect of the Lord; by Maya it became of His form.'

'Chandamsi' are the 'Parnani' (leaves) of which manifestation which is a form of the Lord; 'One should offer a white [animal] to Vayu' [Yajur Veda 2.1.1], 'One desiring heaven should sacrifice' [Apastamba Shrauta Sutra 10.1.2.1]—these become pleasant like shade for Jivas, because externally they are intent on desire-motivated actions. But internally, 'That state which is not mixed with sorrow is the abode of the word 'Svah''—due to this establishment. He who 'Veda' (knows) the Ashvattha of such nature is a 'Vedavit.'

For the Veda speaks of the means to cut the transmigratory illusory cycle (Vivarta) of actions etc. imagined by the I-ness and My-ness created by the Jiva embraced by Avidya in the manifestation which is the effect of the Lord. Therefore, 'The effect is like gold and water'—thus said by the glorious Acharyas. And knowledge of the nature of that intermediate [manifestation] is useful for the knowledge of the means of cutting; hence he is called 'Vedavit.'

ऊर्ध्वमूलम् rooted above? अधःशाखम् branches below? अश्वत्थम् the Asvattha? प्राहुः they speak of? अव्ययम् indestructible? छन्दांसि metres or hymns? यस्य of which? पर्णानि leaves? यः who? तम् that? वेद knows? सः he? वेदवित् is the knower of the Vedas.Commentary The description of the universe as a peepul tree is only metaphorical. This peepul is said to be eternal because it cannot be cut except by the axe of knowledge.All persons depend upon the Lord for the fruits of their actions? because He alone knows the right relation between the actions and their fruits. He alone is the dispenser of the fruits of actions of human beings. The wise persons also depend upon the Lord for the fruit of their knowledge. The Lord alone removes the veil of ignorance through His grace and mercy. The inclination for Advaita Vedantic Sadhana arises through the Lords grace. The desire for the realisation of the Oneness is produced in the minds of wise men by the grace of the Lord? which is the antidote to all fears. (Avadhuta Gita? I.1)Those who serve the Lord with unswerving or singleminded devotion go beyond the three alities of Nature through His grace. They attain knowledge of the Self through the grace of the Lord and get release from the round of birth and death. Those who have a right understanding of the real nature of Brahman or the Supreme Being also get emancipation easily.The Lord teaches Arjuna in this discourse about the real nature of Brahman or the Supreme Self and the path that leads the soul to union with Him. The Lord describes the nature of Samsara or worldly life as a peepul tree in order to create nonattachment or dispassion? because he who is endowed with true and lasting dispassion alone is fit for attaining the knowledge of the Self. Samsara is compared to a tree. because it can be cut off like a tree.All the other trees have their roots below? but this peculiar? strange and most wonderful tree of Samsara (Maya) has its root above? in Brahman. This peepul tree is different from all other trees. Brahman is the resting place or support of everything. It is eternal. It is great. It is the most high. It is the Supreme Being. It is supreme over all things. It is the source of everything. Therefore it is said that It is the One above. This One above is the root of this tree of Samsara. Brahan Who is superior to all is Urdhva. That which has Brahman as its cause is Urdhvamulam.In the Puranas it is said The tree of the Unmanifest has sprung from Brahman. Buddhi is its trunk? the senseopenings are its hollows? the great elements its boughs? the senseobjects its leaves and branches? Dharma and Adhrama (virtue and vice) its beautiful flowers? pleasure and pain its fruits. Having cut asunder this tree with the powerful sword of the knowledge of the Self? and then having attained to the eternal bliss of Brahman? no one comes back from there again.Brahman is the root of this tree. It is the upper part of this tree and so It is called Urdhva. In reality there are no distinctions such as upward? downward or middle in the One Which is the indivisible unity.The name Asvattha is usually derived from Asvattha which means not standing or enduring or remaining till tomorrow. A means not Sva means tomorrow Ttha means remaining. This is ite an appropriate word for this worldtree which is ever changing and passing away.In the Katha Upanishad also there is a mention about this Asvattha tree (II.6.1). The Gita is an essence of the Upanishads only.Samsara is generally understood by the common people as meaning remaining surrounded by ones wife and children and doing ones daily duties. This is a restricted or narrow meaning. Samsara means the whole worldprocess or the cosmic manifestation or the everchanging phenomenal world. Hiranyagarbha? the individual souls? the cosmic intelligence? egoism? the rootelements? etc.? represent the brancehs of this tree of Samsara. They extend downwards. They evolve into grosser and grosser states. Therefore it is said that the tree has its branches below. Egoism is the sprout which goes downwards in three directions? viz.? the three alities of Nature.Mind is the offshoot. Then come the five elements? viz.? earth? water? fire? air and ether? and the five organs of knowledge. Then comes sound which stimulates the ears to hear sweet music. Then comes touch which stimulates the skin to enjoy soft things. Then comes form which stimultaes the eye to behold beautiful objects. Then comes taste which stimulates the tongue to enjoy palatable things. Then comes smell which stimulates the nose to enjoy fragrant and scented objects.From the roots of actions with expectation of fruits a new branch of rirth comes up. The mineral kingdom? the vegetable kingdom? the animal kingdom and the human kingdom are all branches of this tree of Samsara. Man does good and evil actions with the help of the body and takes births to experience the fruits thereof. The human body is the water for this tree of Samsara.The body itself is the peepul tree. The root is the cerrospinal nervous system (brain). The various nerves are the branches that ramify downwards to the various organs distributed over the body.Avyaya Eternal? because this tree rests on an unbroken seires of births without beginning and end it is thus eternal. It can be cut down by the sword of knowledge of Brahman. Just as the leaves of a tree protect it? so also the Vedas protect this tree of Samsara? treating of virtue and vice? with their causes and fruits.He who knows this tree of Samsara and its roots as described above is a knower of the Vedas. He is a knower of the teachings of the Vedas. Not even an iota remains to be known beyond this tree of Samsara and its root. He who knows it is omniscient. The Lord has eulogised the knowledge of the tree of Samsara and its root in order to encourage aspirants to acire this knowledge.

Urdhva-mulam, that which has its roots upwards:- Brahman, possessed of the unmanifest power in the form of Maya, is referred to by the word 'upward' because of Its subtleness in point of time by virtue of Its being the Cause, and also because of Its eternality and vastness; and That is the root (mulam) of this world. The Tree of the World which is such, is urdhva-mulam. This accords with the Upanisadic text, 'This has its roots above and branches below' (Ka. 2.6.1). In the Purana also we have:
It sprouts from the Root in the form of the Unmanifest; it grows through the sturdiness of that very One. And it has abundance of intelligence as its trunk, and the appertures of the organs as the hollows.
The great elements are its boughs [A.G. takes the word visakha (boughs) in the sense of stambha, perhaps meaning the aerial roots.-Tr.]; so also, it has the objects of perception as its leaves. It has virtue and vice as its beautiful flowers, and happiness and sorrow are the fruits it bears.
This eternal Tree presided over by Brahman is a means of livelihood to all creatures. And this verily is the resort of Brahman [Or, etat brahma-vanam means: This Tree has Brahman as its object of adoration, its support. For, the world has nothing but Brahman as its support.] in it Brahman dwells for ever.
Having felled and split this Tree with the great sword of Knowledge, and then attaining the bliss of the Self, one does not return from that (bliss).' (Cf. Mbh. As. 47.12-15.)
That Tree which has its roots upwards and is constituted by the enchantment of mundane existence, and adhah-sakham, which has the branches downwards-mahat, [See under 7.4.-Tr.] egoism, subtle elements, etc. are its branches (sakhah), as it were, extending downwards (adhah); so, it has its branches downwards-; that Tree with its branches downwards, which does not (a) last (stha) even for the morrow (svah), is asvatthah (lit. Peepul tree). Ahuh, they say; that the asvatthah, Peepul Tree, undergoing destruction every moment; is avyayam, imperishable, and constituted by the enchantments of mundane existence. Having been in existence from time without beginning, that Tree of the World is imperishable. It is, indeed, will known as the sustainer of the beginningless and ceaseless series of bodies etc. They call that the imperishable.
Of that very Tree of the World here is another alification: Yasya, that Tree of the World of which; chandamsi-chandas being derived in the sense of covering (protecting)-, the Vedas in the form of Rk, Yajus and Sama; are the parnani, leaves,
as it were. As leaves serve as protectors of a tree, so the Vedas serve as the protectors of the world; for they reveal what are virtue and vice as also their causes and results.
Yah, he who; veda, knows; tam, that-the Tree of the World along with its root, as has been explained; sah, he; is a vedavit, knower of the Vedas, i.e. versed in the meaning of the Vedas.
Since, apart from this Tree of the World along with its root, not even an iota of any other thing remains to be known, therefore he who knows the purport of the Vedas is omniscient. In this way the Lord euligizes the knowledge of the Tree together with its root.
An imagery of the other parts of that very Tree of the World is being presented:

The Lord said The Vedas speak of the imperishable 'Asvattha tree' called Samsara, which has its 'roots above and branches below', in such passages as the following: This Asvattha tree with its roots above and branches below is eternal' (Ka. U., 6.1), and 'He who knows the tree with its roots above and branches below' (Tai. A., 1.11.5). It has its roots above since it has its roots in Brahma (the Creator otherwise known as Hiranyagarbha) who is seated above the seven worlds. It has 'branches below' ending with denizens like men, animals, beasts, worms, insects, birds and immovables. It is 'immutable' since it cannot be felled, being of the form of a continual flow. It can be felled only at the dawn of perfect knowledge which causes detachment. They say that the leaves of this Asvattha tree constitute the Vedas. 'The Vedas are said to be the leaves', since this tree of Samsara increases by actions prompted by worldly desires as taught in certain Srutis as, 'He who desires prosperity should sacrifice a white animal to Vayu' (Taitt. Sam., 2.1.1) and 'The desirer of offspring shall offer to Indra and Agni a sacrifice with eleven cups of rice-cakes' (Ibid., 2.2.1). Indeed the tree flourishes with the help of leaves. He who knows the Asvattha of such a nature 'knows the Vedas'. The Vedas also set forth the means of felling this tree of Samsara. He who understands this is called the knower of the Vedas, since knowledge of the nature of the tree to be cut off is helpful to the knowledge concerning the means of felling the tree.
This tree spreads downward with men etc., who are the products of their Karma, as branches. It again spreads above into Gandharvas, Yaksas, gods, etc. They are nourished by the Gunas of Sattva etc. They have tender shoots augmented by sense-objects.
How does this happen? Sri Krsna explains: