Bhagavad Gita - Chapter 15 - Shloka (Verse) 2

व्याख्या -- तस्य शाखा गुणप्रवृद्धाः -- संसारवृक्षकी मुख्य शाखा ब्रह्मा है। ब्रह्मासे सम्पूर्ण देव? मनुष्य? तिर्यक् आदि योनियोंकी उत्पत्ति और विस्तार हुआ है। इसलिये ब्रह्मलोकसे पातालतक जितने भी लोक तथा उनमें रहनेवाले देव? मनुष्य? कीट आदि प्राणी हैं? वे सभी संसारवृक्षकी शाखाएँ हैं। जिस प्रकार जल सींचनेसे वृक्षकी शाखाएँ बढ़ती हैं? उसी प्रकार गुणरूप जलके सङ्गसे इस संसारवृक्षकी शाखाएँ बढ़ती हैं। इसीलिये भगवान्ने जीवात्माके ऊँच? मध्य और नीच योनियोंमें जन्म लेनेका कारण गुणोंका सङ्ग ही बताया है (गीता 13। 21 14। 18)। सम्पूर्ण सृष्टिमें ऐसा कोई देश? वस्तु? व्यक्ति नहीं? जो प्रकृतिसे उत्पन्न तीनों गुणोंसे रहित हो (गीता 18। 40)। इसलिये गुणोंके सम्बन्धसे ही संसारकी स्थिति है। गुणोंकी अनुभूति गुणोंसे उत्पन्न वृत्तियों तथा पदार्थोंके द्वारा होती है। अतः वृत्तियों तथा पदार्थोंसे माने हुए सम्बन्धका त्याग करानेके लिये ही गुणप्रवृद्धाः पद देकर भगवान्ने यहाँ यह बताया है कि जबतक गुणोंसे किञ्चिन्मात्र भी सम्बन्ध है? तबतक संसारवृक्षकी शाखाएँ बढ़ती ही रहेंगी। अतः संसारवृक्षका छेदन करनेके लिये गुणोंका सङ्ग किञ्चिन्मात्र भी नहीं रखना चाहिये क्योंकि गुणोंका सङ्ग रहते हुए संसारसे सम्बन्धविच्छेद नहीं हो सकता।विषयप्रवालाः -- जिस प्रकार शाखासे निकलनेवाली नयी कोमल पत्तीके डंठलसे लेकर पत्तीके अग्रभागतकको प्रवाल (कोंपल) कहा जाता है? उसी प्रकार गुणोंकी वृत्तियोंसे लेकर दृश्य पदार्थमात्रको यहाँ,विषयप्रवालाः कहा गया है।वृक्षके मूलसे तना (मुख्य शाखा)? तनेसे शाखाएँ और शाखाओँसे कोंपलें फूटती हैं और कोंपलोंसे शाखाएँ आगे बढ़ती हैं। इस संसारवृक्षमें विषयचिन्तन ही कोंपलें हैं। विषयचिन्तन तीनों गुणोंसे होता है। जिस प्रकार गुणरूप जलसे संसारवृक्षकी शाखाएँ बढ़ती हैं? उसी प्रकार गुणरूप जलसे विषयरूप कोंपलें भी बढ़ती हैं। जैसे कोंपलें दीखती हैं? उनमें व्याप्त जल नहीं दीखता? ऐसे ही शब्दादि विषय तो दीखते हैं? पर उनमें गुण नहीं दीखते। अतः विषयोंसे ही गुण जाने जाते हैं।विषयप्रवालाः पदका भाव यह प्रतीत होता है कि विषयचिन्तन करते हुए मनुष्यका संसारसे सम्बन्धविच्छेद नहीं हो सकता (टिप्पणी प0 745.1) (गीता 2। 62 -- 63)। अन्तकालमें मनुष्य जिसजिस भावका चिन्तन करते हुए शरीरका त्याग करता है? उसउस भावको ही प्राप्त होता है (गीता 8। 6) -- यही विषयरूप कोंपलोंका फूटना है।कोंपलोंकी तरह विषय भी देखनेमें बहुत सुन्दर प्रतीत होते हैं? जिससे मनुष्य उनमें आकर्षित हो जाता है। साधक अपने विवेकसे परिणामपर विचार करते हुए इनको क्षणभङ्गुर? नाशवान् और दुःखरूप जानकर इन विषयोंका सुगमतापूर्वक त्याग कर सकता है (गीता 5। 22)। विषयोंमें सौन्दर्य और आकर्षण अपने रागके कारण ही दीखता है? वास्तवमें वे सुन्दर और आकर्षक है नहीं। इसलिये विषयोंमें रागका त्याग ही वास्तविक त्याग है। जैसे कोमल कोंपलोंको नष्ट करनेमें कोई परिश्रम नहीं करना पड़ता? ऐसे ही इन विषयोंके त्यागमें भी साधकको कठिनता नहीं माननी चाहिये। मनसे आदर देनेपर ही ये विषयरूप कोंपलें सुन्दर और आकर्षक दीखती हैं? वास्तवमें तो ये विषयुक्त लड्डूके समान ही हैं (टिप्पणी प0 745.2)। इसलिये इस संसारवृक्षका छेदन करनेके लिये भोगबुद्धिपूर्वक विषयचिन्तन एवं विषयसेवनका सर्वथा त्याग करना आवश्यक है (टिप्पणी प0 745.3)। अधश्चोर्ध्वं प्रसृताः -- यहाँ च पदको मध्यलोक अर्थात् मनुष्यलोक(इसी श्लोकके मनुष्यलोके कर्मानुबन्धीनि,पदों) का वाचक समझना चाहिये। ऊर्ध्वम् पदका तात्पर्य ब्रह्मलोक आदिसे है? जिसमें जानेके दो मार्ग हैं -- देवयान और पितृयान (जिसका वर्णन आठवें अध्यायके चौबीसवेंपचीसवें श्लोकोंमें शुक्ल और कृष्णमार्गके नामसे हुआ है)। अधः पदका तात्पर्य नरकोंसे है? जिसके भी दो भेद हैं -- योनिविशेष नरक और स्थानविशेष नरक।इन पदोंसे यह कहा गया है कि ऊर्ध्वमूल परमात्मासे नीचे? संसारवृक्षकी शाखाएँ नीचे? मध्य और ऊपर सर्वत्र फैली हुई हैं। इसमें मनुष्ययोनिरूप शाखा ही मूल शाखा है क्योंकि मनुष्ययोनिमें नवीन कर्मोंको करनेका अधिकार है। अन्य शाखाएँ भोगयोनियाँ हैं? जिनमें केवल पूर्वकृत कर्मोंका फल भोगनेका ही अधिकार है। इस मनुष्ययोनिरूप मूल शाखासे मनुष्य नीचे (अधोलोक) तथा ऊपर (ऊर्ध्वलोक) -- दोनों ओर जा सकता है और संसारवृक्षका छेदन करके सबसे ऊर्ध्व (परमात्मा) तक भी जा सकता है। मनुष्यशरीरमें ऐसा विवेक है? जिसको महत्त्व देकर जीव परमधामतक पहुँच सकता है और अविवेकपूर्वक विषयोंका सेवन करके नरकोंमें भी जा सकता है। इसीलिये गोस्वामी तुलसीदासजीने कहा है -- नरक स्वर्ग अपबर्ग निसेनी। ग्यान बिराग भगति सुभ देनी।।(मानस 7। 121। 5)अधश्च मूलान्यनुसंततानि कर्मानुबन्धीनि मनुष्यलोके -- मनुष्यके अतिरिक्त दूसरी सब भोगयोनियाँ हैं। मनुष्ययोनिमें किये हुए पापपुण्योंका फल भोगनेके लिये ही मनुष्यको दूसरी योनियोंमें जाना पड़ता है। नये पापपुण्य करनेका अथवा पापपुण्यसे रहित होकर मुक्त होनेका अधिकार और अवसर मनुष्यशरीरमें ही है।यहाँ मूलानि पदका तात्पर्य तादात्म्य? ममता और कामनारूप मूलसे है? वास्तविक ऊर्ध्वमूल परमात्मासे नहीं। मैं शरीर हूँ -- ऐसा मानना तादात्म्य है। शरीरादि पदार्थोंको अपना मानना ममता है। पुत्रैषणा? वित्तैषणा और लोकैषणा -- ये तीन प्रकारकी मुख्य कामनाएँ हैं। पुत्रपरिवारकी कामना पुत्रैषणा और धनसम्पत्तिकी कामना वित्तैषणा है। संसारमें मेरा मानआदर हो जाय? मैं बना रहूँ? शरीर नीरोग रहे? मैं शास्त्रोंका पण्डित बन जाऊँ आदि अनेक कामनाएँ लोकैषणा के अन्तर्गत हैं। इतना ही नहीं कीर्तिकी कामना मरनेके बाद भी इस रूपमें रहती है कि लोग मेरी प्रशंसा करते रहें मेरा स्मारक बन जाय मेरी स्मृतिमें पुस्तकें बन जायँ लोग मुझे याद करें? आदि। यद्यपि कामनाएँ प्रायः सभी योनियोंमें न्यूनाधिकरूपसे रहती हैं? तथापि वे मनुष्ययोनिमें ही बाँधनेवाली होती हैं (टिप्पणी प0 746)। जब कामनाओंसे प्रेरित होकर मनुष्य कर्म करता है? तब उन कर्मोंके संस्कार उसके अन्तःकरणमें संचित होकर भावी जन्ममरणके कारण बन जाते हैं। मनुष्ययोनिमें किये हुए कर्मोंका फल इस जन्ममें तथा मरनेके बाद भी अवश्य भोगना पड़ता है (गीता 18। 12)। अतः तादात्म्य? ममता और कामनाके रहते हुए कर्मोंसे सम्बन्ध नहीं छूट सकता।यह नियम है कि जहाँसे बन्धन होता है? वहींसे छुटकारा होता है जैसे -- रस्सीकी गाँठ जहाँ लगी है? वहींसे वह खुलती है। मनुष्ययोनिमें ही जीव शुभाशुभ कर्मोंसे बँधता है अतः मनुष्ययोनिमें ही वह मुक्त हो सकता है।पहले श्लोकमें आये ऊर्ध्वमूलम् पदका तात्पर्य है -- परमात्मा? जो संसारके रचयिता तथा उसके मूल आधार हैं और यहाँ मूलानि पदका तात्पर्य है -- तादात्म्य? ममता और कामनारूप मूल? जो संसारमें मनुष्यको बाँधते हैं। साधकको इन (तादात्म्य? ममता और कामनारूप) मूलोंका तो छेदन करना है और ऊर्ध्वमूल परमात्माका आश्रय लेना है? जिसका उल्लेख तमेव चाद्यं पुरुषं प्रपद्ये पदसे इसी अध्यायके चौथे श्लोकमें हुआ है।मनुष्यलोकमें कर्मानुसार बाँधनेवाले तादात्म्य? ममता और कामनारूप मूल नीचे और ऊपर सभी लोकों? योनियोंमें व्याप्त हो रहे हैं। पशुपक्षियोंका भी अपने शरीरसे तादात्म्य रहता है? अपनी सन्तानमें ममता होती है और भूख लगनेपर खानेके लिये अच्छे पदार्थोंकी कामना होती है। ऐसे ही देवताओंमें भी अपने दिव्य शरीरसे तादात्म्य? प्राप्त पदार्थोंमें ममता और अप्राप्त भोगोंकी कामना रहती है। इस प्रकार तादात्म्य? ममता और कामनारूप दोष किसीनकिसी रूपमें ऊँचनीच सभी योनियोंमें रहते हैं। परन्तु मनुष्ययोनिके सिवाय दूसरी योनियोंमें ये बाँधनेवाले नहीं होते। यद्यपि मनुष्ययोनिके सिवाय देवादि अन्य योनियोंमें भी विवेक रहता है? पर भोगोंकी अधिकता होने तथा भोग भोगनेके लिये ही उन योनियोंमें जानेके कारण उनमें विवेकका उपयोग नहीं हो पाता। इसलिये उन योनियोंमें उपर्युक्त दोषोंसे स्वयं को (विवेकके द्वारा) अलग देखना सम्भव नहीं है। मनुष्ययोनि ही ऐसी है? जिसमें (विवेकके कारण) मनुष्य ऐसा अनुभव कर सकता है कि मैं (स्वरूपसे) तादात्म्य? ममता और कामनारूप दोषोंसे सर्वथा रहित हूँ।भोगोंके परिणामपर दृष्टि रखनेकी योग्यता भी मनुष्यशरीरमें ही है। परिणामपर दृष्टि न रखकर भोग भोगनेवाले मनुष्यको पशु कहना भी मानो पशुयोनिकी निन्दा ही करना है क्योंकि पशु तो अपने कर्मफल भोगकर मनुष्ययोनिकी तरफ आ रहा है? पर यह मनुष्य तो निषिद्ध भोग भोगकर पशुयोनिकी तरफ ही जा रहा है। सम्बन्ध -- पीछेके दो श्लोकोंमें संसारवृक्षका जो वर्णन किया गया है? उसका प्रयोजन क्या है -- इसको भगवान् आगेके श्लोकमें बताते हैं।

अपने उपादानकारणरूप सत्त्व? रज और तमइन तीनों गुणोंसे बढ़ी हुई -- स्थूलभावको प्राप्त हुई और विषयरूपी कोंपलोंवाली? उस वृक्षकी बहुतसी शाखाएँ? जो कि अपनेअपने कर्म और ज्ञानके अनुरूप -- कर्म और ज्ञानकी फलस्वरूपा योनियाँ हैं? नीचेकी ओर मनुष्योंसे लेकर स्थावरपर्यन्त और ऊपरकी ओर धर्म यानी विश्वकर्ता ब्रह्मापर्यन्त? वृक्षकी शाखाओंके समान फैली हुई हैं। कर्मफलरूप देहादि शाखाओंसे शब्दादि विषय? कोंपलोंके समान अङ्कुरितसे होते हैं? इसलिये वे शरीरादिरूप शाखाएँ विषयरूपी कोंपलोंवाली हैं। संसारवृक्षका परम मूल -- उपादानकारण पहले बतलाया जा चुका है। अब कर्मफलजनित रागद्वेष आदिकी वासनाएँ जो मूलके समान धर्माधर्मविषयक प्रवृत्तिका कारण और अवान्तरसे ( आगेपीछे ) होनेवाली हैं ( उनको कहते हैं )। वे मनुष्यलोकमें कर्मानुबन्धिनी वासनारूप मूलें देवादिकी अपेक्षा नीचे भी? अविच्छिन्नरूपसे फैली हुई हैं। पुण्यपापरूप कर्म जिनका अनुबन्ध यानी पीछेपीछे होनेवाला है? अर्थात् जिनकी उत्पत्तिका अनुवर्तन करनेवाला है? वे कर्मानुबन्धी कहलाती हैं। यहाँ मनुष्योंका ही विशेषरूपसे कर्ममें अधिकार प्रसिद्ध है ( इसलिये वे मूलें मनुष्यलोकमें कर्मानुबन्धिनी बतलायी गयी हैं )।

This is another imagination related to the parts, different from the one stated before—that is the point.

From the human world up to Virinchi (Brahma)—he states the meaning of the word 'Adhah' (below) with 'Manushyadibhyah' (From humans etc.). Starting from that very point up to Satyaloka—he states the meaning of the word 'Urdhvam' (above) with 'Yavat' etc.

He shows the meaning of the word 'Shakha' (branch) with 'Jnana' etc. He suggests their manifoldness in accordance with their causes with 'Yatha' etc. The shooting of the perceptible objects like sound etc. on the branches is the state of being tender leaves (Pravala).

He illuminates the state of being sprouts with 'Dehadi' (body etc.).

In 'Urdhvamulam,' the root of the Samsara-tree was stated; why is it said now 'Adhashcha mulani' (And roots below)? To this he says—'Samsara' etc.

'Anupravishtatvam' (Being entered into) means being continuous, uninterrupted by following into all Lingas (bodies). He reveals that attachment (Raga) etc. are born of fruits of action with 'Karma' etc. The mutual cause-and-effect relationship of actions and attachments etc.

Because of them being such, the activity is uninterrupted; specifically in the human world (it occurs)—he states the reason for this with 'Atra hi' etc. By the etymology of action/Karma, 'Loka' is the multitude of living beings. That which is both human and a world/plane, the body qualified by Brahminhood etc. which is authorized, is 'Manushyaloka.'

He states another imagination related to the parts of that very tree, different from the one stated before—'Adhashcha' etc. Starting from the human world up to Avichi (hell) is 'Adhah'; starting from that very point up to Satyaloka is 'Urdhvam'; the branches of which Samsara-tree are the fruits of Karma and Upasana (worship), of various kinds. Because it is said 'According to Karma, according to learning'; 'Prasritah'—spread extensively. 'Pravriddhah'—grown thick extensively by the 'Gunas'—Sattva etc.—which are the material causes.

Previously the root was said to be above; now, roots like the Vasanas (latent impressions) of attachment and aversion generated by fruits of action—which are the very causes of engagement in Dharma and Adharma and are internal—relative to Devas etc., these 'Mulani'—roots—are 'Adhah' (below), 'Prasritani'—continuous, 'Anupravishtani'—uninterrupted by following into all. They are 'Karmanubandhini' (binding by Karma).

Upon the expectation 'Where?', He says. In the 'Manushyaloka'; 'Lokyate' (is perceived) thus 'Loka' is the multitude of living beings; that which is both human and a world, the body qualified by Brahminhood etc. which is authorized, is 'Manushyaloka'; in that world of humans, or in the Earth-world. Because the qualification for action belongs specifically to humans, as is well known.

Beings exist in the 'Unmanifest' also in subtle form and in 'bodies' etc., thus 'spread below and above'; 'by the Gunas'—Sattva etc.; objects are 'shoots' because of being pleasant only during perception.

'Roots'—forms of the Lord etc. For the Lord also gives fruit according to the binding of Karma.

And so in the Bhallaveya Shakha—'Brahman is its separate root, Prakriti is the taproot (Samula), Sattva etc. are the secondary roots.

Beings are branches, Vedas (Chandamsi) are leaves, Devas, humans, and animals are branches.

For fruit is born from leaves. Matras (subtle elements) are the fibrous roots (Shipha). Liberation is fruit, non-liberation is fruit. Moksha is essence (Rasa), non-Moksha is essence.

Branches are in the Unmanifest and branches are in the Manifest. Root is in the Unmanifest and root is in the Manifest.

This Ashvattha has trembling leaves of Gunas; it does not stay, it does not stay. For this is never born otherwise, never born otherwise.

'And below'—from humans down to animals, immobile beings etc., ending in Avichi (hell). 'And above'—above humans themselves, extending from Gandharvas, Yakshas etc. up to Hiranyagarbha, 'spread'—attained expansion—are its branches; 'nourished by Gunas'—grown excessively by Sattva etc. Whose 'shoots' are the objects themselves, being forms of tender leaves due to being charming.

The upper root of the Samsara-tree has been said to be Brahman.

'And below'—and here in the human world—its roots, in the form of Vasanas (latent impressions), the secondary roots, are 'distributed'—eternal as a flow. Since they are 'bound by Karma'—Karma alone, called Dharma and Adharma, is the 'Anubandha'—consequence—of which, they are bound by Karma; from Vasanas come actions, from actions come Vasanas—thus this tree is an incessant series—this is the meaning.

'And below, the roots are distributed, bound by action, in the human world.' Of this tree rooted in Brahmaloka and having humans as its tips/end, 'below'—in the human world—roots are distributed, and they are bound by action.

Actions alone are the binding roots that exist below and in the human world—this is the meaning.

For indeed, by actions performed in the state of manhood, one becomes humans, animals, etc. below, and gods etc. above.

Moreover — 'Adhashca' (And below...). The Jivas with limiting adjuncts of effects, like Hiranyagarbha etc., have been spoken of as standing in the place of branches; and among them, those who are evildoers have 'prasritah' (spread out), i.e., attained extension 'adhah' (below) in wombs like animals etc.; and the virtuous have 'prasritah' (spread out) 'urdhvam' (above) in wombs like gods etc., as the branches of that tree of Samsara.

Moreover, they are 'pravriddhah' (nourished/grown) 'gunaih' (by the Gunas), i.e., by the modifications of Sattva etc., like (irrigation by) water sprinkling, 'yathayatham' (suitably). Moreover, 'vishayah' (sense objects), i.e., forms etc., are 'pravalah' (shoots), i.e., standing in place of sprouts, of which (branches), they are such; because of being connected with the modifications of the senses which stand in the place of twigs.

Moreover, 'Adhashca' (And below) — by the word 'ca' (and), 'urdhvam ca' (and above) — the roots are 'anusantatani' (extended/spread continuously), they are 'virudhani' (grown/firmly rooted). The principal Root is the Lord, One alone. But these are intermediate (secondary) roots characterized by the latent impressions (vasanas) of respective enjoyments.

He states their effect. 'Manushyaloke karmanubandhini' (Binding by action in the world of men) — that which has action as its consequence/bond is 'karmanubandhi'; for those who have reached the world of men upon the exhaustion of (past) karma, engagement in actions corresponding to those (vasanas) occurs precisely through the vasanas etc. of the respective enjoyments experienced in the upper and lower worlds. For indeed, the eligibility for action is in this (human world) alone, not in other worlds. Therefore, it is said 'Manushyaloke' (in the world of men).

[15.2] In this verse, however, the entire [entity] ranging from Prakriti down to the Visheshas (specific elements) is imagined as a tree. Thus, in all interpretations as well, the purport must be stated as demonstrating the rejectability of Samsara. Therefore, it is better to imagine Samsara itself directly as the tree.

'Adhashcordhvam ca' (Below and above) — He explains having upward roots and downward branches through the process of individual (Vyashti) creation — with 'Saptaloka' (seven worlds), etc. 'Earth' is an implied indication (upalakshana) for the lower worlds. Regarding the objection that the statements of 'imperishability' (avyayatva) and 'cuttability' (chedyatva) are contradictory, he says — 'Asanga...' (until the rise of right knowledge which is the cause of non-attachment). To avoid contradiction with the observation of destruction even before knowledge of Truth, the statement of 'form of a stream' is made.

To exclude the 'chandas' in the form of meters (letter counts), he says 'Chandamsi' means Shrutis. The word 'Chandas' is used here to make known that they protect the Samsara tree by covering its real form like leaves. Due to being portrayed as leaves of the Samsara tree, the word 'Chandas' here refers to the portion devoted to the three goals (Dharma, Artha, Kama), as in 'Vedavadaratah' [2.42], etc.; with this intention he says 'Vayavyam' etc. Regarding 'How can the Vedas, which are unconnected, be leaves?', he says 'Shrutipratipaditaih' (propounded by Shruti). Still, among many parts of a tree, what is special about portraying them as leaves? Regarding this, it is said 'Vardhate' (grows). He explains that with 'Parnairhi' (For by leaves).

Intending to refer to 'Tam' (That) along with its modes, he says 'Evambhutam' (Such/Thus natured). Objection: 'He who knows the Samsara-Ashvattha is a knower of Veda' is inconsistent; for Samsara or Ashvattha are not the Vedas, by knowing which one is called a knower of Veda. Therefore, here, like in [Manu 11.265] 'But the primordial three-lettered Brahman wherein the Trayi is established... he who knows that is a Vedavit', it is appropriate to refer to the Pranava (Om) or the single Veda of the Krita Yuga. Since the half-matra of Pranava is heard in Shruti to have the Causal Supreme Person as its deity, 'having roots upwards' is well-consistent. Even for the Veda of the Krita Yuga, being of the nature of Vedanta and the root of all, such a designation fits. Thus, being leaves in the form of Chandas etc. is easy to understand for both. Because of the Shruti stating that all speech is pierced by Pranava like leaves by a pin, and the statement of the root-status of the portion propounding special Dharma: 'This Great One is the root of the great Veda-tree; the Rig etc. are the trunks, and others are branches'.

Therefore, the praise here as 'Vedavit' is for the knower of a specific Veda of such nature, not for the knower of just anything that is not Veda; to this he says 'Vedo hi' (For the Veda). Here the word Veda refers to the portion of Veda meant for liberation; 'so what?' regarding this, he says 'Chedyavriksha' (Tree to be cut). This is the intention — the interpretation referring to Pranava etc. is indeed incorrect precisely because 'cuttability by the weapon of non-attachment' would be inappropriate. 'Then that Supreme State is to be sought' [15.4] — this too would be inconsistent there. If you say it would be like 'He who is well-versed in Sabda-Brahman attains the Supreme Brahman'? No, because of contradiction. For there, the attainment of Supreme Brahman is stated for one versed in that; but here, 'having cut that, the Supreme is to be sought'; therefore, since other meanings are impossible and it being established as referring to Samsara, the praise of its knower as 'Vedavit' is only because knowledge of that is useful for the knowledge of the meaning propounded by Vedanta.

'Urdhvamulam' etc. was stated through the process of occasional (naimittika) creation. [15.2] Now, it is stated through the process of perpetual (nitya) creation also — 'Adhashca' (And below). 'Aparashca' (And others/lower) is to avoid repetition of what was said before. 'Punah api' (Again/Yet again) indicates perpetual creation.

Since the upward activity is intended with reference to the world of action (Karma-loka), it refers to Gandharvas etc. Therefore, there is no contradiction with the previously stated 'downward-branchedness' limiting up to the world of the Four-faced (Brahma); with this intention he says — 'Gandharvayaksha...' (in the form of Gandharvas, Yakshas, Gods etc.). By the process stated before. Since Gunas are the cause of subsequent births, the branches of gods, men etc. are 'nourished by Gunas'. Here Gunas are common factors, standing in place of water or the trunk. Here, to exclude the meaning of the word 'Vishaya' as referring to objects of knowledge in general, he says — 'Shabdadi' (Sound etc.). The word 'Pallava' (sprout/shoot) is used to indicate the impossibility of the word 'Pravala' meaning coral here. For in branches, shoots emerge as objects of enjoyment; exactly like that, since sound etc. emerge as objects of enjoyment in the god-branches etc., they have the status of shoots.

Objection: Let the downward branches of the upward-rooted tree be explained by conformity to the root; but what is the root of the spreading again below and above? With the intention of this doubt, he says — 'Katham...' (Regarding 'How', he says). 'Adhashca mulani' (And roots below) is a statement of intermediate/secondary roots. Like another upward branch produced from another root born of contact with the earth, of a creeper hanging down grown on the top of a palace; with this intention he says — 'Brahmalokamulasya' (Of that rooted in Brahma-loka). The mention of 'Manushyaloka' (world of men) is to make known the abundance of eligibility for action there. Due to the propriety of the appositional compound (Karmadharaya), and because actions alone are appropriate as roots everywhere, implying the impropriety of designating Gunas or others connected to it as roots, he says 'Karmani eva anubandhini' (Actions alone are binding). 'Anubandhini' means they bind the person; or else, the meaning is firmly uninterrupted. Regarding 'What is the regulator for stating that actions binding the self are roots situated in the human world?', he explains the mode of being the root — 'Manushyatvavasthayam kritaih' (By those performed in the state of manhood). Just as for a Banyan tree etc. having upward branches, a root in the form of a seed or in the form of aerial roots is born at the tip of the branch; so it could be for the downward-branched one also; this is the idea.

संसार वृक्ष का और विस्तृत चित्रांकन इस श्लोक में किया गया है। गूढ़ अभिप्राय वाले प्रतीकों को शब्दश नहीं लेना चाहिये? फिर वे प्रतीक साहित्य के हों अथवा कला के। वेदों की शैली ही लक्षणात्मक है। दर्शनशास्त्र के सूक्ष्म सिद्धान्तों को व्यक्त करने के लिए जगत् की किसी उपयुक्त वस्तु का वर्णन ऐसी काव्यात्मक शैली में करना? जिससे धर्म के गूढ़ सन्देश या अभिप्राय का बोध कराया जा सके? लक्षणात्मक शैली कही जाती है।भगवान् श्रीकृष्ण कहते हैं कि इस वृक्ष की शाखाएं ऊपर और नीचे फैली हुईं हैं। इनसे तात्पर्य देवता? मनुष्य? पशु इत्यादि योनियों से है। मनुष्य के व्यक्तिगत तथा जगत् के विकास की दिशा कभी उन्नति की ओर होती है? किन्तु प्राय यह पशु जीवन के निम्न स्तर की ओर रहती है। अध और ऊर्ध्व इन दो शब्दों से इन्हीं दो दिशाओं अथवा प्रवृत्तियों की ओर निर्देश किया गया है।गुणों से प्रवृद्ध हुई जीवों की ऊर्ध्व या अधोगामी प्रवृत्तियों का धारण पोषण प्रकृति के सत्त्व? रज और तम? इन तीन गुणों के द्वारा किया जाता है। इन गुणों का विस्तृत विवेचन पूर्व अध्याय में किया जा चुका है।किसी भी वृक्ष की शाखाओं पर हम अंकुर या कोपलें देख सकते हैं जहाँ से अवसर पाकर नईनई शाखाएं फूटकर निकलती हैं। प्रस्तुत रूपक में इन्द्रियों के शब्दस्पर्शादि विषयों को प्रवाल अर्थात् अंकुर कहा गया है। यह सुविदित तथ्य है कि विषयों की उपस्थिति में हम अपने उच्च आदर्शों को विस्मृत कर विषयाभिमुख हो जाते हैं। तत्पश्चात् उन भोगों की पूर्ति के लिये उन्मत्त होकर नयेनये कर्म करते हैं। अत विषयों को प्रवाल कहना समीचीन है।इस श्लोक में भगवान् श्रीकृष्ण कहते हैं कि इस वृक्ष की गौण जड़ें नीचे फैली हुई हैं। परमात्मा तो इस संसार वृक्ष का अधिष्ठान होने से इसका मुख्य मूल है किन्तु इसकी अन्य जड़े भी हैं ? जो इस वृक्ष का अस्तित्व बनाये रखती हैं। मनुष्य देह में यह जीव असंख्य प्रकार के कर्म और कर्मफल का भोग करता है? जिसके फलस्वरूप उसके मन में नये संस्कार या वासनाएं अंकित होती जाती हैं। ये वासनाएं ही अन्य जड़ें हैं? जो मनुष्य को अपनी अभिव्यक्ति के लिये कर्मों में प्रेरित करती रहती हैं। शुभ और अशुभ कर्मों का कारण भी ये वासनाएं ही हैं। जैसा कि लोक में हम देखते हैं? वृक्ष की ये अन्य जड़ें ऊपर से नीचे पृथ्वी में प्रवेश कर वृक्ष को दृढ़ता से स्थिर कर देती हैं? वैसे ही ये संस्कार शुभाशुभ कर्म और कर्मफल को उत्पन्न कर मनुष्य को इस लोक के राग और द्वेष? लाभ और हानि? आय और व्यय आदि प्रवृत्तियों के साथ बाँध देते हैं।अगले दो श्लोकों में इसका वर्णन किया गया है कि किस प्रकार हम इस संसार वृक्ष को काटकर इसके ऊर्ध्वमूल परमात्मा का अपने आत्मस्वरूप से अनुभव कर सकते हैं

'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 establishes 'Adhashcha' with 'Avyakte' etc. By this, 'Its branches—beings—are 'spread' 'below' i.e., in the effect, the body etc. which is inferior relative to itself, and 'above' i.e., in the cause, the Unmanifest, which is superior.' That they exist in a subtle form—is explained. With 'spread,' 'they are said to be' is the remaining part.

In the explanation 'below in Patala etc. and above in Swarga etc.,' the current context would be implicated (confused);

because the word Guna has multiple meanings. He states the intended meaning in 'Gunapravriddhah' with 'Gunaih' etc. For branches are nourished by secondary roots. And Sattva etc. will be stated as secondary roots.

He establishes the shoot-nature of objects with 'Pratitimatra' etc. Meaning, because of being the cause of happiness only at the time of perception. The idea is due to the similarity of intolerance to crushing. The connection is 'Objects are shoots.'

In 'Adhashcha mulani,' the explanation that 'roots are Vasanas like attachment and aversion' is incorrect; because it contradicts the context—with this idea he says 'Mulani' etc. By the word 'Adi' (etc.), insentient and sentient Prakritis and Sattva etc. are grasped; because they are also intended in 'Urdhvamulam.'

Objection: How does 'bound by Karma' apply to the Lord? To this he says—'Bhagavanapi' etc. Here 'Karmanubandhitva' means following Karma. And that is appropriate even for the Lord because He is the giver of fruit through connection with Karma—this is the meaning. Or, Karma alone is the 'Anubandha'—the ultimate cause—that is 'Karmanubandha'; the state of possessing that is 'Karmanubandhitvam.' That too is appropriate for the Lord because He gives fruit through the binding of Karma.

He states the agreement of Shruti regarding the meaning of the two verses with 'Tatha ca' etc.

Of this World-Tree, 'Prithak' (separate) means not included within the tree; 'Samulam' means the root existing with it (taproot); 'Arvacinamulam' means called 'feet' (roots) included within the earth. The justification for 'Chandamsi' is 'Patrebhyo hi' etc. And bodies of Devas etc. are sub-branches. 'Matrah' are subtle elements. 'Shiphah' are fibrous roots. By the words 'Mukti' and 'Amukti,' Knowledge (Jnana) and Action (Karma), which are the means for Moksha and other human goals, are expressed. (They are) intermediate fruit. By the words 'Moksha' and 'Amoksha,' the human goals themselves (are expressed). 'Rasah' is the best fruit. 'Gunah' are objects. 'Alolapatrani'—whose leaves are shoots—he is such.

By 'Na sthiyate' (does not stay), the meaning of the word Ashvattha is stated. So is it momentary? 'Na sthiyate' means there is no destruction of the flow; this is the meaning. Its justification is 'Na hi' etc. The repetition is for the sake of purport (emphasis).

Another imagination regarding the parts of that very Samsara-tree is stated—"Adhashcha" etc. Previously Hiranyagarbha etc., the Jivas with effect-adjuncts, were stated as standing as branches; but now the distinction existing in them is stated.

Among them, those of evil conduct, the doers of evil, are "spread" "below" in wombs of animals etc. But those of pleasant conduct, the doers of good, are "spread" "above" in wombs of gods etc. Therefore "below"—starting from humanness down to the non-Virinchi [hell/animals etc.], and "above"—starting from that very point up to Satyaloka, the branches of that Samsara-tree are "spread."

What kind are they? "Nourished"—grown gross—by the "Gunas"—Sattva, Rajas, and Tamas—transformed into the forms of body, senses, and objects, acting like water-sprinkling.

Moreover, "objects"—sound etc.—are the "shoots"—like sprouts—of which branches of the Samsara-tree, they are such; due to connection with sense-functions standing as the tips of branches and due to being the seat of attachment.

Moreover, "below" and "above," "roots"—secondary roots—characterized by Vasanas of attachment and aversion generated by respective enjoyments, serving as causes for engagement in Dharma and Adharma like roots, are "distributed"—interwoven—in that Samsara-tree. The main root is Brahman alone, so there is no fault.

What kind of secondary roots? Those which have the nature to "Anubandha"—generate subsequently—"Karma"—characterized by Dharma and Adharma—are "Karmanubandhini" (binding by Karma). Where? In the "Manushyaloka"—that which is human and a world, the authorized body qualified by Brahminhood etc. is the human world; in that, they are largely binding by Karma. For the qualification for action belongs to humans, as is well known.

Thus having described the tree consisting of Play (Lila), He states the origin of the tree consisting of Samsara from that very source—"Adhashcha" etc.

"Below"—in various Jivas etc.; "Above"—in Lila-avatars etc.; the branches of that supernatural tree are "spread"—expanded in many forms. By the particle "Cha" (and), the suitability for Lila even of those spread below, through the mode of vision and bliss, is made known.

Moreover, "by the Gunas"—Sattvika etc.—they are "nourished"—attained growth excessively—through watering. Moreover, object-forms etc. have become "shoots" standing as sprouts.

Moreover, for the sake of the worldly binding of those branches, "roots" are "distributed"—grown deep—"below" in the Jivas etc.

He states the purpose—In the "human world," Karma is the "Anubandha"—that which comes after—whose, for their sake they are such? For the purpose of creation etc. through the activity of Karma of those born in the human world.

"Below"—from humans down to immobile beings; "And above"—up to the abode of Brahma, the creator of the universe; "spread"—gone forth—according to actions and knowledge (as fruits), are the branches, like branches, of that tree. "Nourished by Gunas"—made gross by the Gunas—Sattva, Rajas, and Tamas—which are the material causes. "Shoots of objects"—objects—sound etc.—are like shoots; they seem to sprout from the branches of bodies etc. which are fruits of action? Therefore the branches have objects as shoots.

The supreme root, the material cause of the Samsara-tree, was stated before. Now, the Vasanas of attachment and aversion generated by fruits of action are like roots, causes of engagement in Dharma and Adharma, being intermediate; they are "roots" "distributed"—entered—"below"—relative to Devas etc. "Karmanubandhini"—Karma, characterized by Dharma and Adharma, is the "Anubandha"—consequence (subsequent occurrence); following the arising of which (Vasanas), it (Karma) arises? They are binding by Karma, specifically in the "human world." For here indeed, the qualification for action belongs to humans.

As for this described Samsara-tree—

Moreover, "Adhashcha". Doers of good and doers of evil are spoken of as standing as its branches. And they are nourished by the Gunas, Sattva etc.; "Vishayapravalah"—having sound and other objects as leaves.

How? To this He says—"Adhashcha mulani" etc. Below the one having the state of Brahman as the root, in this world, fibrous roots (secondary roots), here called Vasanas, are distributed, "Karmanubandhini" (binding by Karma).

In the state of manhood, in the field of Bharata, indeed by actions done by oneself, one becomes humans, animals etc. below and gods etc. above—this is the meaning.

अधः below? च and? ऊर्ध्वम् above? प्रसृताः spread? तस्य its? शाखाः branches? गुणप्रवृद्धाः nourished by the Gunas? विषयप्रवालाः senseobjects (are) its buds? अधः below? च and? मूलानि the roots? अनुसन्ततानि are stretched forth? कर्मानुबन्धीनि originating action? मनुष्यलोके in the world of men.Commentary The countless objects? large and small? which life needs are all products of the five elements through the activity of the alities. This tree of Samsara is nourished by the three alities of Nature. The senseobjects are its buds and the roots which grow downwards are the bonds of Karma for those who lead a life of passion and attachment in this world? who are under the sway of likes and dislikes. The sprouts of this marvellous tree are the charming objects of the senses with their characteristics of sound? touch? colour? taste and smell. The roots? the Karmic tendencies from the past lives? grow downwards to generate the bonds of Karma in the world of men. These roots strengthen the bondage by further actions.The primal root is ignorance from which arises the eightfold Nature -- the five elements? mind? intellect and egoism. From the stem of the tree spring four branches called Svedaja? Andaja?,Jarayuja and Udbhijja. Eightyfour lakhs (eight million and four hundred thousand) of species came into being.One branch shoots straight upwards. This is the branch of Dharma which yields the fruit of enjoyment in heaven. Another branch is the branch of dispassion which yields the fruit of Selfrealisation. The sun? the planets? the manes and the sages have also come out of this wonderful tree. Above them are the branches of the worlds of Indra and the gods. Still higher are those of the sages and the men of austerities and penance. Still higher is the Satyaloka where Hiranyagarbha dwells.From man down to the immovable objects below and from him up to the realm of the Creator above? whatever regions are attained in accordance with the nature of knowledge or action? they are the ramifying branches of the tree of Samsara. They are nurtured and fattened by the three Gunas which form their material base.The senseobjects such as sound? touch? colour? taste and smell represent the buds that sprout from the branches of the physical bodies which are the products of actions.The highest root of this wondeful tree is Brahman. The secondary roots are the latent impressions (Samskaras) of likes and dislikes? which spread in this world of men and impel them to perform virtuus and vicious actions and bind them fast to actions.Now listen to the way by which this tree can be cut off. Only he who thus cuts his bondage to this tree of Samsara can be happy even in this world. He has the highest wisdom because he stands as a spectator of this tree and knows it as it is? without being tied to it.

Sakhah, the branches, as it were; tasya, of that Tree; prasrtah, extending; adhah, downwards, from the human beings to the immobile (trees etc.); ca, and; urdhvam, upwards, upto Brahma-beginning from the Creator of the Cusmos to Dharma (Death) [According to A.G. 'human beings' stands for the world of human beings, and 'Brahma ' for the 'world of Brahma' (Satva-loka). So Dharma may mean the 'world of Death' (pitr-loka).-Tr.], which, 'in accordance with their work and in conformity with their knowledge' (Ka. 2.2.7), are the results of knowledge and actions; are guna-pravrddhah, strengthened, made stout, by the alities sattva, rajas and tamas, which are their materials; and visaya-pravalah, have the sense-objects as their shoots. The sense-objects (sound etc.) sprout, as it were, like new leaves from the branches (bodies etc.) which are the results of actions. Thery the branches are said to have sense-objects as their shoots.
The supreme Root, the material cause of the Tree of the World, has been stated earlier. And now, the latent impressions of attraction, repulsion, etc. born of the results of action are the subsidiary roots, as it were, which grow later on and become the cause of involvement in righteousness and and unrighteousness. And those mulani, roots; karma-anubandhini, which are followed by actions; anu-santatani, spread, enter; adhah, downwards, as compared with the world of gods; manusya-loke, into the world of human beings particularly-for it is well known that (only) here men have competence for rites and duties. They (these roots) are said to be karma-anubandhini since actions (karma) that are characterized as righteous and unrighteous follow as their product (anubandha), (i.e.) succeed the rise of those (attraction, repulsion, etc.).

The 'secondary roots' of this tree having the main roots in the world of Brahman and its crest in men ramify below in the world of men. They bind them according to their Karma. The meaning is that the effects of acts causing bondag become roots in the world of men. For, the effect of actions done in the human state brings about the further condition of men, beasts etc., down below, and of divinities etc., up above.