BG 15.1
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Devanagari
श्रीभगवानुवाच
ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १ ॥
Verse text
śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit
Synonyms
śrī-bhagavān uvāca
—
the Supreme Personality of Godhead said
;
ūrdhva-mūlam
—
with roots above
;
adhaḥ
—
downwards
;
śākham
—
branches
;
aśvattham
—
a banyan tree
;
prāhuḥ
—
is said
;
avyayam
—
eternal
;
chandāṁsi
—
the Vedic hymns
;
yasya
—
of which
;
parṇāni
—
the leaves
;
yaḥ
—
anyone who
;
tam
—
that
;
veda
—
knows
;
saḥ
—
he
;
veda-vit
—
the knower of the Vedas..
Translation
The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Translation (Visvanatha Cakravarti Thakura)
1. They speak of this indestructible aśvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas.
Translation (Baladeva Vidyabhusana)
1. They speak of this indestructible aśvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas.
Purport
After the discussion of the importance of bhakti-yoga, one may question, “What about the Vedas ?” It is explained in this chapter that the purpose of Vedic study is to understand Kṛṣṇa. Therefore one who is in Kṛṣṇa consciousness, who is engaged in devotional service, already knows the Vedas.
The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree’s roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.
This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities’ activities, namely, religion, economic development, sense gratification and liberation.
Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree’s reflection is situated on water. Desire is the cause of things’ being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it.
This tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahman to be the root of this material tree, and from the root, according to Sāṅkhya philosophy, come prakṛti, puruṣa, then the three guṇas, then the five gross elements ( paṣca-mahā-bhūta ), then the ten senses ( daśendriya ), mind, etc. In this way they divide up the whole material world into twenty-four elements. If Brahman is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality. The prakṛti is the external energy of the Supreme Lord, and the puruṣa is the Supreme Lord Himself, and that is explained in Bhagavad-gītā. Since this manifestation is material, it is temporary. A reflection is temporary, for it is sometimes seen and sometimes not seen. But the origin from whence the reflection is reflected is eternal. The material reflection of the real tree has to be cut off. When it is said that a person knows the Vedas, it is assumed that he knows how to cut off attachment to this material world. If one knows that process, he actually knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas is attracted by the beautiful green leaves of the tree. He does not exactly know the purpose of the Vedas. The purpose of the Vedas, as disclosed by the Personality of Godhead Himself, is to cut down this reflected tree and attain the real tree of the spiritual world.
Purport (Visvanatha Cakravarti Thakura)
The fifteenth chapter states that detachment is the cause of cessation of birth, that the soul is an aṁśa of the Lord, and that Kṛṣṇa is superior to matter and the jīva.
The second to last verse of the last chapter stated that by bhakti-yoga one attains the status of Brahman:
māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate BG 14.26
The question may be asked “How does a person attain impersonal Brahman by bhakti-yoga rendered to the Lord who possesses a human form?”
True, I am human in form, but I am the basis of Brahman, the supreme shelter of Brahman. This statement, which functions as a sūtra , forms the beginning of chapter fifteen. You said that the devotee, surpassing the guṇas (sa guṇān samatītya), attains the status of Brahman. What is this material world made of the guṇas? From where did it begin? Who is that jīva who surpasses saṁsāra by devotion to You? You also spoke of the jīva being qualified for Brahman (brahma-bhūyāya kalpate). What is that Brahman? And who are You, the basis of the Brahman?
Anticipating these questions, the Lord now speaks. First, with use of a metaphor, the material world made of guṇas is compared to an aśvattha tree. Above all planets, in Satyaloka, lives four-headed Brahmā, who is the one root of the tree of the material world, and who is composed of mahat-tattva, the first sprout from prakṛti (ūrdhva-mūla). The branches of the tree are below, composed of devas, Gandharvas, Kinnaras, asuras, Rākṣasas , Pretas, Bhūtas, humans, cows, horses and such beasts, birds, insects, worms, moths, and immobile creatures at the bottom, in the realms of Svaḥ, Bhuvaḥ and Bhūloka.
This aśvattha tree is the best tree because it lets one fulfill one’s goals of artha, dharma, kāma and mokṣa. But according to the viewpoint of bhakti, aśvaḥ means that which will not last till tomorrow (a= not, śvaḥ= tomorrow). Aśvattha therefore means that which is bound to perish. For the non-devotees however, it appears to be indestructible (avyayam). Chandāṁsi refers to the Vedas, which expound karma in such verses as the following:
vāyavyaṁ śvetam ālabheta bhūmikām
Desiring wealth and power one should sacrifice a white horse in the northwest. Taittirīya Saṁhitā 2.1.1.1
aindram ekādaśaka-pālaṁ nirvapet prajākāmaḥ
Desiring offspring one should offer eleven oblations in the east. Baudhāyana Śrauta Sūtras 13.2.120.7
Because they expand the bondage of the material world, they are called the leaves (parnāṇi). With these leaves the tree becomes attractive. He who knows this tree is the knower of the Vedas.
Katha vallī śruti says:
ūrdhva-mūlo’vāk-śākha eṣo’ śvatthaḥ sanātanaḥ
This eternal aśvattha tree has its root is upwards and branches downwards. Kaṭha Upaniṣad 2.3.1
Purport (Baladeva Vidyabhusana)
In the fifteenth chapter Kṛṣṇa explains that detachment is the means of cutting saṁsāra, the jīva is the Lord’s aṁśa and that He is the Supreme Lord endowed with wonderful qualities.
It has been described previously that though the jīva is naturally endowed with eight qualities and is filled with knowledge and bliss, he associates with the guṇas of prakṛti according to his beginningless imprints in the form of karma, arranged in that manner by the will of the Lord. His association is of many types. He overcomes this association by discriminating knowledge, culminating in bhakti to the Lord. Gaining that, the jīva attains his svarūpa, takes shelter of the Lord and remains with the Lord forever in bliss. This has just been stated (in the last verse of the last chapter).
Detachment which causes steadiness in that discriminating knowledge about the jīva; the jīva’s position as an aṁśa of the worshipful Lord; and the Lord’s supreme position over all others are described in this fifteenth chapter for use in the above mentioned objectives. [Note: They are useful for discriminating prakṛti, jīva and the Lord, for inspiring bhakti, realizing ones svarūpa and surrendering fully to the Lord.] In three verses the Lord describes the world of saṁsāra as a tree and detachment as a sword, in order to illustrate the power of detachment to cut saṁsāra composed of variegated guṇas.
They say this aśvattha tree of saṁsāra has its branches down and root upwards. Upwards, in Satya-loka at the top of the universe, lies the root of the tree, in the form of four-headed Brahmā composed of mahat tattva, which is the first sprout coming from the seed of pradhāna. The tree has branches, so-called because of spreading out in all directions, going downwards below Satya-loka, in svar, bhuvar and bhū lokas, in the form of devas, gandharvas, kinnaras, asuras, yakṣas, rākṣasas, men, animals, birds, insects, fish and trees. The aṣvattha tree (saṁsāra) is considered the best of trees because of having the fruits of artha, dharma, karma and mokṣa. This tree is eternal (avyayam) in the sense of being continuous, because it does not disappear except through the discriminating knowledge mentioned in the Gītā. The śrutis also describe this tree:
ūrdhva-mūlo’vāk-śākha eṣo’śvatthaḥ sanātanaḥ
This aśvattha tree, with its root upwards and branches downwards is eternal.
Kaṭha Upaniṣad 6.1
ūrdhva-mūlam arvāk-śākhaṁ vṛkṣaṁ yo veda samprati
na sa jātu janaḥ śraddadhyat mṛtyur mā mārayad itiḥ
He who knows now this tree with root upward and branches downward will not believe that death will kill him. (Taittirīya Āraṇyaka 1.11.5)
The statements of the śruti which propound performance of kāmya karma (chandāṁsi) are called the leaves of the tree of saṁsāra, because the verses increase the very cause of saṁsāra—the vāsanās or impressions (as the leaves nourish the tree). Śruti verses such as the following are indicated.
vāyavyaṁ śvetam ālabheta bhūti-kāma
Desiring wealth and power one should sacrifice a white horse to Vāyu. (Taittirīya Saṁhitā 2.1.1.1)
aindram ekādaśaka-pālaṁ nirvapet prajā-kāmaḥ
Desiring offspring one should offer eleven oblations to Indra. (Baudhāyana Śrauta Sūtras 13.2.120.7)
A tree grows and flourishes by the leaves. He alone who understands this aśvattha tree as described above knows the Vedas. The Veda describes this world as a tree, with the intention of showing that it should be cut down. One who knows how to cut down this tree of saṁsāra is called a knower of the meaning of the Vedas.
Surrender Unto Me
Just as the banyan tree of the material world is up‑side down (the roots are upwards and the branches downwards) because it is just a reflection of the real tree which is situated in the spiritual world and this tree is situated on the desire of the living entity, just as the reflection of the tree is situated on water. One's material position is situated upon his desire.
Just as a banyan tree is very intricate, very complicated, in the same way, this material world is very, very complicated. The closer one gets to the leaves (of the reflected tree) the further away one gets from the spiritual world, even though it seems superficially that it is very high in the tree, it is actually very low because it is a reflection.
In his transmigration, the living entity, trying to taste the fruits of the tree, is moving from branch to branch, higher and higher, lower and lower, and the modes of material nature are nourishing his position. He is trying to enjoy but what he really wants is to get out, to get into the reality where the fruits are real, where the enjoyement is real, but he stuck on the tree of the material world, going from branch to branch, thinking that the next branch will be the one which will give him the fruit that he is looking for, that will satisfy him. TEXT 2
adhas cordhvam prasrtas tasya sakha
guna‑pravrddha visaya‑pravalah
adhas ca mulany anusantatani
karmanubandhini manusya‑loke
adhah‑‑downward; ca‑‑and; urdhvam‑‑upward; prasrtah‑‑extended; tasya‑‑its; sakhah‑‑branches; guna‑‑by the modes of material nature; pravrddhah‑‑developed; visaya‑‑sense objects; pravalah‑‑twigs; adhah‑‑downward; ca‑‑and; mulani‑‑roots; anusantatani‑‑extended; karma‑‑to work; anubandhini‑‑bound; manusya‑ loke‑‑in the world of human society.
TRANSLATION
The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.
Depending upon where the person is situated on the tree, he has different types of sense objects and according to the different combinations of the three modes of material nature, that influence a particular part of the tree ‑ the sense objects or the twigs will be a certain variety.
Travelling from branch to branch, thinking that he is making progress, but actually he is simply entangled in this incredible complex net work of the tree of the material world.