- B.G 15.01
śrībhagavānuvāca
The auspicious Lord said:
ūrdhvamūlamadhaḥśākhaṃ aśvatthaṃ prāhuravyayam। chandāṃsi yasya parṇāni yastaṃ veda sa vedavit ॥1॥
They speak of the imperishable peepul tree having its roots above and branches below. Its leaves are the Vedas, i.e. knowledge; he who knows it is the knower of the Vedas.
Bhā.: This chapter presents an understanding of the characteristics of the universal-society, and the means of transcending it. 'ūrdhva' - Lord Viṣṇu, is superior everywhere. Inferior branches are beings. The Vedas, i.e. knowledge, like leaves, are the cause of fruits.
Tāt.: Here, the union of consciousness and matter is declared to be a tree. The earth, the deity, is like clay, the insentient. Lord Hari, due to the superiority of the roots, is remembered as having roots above. From there, the inferior - 'mahat aham', i.e. the great ego principle, intellect - joined with elements, emerged. The branches are the Vedic hymns, and the leaves represent desires and liberation.
- B.G 15.02
adhaścordhvaṃ prasṛtās tasya śākhā guṇapravṛddhā viṣayapravālāḥ। adhaśca mūlāny anusaṃtatāni karmānubandhīni manuṣyaloke ॥2॥
The branches of this tree extend both upwards and downwards, nourished by the qualities (i.e. goodness, passion, and ignorance), with sense objects as their sprouts. Its roots also spread below, binding the being as per one's actions, in the human world.
Bhā.: In the unmanifest form as well, elements exist subtly within the body, is indicated by - 'below and above, they spread'. The 'guṇa' i.e. qualities mentioned are goodness and others. The analogy of perceiving objects as pleasures only is indicated by the phrase 'sense objects as sprouts'. The roots are various divine forms. Indeed, the Lord dispenses results based on actions alone - 'karmānubandhīni', i.e. 'binding as per the actions'.
Tāt.: The effect is situated in the causes; pervaded in the effects is the cause. The branches and roots are mutually continuous indeed. Objects are perceived as sprouts due to their visibility.
- B.G 15.03 and 04
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā। aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśasreṇa druḍena chittvā ॥3॥
The form of this tree cannot be perceived here, neither its end nor its beginning, nor the way it is established. One must cut down this well-rooted banyan tree with the strong weapon of detachment.
tataḥ paraṃ tat parimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ। tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ॥4॥
Then, one should seek that ultimate goal, reaching which, one does not return again by calling - "I surrender to that primeval person from whom the ancient creation has emanated".
Bhā.: The AS-IS state of the universe is not easy to perceive. It's 'anta' i.e. end, and 'ādi' i.e. beginning, both are Lord Viṣṇu. 'asaṅgaśastreṇa' i.e. the weapon of detachment - implies the knowledge that is accompanied with the absence of attachment. 'chedaḥ' i.e. cutting - critical reflection. For that purpose only, one should surrender to Him. Hence, Krishna is showing how one should surrender by quoting in the first person - "I surrender... ". There is no one who exists other than the Lord, to whom one can surrender.
Tāt.: Testimonial is provided elaborating on the Peepul tree analogy, emphasizing - "By knowledge alone, one should discern and seek Lord Viṣṇu. Surrender to him, the original source, as this world is a manifestation of his divine part."
- B.G 15.05
nirmānamohā jitasaṅgadoṣā adhyātmanityā vinivṛttakāmāḥ। dvandvairvimuktāḥ sukhaduḥkhasaṃjñairgacchantyamūḍhāḥ padamavyayaṃ tat ॥5॥
Those who are free from pride and delusion, who have conquered the evil of attachment, who are ever dwelling in the spiritual knowledge, who have turned away from desires, and who are liberated from the pairs of opposites and from the notions of happiness and distress, the undeluded reach that eternal state.
Bhā.: The means of attaining liberation is stressed.
- B.G 15.06
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ। yadgatvā na nivartante taddhāma paramaṃ mama ॥6॥
My supreme abode is not illuminated by the sun, nor by the moon, nor by fire. Once you reach there, you do not return.
Bhā.: The root form of the supreme Lord is explained.
- B.G 15.07
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ। manaḥṣaṣṭhānīṃdriyāṇi prakṛtisthāni karṣati ॥7॥
Indeed, an eternal fragment of myself becomes a living entity in the world of living beings and employs the six senses, including the mind, which are situated in material nature.
Tāt.: Testimonial continues elaborating - "Though different, because of a small resemblance, the beings are considered as if they were a part."
- B.G 15.08
śarīraṃ yad avāpnoti yaccāpyutkrāmatīśvaraḥ। gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt ॥8॥
The being, which acquires and abandons the body, is seized by the Lord, who carries it along, just as the wind bears fragrances from their source.
Bhā.: Several testimonials are provided to substantiate how the īśvaraḥ, i.e. the Lord, having grasped the individual being, takes with him the being when he departs the material body. Specific clarity is provided on the limited freewill that is available for individual being on intentionality. The analogy 'like fragrance' indicate the subtleness involved.
Tāt.: He, the master, departs, grasping the individual being with him.
- B.G 15.09
śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇameva ca। adhiṣṭhāya manaścāyaṁ viṣayānupasevate ॥9॥
He presides over the senses such as ear, eye, touch, tongue, and nose, along with the mind, engage with and enjoy the sensory objects.
Bhā.: The Lord also enjoys through the senses, only those endowed with auspicious qualities. Indeed, sin does not reach Him.
Tāt.: Even though the Lord is in complete bliss, indeed, playfully partakes in enjoyment.
- B.G 15.10
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam। vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ॥10॥
Those who are deluded do not perceive that Lord, the being endowed with auspicious qualities, as it stays, or enjoys, or departs; but those with the eye of knowledge can see.
Bhā.: This verse clarifies why the deluded do not perceive the Lord.
- B.G 15.11
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam। yatanto'py akṛtātmāno nainaṃ paśyanty acetasaḥ ॥11॥
Yogis who strive can perceive this truth, situating themselves within the Ātman. However, those who are undisciplined and unaware, despite their efforts, fail to perceive it.
Bhā.: The word 'yatanto' i.e. striving implies those attaining knowledge. The 'akṛtātmānaḥ', i.e undisciplined, are impure-minded.
- B.G 15.12
yadādityagataṃ tejo jagadbhāsayate'khilam। yaccandramāsi yaccāgnau tattejo viddhi māmakam ॥12॥
The light that resides in the sun, which illuminates the entire world, as well as the light in the moon and fire, understand that light to be mine.
Bhā.: The text elaborates on the previously mentioned knowledge (in 15.10), starting with 'that which is in the sun' and so forth.
- B.G 15.13
gāmāviśya ca bhūtāni dhārayāmyahamojasā। puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ॥13॥
By entering the earth, I support all living entities with my energy. I nourish all the herbs, becoming the essence of Soma.
Bhā.: 'gām' means Earth
Tāt.: Due to gentleness, this one is named Soma
- B.G 15.14
ahaṁ vaiśvānaro bhūtvā prāṇināṁ dehamāśritaḥ। prāṇāpānasamāyuktaḥ pacāmyannaṁ caturvidham ॥14॥
I, having become the universal fire, residing in the bodies of living beings, joined with the outgoing and incoming breaths, digest the four kinds of food.
Tāt.: He indeed is Vishnu, situated in fire, always known as Vaiśvānara, who is the eternal sustenance for all humanity.
- B.G 15.15
sarvasya cāhaṃ hṛdi saṃniviṣṭo mattaḥ smṛtirjñānamapohanaṃ ca। vedaiśca sarvairahameva vedyo vedāntakṛdvedavideva cāham ॥15॥
I reside in the heart of every being, and from me arise memory, knowledge, and removal of misconceptions. Through all the Vedas, I am to be understood; I am the author of Vedānta and the one who truly knows the Vedas.
Bhā.: The correct conclusion of the Vedas based on inquiry is known as Vedānta, i.e. Brahma Sutras, authoured by sage Vyāsa.
Tāt.: Lord Vyāsa is the author of Vedānta sutras, i.e. Brahma sutras.
- B.G 15.16, 17 and 18
dvāv imau puruṣau loke kṣaraś cākṣara eva ca। kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate ॥16॥
In this world, there are two types of beings: Kṣara i.e. the changing and Akṣaraḥ i.e. the unchanging. All creatures are Kṣaras i.e. the changing, but the imperishable insentient, i.e. Prakrti, is called the Akṣaraḥ i.e. the unchanging.
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ। yo lokatrayamāviśya bibhartyavyaya īśvaraḥ ॥17॥
The highest person is said to be another, the Supreme Ātman, who, entering the three worlds, sustains, the Lord of the imperishable Paakrti.
yasmāt kṣaramatīto'hamakṣarādapi cottamaḥ। ato'smi loke vede ca prathitaḥ puruṣottamaḥ ॥18॥
I am known as the Supreme Person in the world and the Vedas because I transcend both the 'Kshara', subjected to change, and the 'Akshara', the unchanging.
Bhā.: The word 'Kṣara' is used to refer to beings starting from Lord Brahma. The words 'Kūṭastha' and 'Akshara' refer to Prakrti.
Tāt.: He is known as 'Purushottama', the Supreme Being, because he transcends both the 'Kshara' the changing, and 'Akshara' the unchanging.
- B.G 15.19
yo mām evam asaṁmūḍho jānāti puruṣottamam। sa sarvavid bhajati māṁ sarvabhāvena bhārata ॥19॥
O Bharata, the one who knows Me as the Supreme Person without any delusion worships Me with complete devotion.
- B.G 15.20
iti guhyatamaṁ śāstram idam uktaṁ mayānagha। etad buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata ॥20॥
O sinless one, I have imparted this most confidential teaching. By understanding this, one becomes wise and achieves all that is to be accomplished, O descendant of Bharata.
