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.

Gīta Bhāshya 15.01

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.

saṁsārasvarūpatadatyayopāyavijñānāni asminnadhyāye darśayati-

This chapter presents an understanding of the characteristics of the universal-society, and the means to transcend it.

ūrdhvo viṣṇuḥ।

The word 'ūrdhva' in the context is Lord Viṣṇu.

"ūrdhvapavitro vājīnīvasvamṛtamasmi। draviṇaṃ savarcasam॥"

"I am 'ūrdhva', i.e. elevated, purity, swift like a horse, immortal, possessing wealth and full of radiance."

iti hi śrutiḥ।

- thus indeed is the Vedic testimonial.

ūrdhvaḥ uttamaḥ sarvataḥ। adhaḥ nikṛṣṭam। śākhā bhūtāni। śvo'pi ekaprakāreṇa na tiṣṭhatīti aśvatthaḥ। tathāpi na pravāhavyayaḥ। pūrvabrahmakāle yathā sthitiḥ tathā sarvatrāpi iti avyayatā। phalakāraṇatvāt - cchandasāṃ parṇatvam। na hi kadācidapi ajāte parṇe phalotpattiḥ ॥1॥

The 'ūrdhva', i.e. elevated, is superior everywhere. 'adhaḥ', i.e. below, is inferior. Branches are beings. Tomorrow does not remain the same as today, hence the comparison to the peepul tree. At the same time it does not lose its essence. In the age of Brahma, as it was, so it remains everywhere, signifying immutability. The Vedas, i.e. knowledge, like leaves, are the cause of fruits. Indeed, there is no fruit production if there are no leaves.

Gīta Tātparya 15.01

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.

trayodaśādhyāyoktaṃ vivicya darśayati-

It elaborates on the topics touched on in the thirteenth chapter (13.06).

"pṛthaṅg mūlaṃ haristvasya jagadvṛkṣasya bhūmivat। sattvādi-yukte cidacitprakṛtī mūlabhāgavat॥ Atrāpi cidacid-yogo vṛkṣavat samprakīrtitaḥ। Pṛthivī devatāvat taddharirmṛdvadacetana। Uttamatvāttu mūlānāmūrdhvamūlastvayaṃ smṛtaḥ। Nīcāstato mahadahambuddhayo bhūtasaṃyutāḥ। Śākhāḥ chandāṃsi parṇāni kāmamokṣaphale hyataḥ॥ ॥1॥

"Lord Hari is the distinct root of the world tree. The earth, possessing qualities such as sattva, represents both the conscious and unconscious aspects of nature, being the divine root. 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."