B.G 15.02

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके ॥२॥

adhaścordhvaṃ prasṛtās tasya śākhā guṇapravṛddhā viṣayapravālāḥ। adhaśca mūlāny anusaṃtatāni karmānubandhīni manuṣyaloke ॥2॥

[अधः (adhaḥ) - below; च (ca) - and; ऊर्ध्वम् (ūrdhvam) - above; प्रसृताः (prasṛtāḥ) - spread; तस्य (tasya) - its; शाखाः (śākhāḥ) - branches; गुणप्रवृद्धाः (guṇapravṛddhāḥ) - nourished by the modes; विषयप्रवालाः (viṣayapravālāḥ) - sense objects as sprouts; अधः (adhaḥ) - below; च (ca) - and; मूलानि (mūlāni) - roots; अनुसन्ततानि (anusaṃtatāni) - extended; कर्मानुबन्धीनि (karmānubandhīni) - binding as per ones actions and the resulting fruits; मनुष्यलोके (manuṣyaloke) - in the world of humans;]

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.

Gīta Bhāshya 15.02

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'.

अव्यक्तेऽपि सूक्ष्मरूपेण सन्ति शरीरादौ भूतानि इति अधश्चोर्ध्वं प्रसृताः। गुणैः सत्त्वादिभिः। प्रतीति मात्रसुखत्वात् प्रवालाः विषयाः। मूलानि भगवद्रूपादीनि। भगवानपि कर्मानुबन्धेन हि फलं ददाति।तथा च भाल्लवेयशाखायाम्-

avyakte'pi sūkṣmarūpeṇa santi śarīrādau bhūtāni iti adhaścordhvaṃ prasṛtāḥ। guṇaiḥ sattvādibhiḥ। pratīti mātrasukhatvāt pravālāḥ viṣayāḥ। mūlāni bhagavadrūpādīni। bhagavānapi karmānubandhena hi phalaṃ dadāti। tathā ca bhāllaveyaśākhāyām-

[अव्यक्तेऽपि (avyakte'pi) - even in the unmanifest; सूक्ष्मरूपेण (sūkṣmarūpeṇa) - in subtle form; सन्ति (santi) - exist; शरीरादौ (śarīrādau) - in the body and so on; भूतानि (bhūtāni) - elements; इति (iti) - thus; अधश्चोर्ध्वं (adhaścordhvaṃ) - below and above; प्रसृताः (prasṛtāḥ) - spread; गुणैः (guṇaiḥ) - by qualities; सत्त्वादिभिः (sattvādibhiḥ) - such as goodness; प्रतीति (pratīti) - perception; मात्रसुखत्वात् (mātrasukhatvāt) - due to mere pleasure; प्रवालाः (pravālāḥ) - tender shoots; विषयाः (viṣayāḥ) - objects; मूलानि (mūlāni) - roots; भगवद्रूपादीनि (bhagavadrūpādīni) - forms of the divine; भगवानपि (bhagavānapi) - even the Lord; कर्मानुबन्धेन (karmānubandhena) - as per the actions; हि (hi) - indeed; फलं (phalaṃ) - fruit; ददाति (dadāti) - gives; तथा (tathā) - thus; च (ca) - and; भाल्लवेयशाखायाम् (bhāllaveyaśākhāyām) - in the Bhāllaveya branch;]

In the unmanifest form as well, elements exist subtly within the body, is indicated by the verse - 'adhaścordhvaṃ prasṛta', below and above, they spread. The 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. This is also mentioned in the Bhāllaveya Vedic branch:

"ब्रह्म वा अस्य पृथङ्ग्मूलं प्रकृतिः समूलम्। सत्त्वादयोऽर्वाचीनमूलम्। भूतानि शाखाः। छन्दांसि पर्णानि। देवनृतिर्यञ्चश्च शाखाः। पत्रेभ्यो हि फलं जायते। मात्राः शिफाः। मुक्तिः फलं अमुक्तिः फलम्। मोक्षो रसः अमोक्षो रसः। अव्यक्ते च शाखाः व्यक्ते च शाखाः। अव्यक्ते च मूलं व्यक्ते च मूलम्। एषोऽश्वत्थो गुणालोलपत्रो न स्थीयते न न स्थीयते। न ह्येष कदाचनान्यथा जायते नान्यथा जायते॥"

"brahma vā asya pṛthaṅgmūlaṃ prakṛtiḥ samūlam। sattvādayo'rvācīnamūlam। bhūtāni śākhāḥ। chandāṃsi parṇāni। devanṛtiryañcaśca śākhāḥ। patrebhyo hi phalaṃ jāyate। mātrāḥ śiphāḥ। muktiḥ phalaṃ amuktiḥ phalam। mokṣo rasaḥ amokṣo rasaḥ। avyaktae ca śākhāḥ vyakte ca śākhāḥ। avyaktae ca mūlaṃ vyakte ca mūlam। eṣo'śvattho guṇālolapatro na sthīyate na na sthīyate। na hyeṣa kadācanānyathā jāyate nānyathā jāyate॥"

[ब्रह्म (brahma) - Brahman; वा (vā) - or; अस्य (asya) - of this; पृथङ्ग्मूलं (pṛthaṅgmūlaṃ) - distinct root; प्रकृतिः (prakṛtiḥ) - nature; समूलम् (samūlam) - with root; सत्त्वादयः (sattvādayaḥ) - qualities like sattva; अर्वाचीनमूलम् (arvācīnamūlam) - recent root; भूतानि (bhūtāni) - beings; शाखाः (śākhāḥ) - branches; छन्दांसि (chandāṃsi) - Vedic meters; पर्णानि (parṇāni) - leaves; देवनृतिः (devanṛtiḥ) - divine dance; यञ्चः (yañcaḥ) - and sacrifice; शाखाः (śākhāḥ) - branches; पत्रेभ्यः (patrebhyaḥ) - from leaves; हि (hi) - indeed; फलं (phalaṃ) - fruit; जायते (jāyate) - is born; मात्राः (mātrāḥ) - measures; शिफाः (śiphāḥ) - fibers; मुक्तिः (muktiḥ) - liberation; फलं (phalaṃ) - fruit; अमुक्तिः (amuktiḥ) - non-liberation; फलम् (phalam) - fruit; मोक्षः (mokṣaḥ) - release; रसः (rasaḥ) - essence; अमोक्षः (amokṣaḥ) - non-release; रसः (rasaḥ) - essence; अव्यक्ते (avyakte) - in the unmanifest; च (ca) - and; शाखाः (śākhāḥ) - branches; व्यक्ते (vyakte) - in the manifest; च (ca) - and; शाखाः (śākhāḥ) - branches; अव्यक्ते (avyakte) - in the unmanifest; च (ca) - and; मूलं (mūlaṃ) - root; व्यक्ते (vyakte) - in the manifest; च (ca) - and; मूलम् (mūlam) - root; एषः (eṣaḥ) - this; अश्वत्थः (aśvatthaḥ) - sacred fig tree; गुणालोलपत्रः (guṇālolapatraḥ) - with qualities as trembling leaves; न (na) - not; स्थीयते (sthīyate) - stands; न (na) - not; न (na) - not; स्थीयते (sthīyate) - stands; न (na) - not; हि (hi) - indeed; एषः (eṣaḥ) - this; कदाचन (kadācana) - ever; अन्यथा (anyathā) - otherwise; जायते (jāyate) - is born; न (na) - not; अन्यथा (anyathā) - otherwise; जायते (jāyate) - is born;]

"Brahman is its root, and Prakrti its distinct root. Qualities like sattva have recent roots. Beings are branches. Vedic meters are leaves. Divine dance and sacrifice are branches. Indeed, fruit is born from leaves. Measures are fibers. Liberation is a fruit; non-liberation is a fruit. Release is essence; non-release is also the essence. The unmanifest and manifest are branches. The unmanifest and manifest are roots as well. This sacred fig tree with qualities as trembling leaves does not stand, nor does it not stand. Indeed, this is never otherwise born, nor otherwise born."

इति ॥२॥

iti ॥2॥

[इति (iti) - thus;]

- stated thus.

Gīta Tātparya 15.02

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.

"कारणेषु स्थितं कार्यं व्याप्तं कार्येषु कारणम्। अन्योन्यसन्तताः शाखा मूलानि च सदैव तु। विषयाः दर्शनीयत्वात् प्रवालसद्रुशाः मताः।"

"kāraṇeṣu sthitaṃ kāryaṃ vyāptaṃ kāryeṣu kāraṇam। anyonyasantatāḥ śākhā mūlāni ca sadaiva tu। viṣayāḥ darśanīyatvāt pravālasadṛśāḥ matāḥ।"

[कारणेषु (kāraṇeṣu) - in the causes; स्थितं (sthitaṃ) - situated; कार्यं (kāryaṃ) - effect; व्याप्तं (vyāptaṃ) - pervaded; कार्येषु (kāryeṣu) - in the effects; कारणम् (kāraṇam) - cause; अन्योन्यसन्तताः (anyonyasantatāḥ) - mutually continuous; शाखा (śākhā) - branches; मूलानि (mūlāni) - roots; च (ca) - and; सदैव (sadaiva) - always; तु (tu) - indeed; विषयाः (viṣayāḥ) - objects; दर्शनीयत्वात् (darśanīyatvāt) - due to being visible; प्रवालसद्रुशाः (pravālasadṛśāḥ) - like sprouts; मताः (matāḥ) - considered;]

"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."