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.

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'.

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-

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:

"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॥"

"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."

iti ॥2॥

- 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.

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

"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."