Bhagavad Gita Chapter 15, Verse 1

English Translation

The Blessed Lord said They say that the peepul Tree, which has its roots upward and the branches downward, and of which the Vedas are the leaves, is imperishable. He who realizes it is knower of the Vedas.

Detailed Commentary

Chapter 15, Verse 1. Explanation Ūrdhvamūlamadhaḥśākham — Here, in the first verse of the fifteenth chapter, the Lord has indicated the entire subject matter, similar to the initial verses of the thirteenth chapter. The word "Ūrdhvamūlam" indicates the Supreme Being (Paramatma), "Adhaḥśākham" indicates Brahmaji, and "Aśvattham" indicates the world (samsara). One who knows the root of this world-tree (samsaravriksha), the omnipotent Paramatma, is said to be a knower of the Vedas (Vedavit). Normally, the roots of a tree are below and its branches above, but this world-tree is so unique that its root is above and its branches are below. This signifies that the Supreme Abode (Paramdhama) of the Lord is above all material realms. Brahmaji is the principal branch of the world-tree because at the time of the world's creation, Brahmaji is the first to manifest. For this reason, he is called the principal branch. Brahmaloka is below the Lord's Abode, hence it is referred to as Adhaḥśākha. This world-tree has its root upwards because Paramatma is its foundation. From Paramatma, Brahmaji manifests, who is described by Adhaḥśākham. In all criteria – space, time, qualities (guna), form, knowledge (vidya), etc. – Paramatma is supreme. There is none above Him, nor anyone equal to Him. Paramatma is the foundation of the world-tree. Therefore, that tree is called Ūrdhvamūlam. The origin and expansion of this world are from Paramatma. He is eternal, infinite, and the support of all. For this reason, He is called Ūrdhva (above/supreme). From the root of a tree, trunks, branches, and sprouts emerge. Similarly, from Paramatma alone, the entire cosmos originates, expands, and resides within Him. By taking refuge in such a supreme Paramatma, a human being becomes eternally fulfilled. Brahmaji accepts Prakriti for the creation of the cosmos, but he is in reality liberated. Except for Brahmaji, others remain bound due to their egoistic connection with Prakriti and its actions. All these states (gatis) – Sattvic, Rajasic, and Tamasic – fall under Adhaḥśākham. Aśvattham — This means that which does not remain stable even for a moment. The world (samsara) is transient, as it is always undergoing change. The new form of change that appears is called Utpatti (creation/origination); a slight change is considered Sthiti (sustenance); and when the form of Sthiti changes, that is Pralaya (dissolution). According to another meaning, the world is like the Ashvattha (Peepal) tree. The glory of the Ashvattha tree has been sung in the scriptures. The Lord Himself declares it to be supreme and worshipable. The Vedas are the leaves of the world-tree. The part that expounds the performance of desire-laden actions (sakamakarma) implies that a tree with beautiful flowers and leaves but no fruit is useless, because satisfaction comes from fruit, not from flowers. The essence of the Vedas is Paramatma alone. To know the world as transient and therefore not to hope for happiness – this is to know the truth. If one considers the world permanent, then the hope for happiness remains. When it is realized that the world is transient, the desire for happiness ceases. This is the true purport of the Vedas. The person who renounces the world and experiences oneness with Paramatma is a Vedavit. The Lord Himself is also a Vedavit. Being a part (ansh) of Paramatma, the jiva's true relationship is with Paramatma. This relationship with the world is considered to be merely due to illusion (bhrama). To eliminate this illusion through discrimination (viveka) and experience one's non-difference (abhinnata) from Paramatma – this is to know the essence of the world-tree. Connection – The Lord will elaborate in the next verse on the world-tree (samsaravriksha) that He introduced in the previous verse.