Bhagavad Gita Chapter 15, Verse 2

English Translation

The branches of that (Tree), extending down-wards and upwards, are strengthened by the alities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world [According to A.G. and M.S. manusya-loke means a body distinguished by Brahminhood etc.].

Detailed Commentary

**।।15.2।। Explanation** **Its branches nourished by Gunas:** The main branch of the Samsara tree is Brahma. From Brahma, all Devas, humans, Tiryaks, and other species have originated and expanded. Therefore, all the Lokas from Brahmaloka to Patal and all beings residing therein—Devas, humans, insects, etc.—are branches of the Samsara tree. Just as the branches of a tree grow by watering them, similarly, the branches of this Samsara tree grow by association with the Gunas, which are like water. Therefore, Bhagavan has stated that the cause of the Jivatma's birth in higher, middle, and lower species is solely the association with Gunas (Gita 13.21, 14.18). In the entire creation, there is no place, object, or person devoid of the three Gunas born of Prakriti (Gita 18.40). Thus, the existence of Samsara is due to the connection with Gunas. The experience of Gunas occurs through the Vrittis (mental modifications) and objects born of Gunas. Therefore, to facilitate the renunciation of the perceived connection with Vrittis and objects, Bhagavan, by using the term "Guna Pravriddhah" (nourished by Gunas), has indicated that as long as there is even a slight connection with Gunas, the branches of the Samsara tree will continue to grow. Hence, to sever the Samsara tree, one should not maintain even the slightest association with Gunas, because as long as there is association with Gunas, detachment from Samsara is not possible. **Its sprouts are sense-objects:** Just as a new, tender sprout emerging from a branch—from its stem to its tip—is called a Pravala (bud/sprout), similarly, from the Vrittis of the Gunas to all perceptible objects, everything is referred to here as "Vishaya Pravalah" (sense-objects as sprouts). From the root of a tree grows the trunk (main branch), from the trunk, branches, and from the branches, sprouts emerge, and from these sprouts, the branches further extend. In this Samsara tree, contemplation of sense-objects (Vishaya Chintan) itself constitutes the sprouts. Contemplation of sense-objects arises from the three Gunas. Just as the branches of the Samsara tree grow with the water-like Gunas, similarly, the sense-object-like sprouts also grow with the water-like Gunas. Just as sprouts are visible but the water pervading them is not, similarly, sense-objects like sound are visible, but the Gunas within them are not. Therefore, Gunas are known through the sense-objects. The implication of the term "Vishaya Pravalah" appears to be that a person contemplating sense-objects cannot detach from Samsara (Gita 2.62-63). At the time of death, a person attains the state of being that he contemplates while leaving the body (Gita 8.6)—this is the sprouting of Vishayas. Like tender sprouts, sense-objects also appear very beautiful, which attracts humans to them. A seeker, through their Viveka (discrimination), by contemplating the outcome and knowing these objects to be transient, perishable, and sorrowful, can easily renounce them (Gita 5.22). The beauty and attraction in sense-objects are perceived only due to one's own Raga (attachment); in reality, they are neither beautiful nor attractive. Therefore, the renunciation of Raga towards sense-objects is true renunciation. Just as no great effort is required to destroy tender sprouts, similarly, a seeker should not perceive difficulty in renouncing these sense-objects. Only when given reverence by the mind do these sense-object-like sprouts appear beautiful and attractive; in reality, they are like poison-laced sweets. Therefore, to sever this Samsara tree, it is absolutely essential to completely renounce sense-object contemplation and enjoyment with the intellect geared towards indulgence (Bhoga Buddhi). **Spread downwards and upwards:** Here, the word 'cha' (and) should be understood as referring to the middle Loka, i.e., the human Loka (Manushya Loka). The term 'Urdhvam' (upwards) refers to Brahmaloka and similar realms, to which there are two paths—Devayana and Pitriyana (described as Shukla Marga and Krishna Marga in the 24th and 25th verses of the eighth chapter). The term 'Adhah' (downwards) refers to Naraka (hells), which also have two classifications—Yoni Vishesh Naraka (hells as specific species) and Sthan Vishesh Naraka (hells as specific places). These terms indicate that below the Urdhvamoola Paramatma (the Supreme Being whose root is above), the branches of the Samsara tree are spread everywhere—downwards, in the middle, and upwards. Among these, the human species (Manushya Yoni) itself is the primary branch because in the human species, one has the right to perform new Karmas. Other branches are Bhoga Yonis (species of experience), in which there is only the right to experience the fruits of previously performed Karmas. From this primary branch of the human species, a human being can go both downwards (Adholoka) and upwards (Urdhvaloka), and by severing the Samsara tree, can even reach the highest (Paramatma). The human body possesses such Viveka (discrimination) that by valuing it, a Jiva can reach Paramdhama, or by indulging in sense-objects without discrimination, can also descend into Naraka. **And its roots spread downwards in the human world, binding by action:** Besides humans, all other species are Bhoga Yonis. It is to experience the fruits of good and bad Karmas performed in the human species that a human has to go to other species. The right and opportunity to perform new good or bad Karmas, or to become liberated by being free from them, exists only in the human body. Here, the term 'Moolani' (roots) refers to the roots of Tadatmyata (identification), Mamata (possessiveness), and Kamana (desire), and not to the actual Urdhvamoola Paramatma. Believing "I am the body" is Tadatmyata. Considering the body and other objects as one's own is Mamata. Putraishana (desire for progeny), Vittaishana (desire for wealth), and Lokaishana (desire for worldly prestige)—these are the three main types of desires. Desire for children and family is Putraishana, and desire for wealth and possessions is Vittaishana. Desires such as "may I be honored and respected in the world," "may I endure," "may my body be healthy," "may I become a scholar of scriptures," etc., fall under Lokaishana. Furthermore, the desire for fame persists even after death in forms such as "may people continue to praise me," "may a memorial be built for me," "may books be written in my memory," "may people remember me," etc. Although desires exist in varying degrees in almost all species, they are binding only in the human species. When a human, driven by desires, performs Karmas, the latent impressions (Sanskars) of those Karmas accumulate in their Antahkarana (inner instrument) and become the cause of future births and deaths. The fruits of Karmas performed in the human species must be experienced in this life and also after death (Gita 18.12). Therefore, as long as Tadatmyata, Mamata, and Kamana exist, detachment from Karmas is not possible. It is a rule that liberation occurs from where bondage arises, just as a knot in a rope is untied from where it was tied. It is only in the human species that a Jiva becomes bound by good and bad Karmas; hence, it is only in the human species that it can become liberated. The term 'Urdhvamoolam' in the first verse refers to Paramatma, who is the creator of Samsara and its fundamental support, while here the term 'Moolani' refers to the roots of Tadatmyata, Mamata, and Kamana, which bind a human in Samsara. A seeker must sever these roots (of Tadatmyata, Mamata, and Kamana) and take refuge in the Urdhvamoola Paramatma, which is mentioned in the fourth verse of this chapter by the phrase "Tameva Chaadyam Purusham Prapadye" (I take refuge in that primordial Purusha). In Manushya Loka, the roots of Tadatmyata, Mamata, and Kamana, which bind according to Karmas, are pervading all Lokas and Yonis, both downwards and upwards. Animals and birds also have Tadatmyata with their bodies. They have Mamata towards their offspring and desire for good food when hungry. Similarly, Devas also have Tadatmyata with their divine bodies, Mamata towards acquired objects, and desire for unobtained enjoyments. Thus, the flaws of Tadatmyata, Mamata, and Kamana exist in some form or another in all species, high and low. However, in species other than the human species, these are not binding. Although Viveka (discrimination) exists in other species like Devas apart from the human species, due to the abundance of enjoyments and the very purpose of being in those species for experiencing them, Viveka cannot be utilized there. Therefore, in those species, it is not possible to see oneself (through Viveka) as separate from the aforementioned flaws. The human species is unique in that (due to Viveka) a human can experience that "I (in my true nature) am entirely free from the flaws of Tadatmyata, Mamata, and Kamana." The ability to keep an eye on the outcome of enjoyments also resides only in the human body. To call a human who enjoys indulgences without considering their consequences an animal is, in a way, to slander the animal species itself, because an animal is moving towards the human species by experiencing the fruits of its Karmas, whereas this human is moving towards the animal species by indulging in forbidden enjoyments. **Connection:** What is the purpose of the description of the Samsara tree given in the previous two verses—Bhagavan explains this in the next verse.