FolioCorpusBhagavad-gītā

Bhagavad-gītā 15.1

श्रीभगवानुवाच ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥ १ ॥
śrī-bhagavān uvāca
[shree-bhagavaan uvaacha]
ūrdhva-mūlam adhaḥ-śākham
[oordhva-moolam adhah-shaakham]
aśvatthaṁ prāhur avyayam
[ashvattham praahur avyayam]
chandāṁsi yasya parṇāni
[chandaamsi yasya parnaani]
yas taṁ veda sa veda-vit
[yas tam veda sa veda-vit]
Word-for-word
śrī - bhagavān uvāca — the Supreme Personality of Godhead said ūrdhva - mūlam — with roots above adhaḥ — downwards śākham — branches aśvattham — a banyan tree prāhuḥ — is said avyayam — eternal chandāṁsi — the Vedic hymns yasya — of which parṇāni — the leaves yaḥ — anyone who tam — that veda — knows saḥ — he veda - vit — the knower of the Vedas. .
Blended reading (Sanskrit + English inline)
śrī-bhagavān uvāca
śrī - bhagavān uvāca
the Supreme Personality of Godhead said
ūrdhva-mūlam adhaḥ-śākham
ūrdhva - mūlam
with roots above
adhaḥ
downwards
śākham
branches
aśvatthaṁ prāhur avyayam
aśvattham
a banyan tree
prāhuḥ
is said
avyayam
eternal
chandāṁsi yasya parṇāni
chandāṁsi
the Vedic hymns
yasya
of which
parṇāni
the leaves
yas taṁ veda sa veda-vit
yaḥ
anyone who
tam
that
veda
knows
saḥ
he
veda - vit
the knower of the Vedas. .
Important Words
  • aśvattham — a banyan tree
    Śva means 'tomorrow'; a-śvattha — 'that which will not stand tomorrow.' The very name confesses the tree's impermanence even as the verse calls it 'imperishable.' The paradox is the verse: a tree that lasts forever as a process while no single state of it endures.
  • ūrdhva - mūlam — with roots above
    An inversion of every botanical instinct. The cause is upward, the effect downward — the saṁsāra-tree is rooted in Kṛṣṇa, the Puruṣottama whom the chapter itself names as the root (15.4). The 'above' is not impersonal Brahman but Bhagavān; until that is fixed, one keeps looking for the source at the wrong end of the tree.
  • avyayam — eternal
    Applied to a *tree* that is by nature passing — the eternity is in the cycle, not in any of its leaves. Material existence as a recurring structure: cut a branch, another grows; the tree as such never dies until severed at its upper root.
  • chandāṁsi — the Vedic hymns
    The Vedas as leaves: beautiful, protective, photosynthetic — but leaves, not root. The karma-kāṇḍa portions adorn the saṁsāra-tree; only the upaniṣadic portion points to what stands above it.
  • veda - vit — the knower of the Vedas
    Not the one who has memorized the hymns, but the one who has seen the tree they hang from. Knowing the leaves without knowing the root is, by Kṛṣṇa's own definition here, not yet Vedic knowledge.
The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
Kṛṣṇa opens the chapter with the famous inverted aśvattha — saṁsāra pictured as a tree rooted upward in Brahman and branching downward into the worlds. Its leaves are the Vedas: ritual sustains the tree, but only one who sees this whole structure deserves the title veda-vit.
Further notes (विवरण · Vivaraṇa)
The image draws on Kaṭha 2.3.1 (ūrdhva-mūlo'vāk-śākhaḥ). 'Aśvattha' literally is 'what will not stand till tomorrow,' a built-in pun on impermanence. Calling its leaves chandāṁsi (Vedic mantras) implies that karma-kāṇḍa keeps the tree green; true knowledge of the Veda is knowing the tree well enough to cut it down (cf. 15.3). Avyayam paradoxically: the tree-process is beginningless even though each tree is to be felled.
Prose order (अन्वय · Anvaya)
ऊर्ध्व-मूलम् अधः-शाखम् अव्ययम् अश्वत्थं (प्राहुः), यस्य छन्दांसि पर्णानि — (तं) प्राहुः । यः तं वेद सः वेद-वित् (अस्ति) ।
ūrdhva-mūlam adhaḥ-śākham avyayam aśvatthaṃ (prāhuḥ), yasya chandāṃsi parṇāni — (taṃ) prāhuḥ | yaḥ taṃ veda saḥ veda-vit (asti) |
They speak of an imperishable aśvattha tree whose root is above and whose branches are below, and whose leaves are the Vedic hymns; one who knows that tree is the knower of the Vedas.
Word split (पदच्छेद · Padaccheda)
श्रीभगवान् उवाच
śrībhagavān uvāca
ऊर्ध्व-मूलम् अधः-शाखम् अश्वत्थं प्राहुः अव्ययम् । छन्दांसि यस्य पर्णानि यः तं वेद सः वेद-वित् ॥
ūrdhva-mūlam adhaḥ-śākham aśvatthaṃ prāhuḥ avyayam | chandāṃsi yasya parṇāni yaḥ taṃ veda saḥ veda-vit ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
ऊर्ध्व-मूलम् ūrdhva-mūlam ऊर्ध्व (adj.) + मूल (n.) acc.sg. (accusative singular), bahuvrīhi cpd. (compound) whose root is above
अधः-शाखम् adhaḥ-śākham अधस् (ind. (indeclinable)) + शाखा (f.) acc.sg. (accusative singular)n., bahuvrīhi cpd. (compound) whose branches are below
अश्वत्थम् aśvattham अश्वत्थ (m.) acc.sg. (accusative singular) the aśvattha (banyan/peepal) tree
प्राहुः prāhuḥ प्र + √अह् perf. (perfect) 3pl.par. (parasmaipada / active voice) they say / it is said
अव्ययम् avyayam अ-व्यय (adj.) acc.sg. (accusative singular)m., negative tatpuruṣa cpd. (compound) imperishable
छन्दांसि chandāṃsi छन्दस् (n.) nom.pl. (nominative plural) the Vedic hymns / metres
यस्य yasya यद् rel.pron. (pronoun) gen.sg. (genitive singular)m. of which (tree)
पर्णानि parṇāni पर्ण (n.) nom.pl. (nominative plural) leaves
यः yaḥ यद् rel.pron. (pronoun) nom.sg. (nominative singular)m. whoever
तम् tam तद् dem. (demonstrative)pron. (pronoun) acc.sg. (accusative singular)m. that (tree)
वेद veda √विद् perf. (perfect) 3sg.par. (with present sense) knows
सः saḥ तद् dem. (demonstrative)pron. (pronoun) nom.sg. (nominative singular)m. he
वेद-वित् veda-vit वेद (m.) + √विद् krt-suffix -क्विप् nom.sg. (nominative singular)m., tatpuruṣa cpd. (compound) knower of the Vedas
Purport

After the discussion of the importance of bhakti-yoga, one may question, “What about the Vedas ?” It is explained in this chapter that the purpose of Vedic study is to understand Kṛṣṇa. Therefore one who is in Kṛṣṇa consciousness, who is engaged in devotional service, already knows the Vedas. The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree’s roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it. This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities’ activities, namely, religion, economic development, sense gratification and liberation. Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as a tree’s reflection is situated on water. Desire is the cause of things’ being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it. This tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahman to be the root of this material tree, and from the root, according to Sāṅkhya philosophy, come prakṛti, puruṣa, then the three guṇas, then the five gross elements ( pañca-mahā-bhūta ), then the ten senses ( daśendriya ), mind, etc. In this way they divide up the whole material world into twenty-four elements. If Brahman is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality. The prakṛti is the external energy of the Supreme Lord, and the puruṣa is the Supreme Lord Himself, and that is explained in Bhagavad-gītā. Since this manifestation is material, it is temporary. A reflection is temporary, for it is sometimes seen and sometimes not seen. But the origin from whence the reflection is reflected is eternal. The material reflection of the real tree has to be cut off. When it is said that a person knows the Vedas, it is assumed that he knows how to cut off attachment to this material world. If one knows that process, he actually knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas is attracted by the beautiful green leaves of the tree. He does not exactly know the purpose of the Vedas. The purpose of the Vedas, as disclosed by the Personality of Godhead Himself, is to cut down this reflected tree and attain the real tree of the spiritual world.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
1. They speak of this indestructible aśvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas.
Commentary

The fifteenth chapter states that detachment is the cause of cessation of birth, that the soul is an aṁśa of the Lord, and that Kṛṣṇa is superior to matter and the jīva. The second to last verse of the last chapter stated that by bhakti-yoga one attains the status of Brahman: māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān brahma-bhūyāya kalpate BG 14.26 The question may be asked “How does a person attain impersonal Brahman by bhakti-yoga rendered to the Lord who possesses a human form?” True, I am human in form, but I am the basis of Brahman, the supreme shelter of Brahman. This statement, which functions as a sūtra , forms the beginning of chapter fifteen. You said that the devotee, surpassing the guṇas (sa guṇān samatītya), attains the status of Brahman. What is this material world made of the guṇas? From where did it begin? Who is that jīva who surpasses saṁsāra by devotion to You? You also spoke of the jīva being qualified for Brahman (brahma-bhūyāya kalpate). What is that Brahman? And who are You, the basis of the Brahman? Anticipating these questions, the Lord now speaks. First, with use of a metaphor, the material world made of guṇas is compared to an aśvattha tree. Above all planets, in Satyaloka, lives four-headed Brahmā, who is the one root of the tree of the material world, and who is composed of mahat-tattva, the first sprout from prakṛti (ūrdhva-mūla). The branches of the tree are below, composed of devas, Gandharvas, Kinnaras, asuras, Rākṣasas , Pretas, Bhūtas, humans, cows, horses and such beasts, birds, insects, worms, moths, and immobile creatures at the bottom, in the realms of Svaḥ, Bhuvaḥ and Bhūloka. This aśvattha tree is the best tree because it lets one fulfill one’s goals of artha, dharma, kāma and mokṣa. But according to the viewpoint of bhakti, aśvaḥ means that which will not last till tomorrow (a= not, śvaḥ= tomorrow). Aśvattha therefore means that which is bound to perish. For the non-devotees however, it appears to be indestructible (avyayam). Chandāṁsi refers to the Vedas, which expound karma in such verses as the following: vāyavyaṁ śvetam ālabheta bhūmikām Desiring wealth and power one should sacrifice a white horse in the northwest. Taittirīya Saṁhitā 2.1.1.1 aindram ekādaśaka-pālaṁ nirvapet prajākāmaḥ Desiring offspring one should offer eleven oblations in the east. Baudhāyana Śrauta Sūtras 13.2.120.7 Because they expand the bondage of the material world, they are called the leaves (parnāṇi). With these leaves the tree becomes attractive. He who knows this tree is the knower of the Vedas. Katha vallī śruti says: ūrdhva-mūlo’vāk-śākha eṣo’ śvatthaḥ sanātanaḥ This eternal aśvattha tree has its root is upwards and branches downwards. Kaṭha Upaniṣad 2.3.1

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
1. They speak of this indestructible aśvattha tree which has its roots upwards and branches downwards and whose leaves are the Vedas. He who knows this tree knows the Vedas.
Commentary

In the fifteenth chapter Kṛṣṇa explains that detachment is the means of cutting saṁsāra, the jīva is the Lord’s aṁśa and that He is the Supreme Lord endowed with wonderful qualities. It has been described previously that though the jīva is naturally endowed with eight qualities and is filled with knowledge and bliss, he associates with the guṇas of prakṛti according to his beginningless imprints in the form of karma, arranged in that manner by the will of the Lord. His association is of many types. He overcomes this association by discriminating knowledge, culminating in bhakti to the Lord. Gaining that, the jīva attains his svarūpa, takes shelter of the Lord and remains with the Lord forever in bliss. This has just been stated (in the last verse of the last chapter). Detachment which causes steadiness in that discriminating knowledge about the jīva; the jīva’s position as an aṁśa of the worshipful Lord; and the Lord’s supreme position over all others are described in this fifteenth chapter for use in the above mentioned objectives. [Note: They are useful for discriminating prakṛti, jīva and the Lord, for inspiring bhakti, realizing ones svarūpa and surrendering fully to the Lord.] In three verses the Lord describes the world of saṁsāra as a tree and detachment as a sword, in order to illustrate the power of detachment to cut saṁsāra composed of variegated guṇas. They say this aśvattha tree of saṁsāra has its branches down and root upwards. Upwards, in Satya-loka at the top of the universe, lies the root of the tree, in the form of four-headed Brahmā composed of mahat tattva, which is the first sprout coming from the seed of pradhāna. The tree has branches, so-called because of spreading out in all directions, going downwards below Satya-loka, in svar, bhuvar and bhū lokas, in the form of devas, gandharvas, kinnaras, asuras, yakṣas, rākṣasas, men, animals, birds, insects, fish and trees. The aṣvattha tree (saṁsāra) is considered the best of trees because of having the fruits of artha, dharma, karma and mokṣa. This tree is eternal (avyayam) in the sense of being continuous, because it does not disappear except through the discriminating knowledge mentioned in the Gītā. The śrutis also describe this tree: ūrdhva-mūlo’vāk-śākha eṣo’śvatthaḥ sanātanaḥ This aśvattha tree, with its root upwards and branches downwards is eternal. Kaṭha Upaniṣad 6.1 ūrdhva-mūlam arvāk-śākhaṁ vṛkṣaṁ yo veda samprati na sa jātu janaḥ śraddadhyat mṛtyur mā mārayad itiḥ He who knows now this tree with root upward and branches downward will not believe that death will kill him. (Taittirīya Āraṇyaka 1.11.5) The statements of the śruti which propound performance of kāmya karma (chandāṁsi) are called the leaves of the tree of saṁsāra, because the verses increase the very cause of saṁsāra—the vāsanās or impressions (as the leaves nourish the tree). Śruti verses such as the following are indicated. vāyavyaṁ śvetam ālabheta bhūti-kāma Desiring wealth and power one should sacrifice a white horse to Vāyu. (Taittirīya Saṁhitā 2.1.1.1) aindram ekādaśaka-pālaṁ nirvapet prajā-kāmaḥ Desiring offspring one should offer eleven oblations to Indra. (Baudhāyana Śrauta Sūtras 13.2.120.7) A tree grows and flourishes by the leaves. He alone who understands this aśvattha tree as described above knows the Vedas. The Veda describes this world as a tree, with the intention of showing that it should be cut down. One who knows how to cut down this tree of saṁsāra is called a knower of the meaning of the Vedas.

Bhūrijana Dāsa Gauḍīya
Commentary

Just as the banyan tree of the material world is up‑side down (the roots are upwards and the branches downwards) because it is just a reflection of the real tree which is situated in the spiritual world and this tree is situated on the desire of the living entity, just as the reflection of the tree is situated on water. One's material position is situated upon his desire. Just as a banyan tree is very intricate, very complicated, in the same way, this material world is very, very complicated. The closer one gets to the leaves (of the reflected tree) the further away one gets from the spiritual world, even though it seems superficially that it is very high in the tree, it is actually very low because it is a reflection. In his transmigration, the living entity, trying to taste the fruits of the tree, is moving from branch to branch, higher and higher, lower and lower, and the modes of material nature are nourishing his position. He is trying to enjoy but what he really wants is to get out, to get into the reality where the fruits are real, where the enjoyement is real, but he stuck on the tree of the material world, going from branch to branch, thinking that the next branch will be the one which will give him the fruit that he is looking for, that will satisfy him. TEXT 2

adhas cordhvam prasrtas tasya sakha guna‑pravrddha visaya‑pravalah adhas ca mulany anusantatani karmanubandhini manusya‑loke

adhah‑‑downward; ca‑‑and; urdhvam‑‑upward; prasrtah‑‑extended; tasya‑‑its; sakhah‑‑branches; guna‑‑by the modes of material nature; pravrddhah‑‑developed; visaya‑‑sense objects; pravalah‑‑twigs; adhah‑‑downward; ca‑‑and; mulani‑‑roots; anusantatani‑‑extended; karma‑‑to work; anubandhini‑‑bound; manusya‑ loke‑‑in the world of human society.

TRANSLATION

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.

Depending upon where the person is situated on the tree, he has different types of sense objects and according to the different combinations of the three modes of material nature, that influence a particular part of the tree ‑ the sense objects or the twigs will be a certain variety. Travelling from branch to branch, thinking that he is making progress, but actually he is simply entangled in this incredible complex net work of the tree of the material world.

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Material world is an upside down banyan tree

One who knows this tree is a true knower of the Vedas – This is explained in the purport as follows:
After discussing Bhakti-yoga one may question: “What about the Vedas?”
Chapter 15 describes the purpose of Vedic study is to understand Krishna
Therefore one who is in Krishna consciousness engaged in devotional service, already knows the Vedas
Focus of Learning

(a) Entire material world is compared to a banyan tree – Because:

For one engaged in fruitive acts, there is no end to this banyan tree which is very very deep rooted
One wanders from branch to branch with no end

(b) Purpose of Vedic Hymns – To elevate oneself gradually

(c) Why understand this tree of illusion

One who understands this indestructible tree of illusion, can get out of it by the sword of detachment

(d) Process of extrication from material world

Devotional service is the best way as explained by all the chapters
Basic principle of devotional service
Detachment from material activities – This process is explained at the beginning of
Process of attachment by transcendental service

(e) Chapter 15 refutes impersonalism which says that ‘spiritual world consists of undifferentiated

Brahman only’

Upside down tree indicates that it is a reflection on the bank of a river
This indicates the presence of a real tree which is the spiritual world
Reflection is a replica of original, which implies material world is a replica of the spiritual world
This shows that the spiritual world is full of variety and not just undifferentiated Brahman Brahman is the centre of all manifestations, this material world is a manifestation of the centre by 180 degrees and the other 180 degrees constitute the spiritual world

(f) What it means “to know the Vedas”

It means that one knows how to cut off the attachment to this material world
One who is attracted by ritualistic Vedic formulas, is just attracted by the beautiful green leaves of the banyan tree and does not know the purpose of Vedas

PRACTICAL APPLICATION OF SECTION I

One can be free from entanglement within material world by

cultivating a transcendental desire to enter into spiritual world

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.1 Urdhva-mulam, that which has its roots upwards:- Brahman, possessed of the unmanifest power in the form of Maya, is referred to by the word 'upward' because of Its subtleness in point of time by virtue of Its being the Cause, and also because of Its eternality and vastness; and That is the root (mulam) of this world. The Tree of the World which is such, is urdhva-mulam. This accords with the Upanisadic text, 'This has its roots above and branches below' (Ka. 2.6.1). In the Purana also we have: It sprouts from the Root in the form of the Unmanifest; it grows through the sturdiness of that very One. And it has abundance of intelligence as its trunk, and the appertures of the organs as the hollows. The great elements are its boughs [A.G. takes the word visakha (boughs) in the sense of stambha, perhaps meaning the aerial roots.-Tr.]; so also, it has the objects of perception as its leaves. It has virtue and vice as its beautiful flowers, and happiness and sorrow are the fruits it bears. This eternal Tree presided over by Brahman is a means of livelihood to all creatures. And this verily is the resort of Brahman [Or, etat brahma-vanam means: This Tree has Brahman as its object of adoration, its support. For, the world has nothing but Brahman as its support.] in it Brahman dwells for ever. Having felled and split this Tree with the great sword of Knowledge, and then attaining the bliss of the Self, one does not return from that (bliss).' (Cf. Mbh. As. 47.12-15.) That Tree which has its roots upwards and is constituted by the enchantment of mundane existence, and adhah-sakham, which has the branches downwards-mahat, [See under 7.4.-Tr.] egoism, subtle elements, etc. are its branches (sakhah), as it were, extending downwards (adhah); so, it has its branches downwards-; that Tree with its branches downwards, which does not (a) last (stha) even for the morrow (svah), is asvatthah (lit. Peepul tree). Ahuh, they say; that the asvatthah, Peepul Tree, undergoing destruction every moment; is avyayam, imperishable, and constituted by the enchantments of mundane existence. Having been in existence from time without beginning, that Tree of the World is imperishable. It is, indeed, will known as the sustainer of the beginningless and ceaseless series of bodies etc. They call that the imperishable. Of that very Tree of the World here is another alification: Yasya, that Tree of the World of which; chandamsi-chandas being derived in the sense of covering (protecting)-, the Vedas in the form of Rk, Yajus and Sama; are the parnani, leaves, as it were. As leaves serve as protectors of a tree, so the Vedas serve as the protectors of the world; for they reveal what are virtue and vice as also their causes and results. Yah, he who; veda, knows; tam, that-the Tree of the World along with its root, as has been explained; sah, he; is a vedavit, knower of the Vedas, i.e. versed in the meaning of the Vedas. Since, apart from this Tree of the World along with its root, not even an iota of any other thing remains to be known, therefore he who knows the purport of the Vedas is omniscient. In this way the Lord euligizes the knowledge of the Tree together with its root. An imagery of the other parts of that very Tree of the World is being presented:
Śrī Rāmānujācārya Classical
Translation
15.1 The Lord said The Vedas speak of the imperishable 'Asvattha tree' called Samsara, which has its 'roots above and branches below', in such passages as the following: This Asvattha tree with its roots above and branches below is eternal' (Ka. U., 6.1), and 'He who knows the tree with its roots above and branches below' (Tai. A., 1.11.5). It has its roots above since it has its roots in Brahma (the Creator otherwise known as Hiranyagarbha) who is seated above the seven worlds. It has 'branches below' ending with denizens like men, animals, beasts, worms, insects, birds and immovables. It is 'immutable' since it cannot be felled, being of the form of a continual flow. It can be felled only at the dawn of perfect knowledge which causes detachment. They say that the leaves of this Asvattha tree constitute the Vedas. 'The Vedas are said to be the leaves', since this tree of Samsara increases by actions prompted by worldly desires as taught in certain Srutis as, 'He who desires prosperity should sacrifice a white animal to Vayu' (Taitt. Sam., 2.1.1) and 'The desirer of offspring shall offer to Indra and Agni a sacrifice with eleven cups of rice-cakes' (Ibid., 2.2.1). Indeed the tree flourishes with the help of leaves. He who knows the Asvattha of such a nature 'knows the Vedas'. The Vedas also set forth the means of felling this tree of Samsara. He who understands this is called the knower of the Vedas, since knowledge of the nature of the tree to be cut off is helpful to the knowledge concerning the means of felling the tree. This tree spreads downward with men etc., who are the products of their Karma, as branches. It again spreads above into Gandharvas, Yaksas, gods, etc. They are nourished by the Gunas of Sattva etc. They have tender shoots augmented by sense-objects. How does this happen? Sri Krsna explains:
Śrī Abhinavagupta Classical
Translation
15.1 See Comment under 15.2
Swami Sivananda Classical
Translation
15.1 The Blessed Lord said They (the wise) speak of the indestructible peepul tree having its root above and branches below, whose leaves are the metres or hymns: he who knows it is a knower of the Vedas.
Commentary

15.1 ऊर्ध्वमूलम् rooted above? अधःशाखम् branches below? अश्वत्थम् the Asvattha? प्राहुः they speak of? अव्ययम् indestructible? छन्दांसि metres or hymns? यस्य of which? पर्णानि leaves? यः who? तम् that? वेद knows? सः he? वेदवित् is the knower of the Vedas.Commentary The description of the universe as a peepul tree is only metaphorical. This peepul is said to be eternal because it cannot be cut except by the axe of knowledge.All persons depend upon the Lord for the fruits of their actions? because He alone knows the right relation between the actions and their fruits. He alone is the dispenser of the fruits of actions of human beings. The wise persons also depend upon the Lord for the fruit of their knowledge. The Lord alone removes the veil of ignorance through His grace and mercy. The inclination for Advaita Vedantic Sadhana arises through the Lords grace. The desire for the realisation of the Oneness is produced in the minds of wise men by the grace of the Lord? which is the antidote to all fears. (Avadhuta Gita? I.1)Those who serve the Lord with unswerving or singleminded devotion go beyond the three alities of Nature through His grace. They attain knowledge of the Self through the grace of the Lord and get release from the round of birth and death. Those who have a right understanding of the real nature of Brahman or the Supreme Being also get emancipation easily.The Lord teaches Arjuna in this discourse about the real nature of Brahman or the Supreme Self and the path that leads the soul to union with Him. The Lord describes the nature of Samsara or worldly life as a peepul tree in order to create nonattachment or dispassion? because he who is endowed with true and lasting dispassion alone is fit for attaining the knowledge of the Self. Samsara is compared to a tree. because it can be cut off like a tree.All the other trees have their roots below? but this peculiar? strange and most wonderful tree of Samsara (Maya) has its root above? in Brahman. This peepul tree is different from all other trees. Brahman is the resting place or support of everything. It is eternal. It is great. It is the most high. It is the Supreme Being. It is supreme over all things. It is the source of everything. Therefore it is said that It is the One above. This One above is the root of this tree of Samsara. Brahan Who is superior to all is Urdhva. That which has Brahman as its cause is Urdhvamulam.In the Puranas it is said The tree of the Unmanifest has sprung from Brahman. Buddhi is its trunk? the senseopenings are its hollows? the great elements its boughs? the senseobjects its leaves and branches? Dharma and Adhrama (virtue and vice) its beautiful flowers? pleasure and pain its fruits. Having cut asunder this tree with the powerful sword of the knowledge of the Self? and then having attained to the eternal bliss of Brahman? no one comes back from there again.Brahman is the root of this tree. It is the upper part of this tree and so It is called Urdhva. In reality there are no distinctions such as upward? downward or middle in the One Which is the indivisible unity.The name Asvattha is usually derived from Asvattha which means not standing or enduring or remaining till tomorrow. A means not Sva means tomorrow Ttha means remaining. This is ite an appropriate word for this worldtree which is ever changing and passing away.In the Katha Upanishad also there is a mention about this Asvattha tree (II.6.1). The Gita is an essence of the Upanishads only.Samsara is generally understood by the common people as meaning remaining surrounded by ones wife and children and doing ones daily duties. This is a restricted or narrow meaning. Samsara means the whole worldprocess or the cosmic manifestation or the everchanging phenomenal world. Hiranyagarbha? the individual souls? the cosmic intelligence? egoism? the rootelements? etc.? represent the brancehs of this tree of Samsara. They extend downwards. They evolve into grosser and grosser states. Therefore it is said that the tree has its branches below. Egoism is the sprout which goes downwards in three directions? viz.? the three alities of Nature.Mind is the offshoot. Then come the five elements? viz.? earth? water? fire? air and ether? and the five organs of knowledge. Then comes sound which stimulates the ears to hear sweet music. Then comes touch which stimulates the skin to enjoy soft things. Then comes form which stimultaes the eye to behold beautiful objects. Then comes taste which stimulates the tongue to enjoy palatable things. Then comes smell which stimulates the nose to enjoy fragrant and scented objects.From the roots of actions with expectation of fruits a new branch of rirth comes up. The mineral kingdom? the vegetable kingdom? the animal kingdom and the human kingdom are all branches of this tree of Samsara. Man does good and evil actions with the help of the body and takes births to experience the fruits thereof. The human body is the water for this tree of Samsara.The body itself is the peepul tree. The root is the cerrospinal nervous system (brain). The various nerves are the branches that ramify downwards to the various organs distributed over the body.Avyaya Eternal? because this tree rests on an unbroken seires of births without beginning and end it is thus eternal. It can be cut down by the sword of knowledge of Brahman. Just as the leaves of a tree protect it? so also the Vedas protect this tree of Samsara? treating of virtue and vice? with their causes and fruits.He who knows this tree of Samsara and its roots as described above is a knower of the Vedas. He is a knower of the teachings of the Vedas. Not even an iota remains to be known beyond this tree of Samsara and its root. He who knows it is omniscient. The Lord has eulogised the knowledge of the tree of Samsara and its root in order to encourage aspirants to acire this knowledge.

Swami Gambhīrānanda Classical
Translation
15.1 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.
Shri Purohit Swami Classical
Translation
15.1 "Lord Shri Krishna continued: This phenomenal creation, which is both ephemeral and eternal, is like a tree, but having its seed above in the Highest and its ramifications on this earth below. The scriptures are its leaves, and he who understands this, knows.
Related values & verses
Related values
Kshama (Forgiveness / Patience)Shraddha (Faith / Reverence)Svadhyaya (Self-study & Scripture Study)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)
Related verses
BG 15.2 BG 15.3 BG 10.8 SB 11.12.22 SB 10.2.27 SB 5.14.1 CC Madhya 20.271 CC Ādi 1.3 CC Madhya 19.138 Kaṭha Upaniṣad 2.3.1Śvetāśvatara Upaniṣad 3.9
Related lectures
Personal Guidance
There is an aśvattha tree with roots up and branches down — its leaves are the Vedic hymns; one who knows this tree knows the Vedas.
Practical Applications
  • Recognize material existence as the inverted tree — rooted in the Lord, branching downward.
  • Use this image to disorient ordinary perception.
  • Don't take the visible world at face value.
Reflection Questions
  • Where does the tree-image disrupt my settled view?
  • What new orientation does it suggest?
Analogy

Imagine a tree whose taproot grows up into the sun and whose leafy branches sway downward — a reflection of a tree, glimpsed in a still pond. What you see in this world is the reflection; the real tree stands above. The Vedic hymns flutter like its leaves: green only because they are fed by a sap descending from the unseen root, Kṛṣṇa Himself.

📝 My note

Source: vedabase.io

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