In Bhagavad Gita Chapter 15, the description of inverted tree of the world has been explained. The knowledge about the trunk, branches and leaves of that tree has been given and its state has been elaborated in Bhagavad Gita.
Read full summary of Bhagavad Gita Chapter 15
Oordhvmoolam’, adhHshaakham’, ashvttham’, praahuH, avyyam’,
Chhandaasi, yasya, parnaani, yaH, tam’, ved, saH, vedvit’ ||1||
Translation: (Oordhvmoolam’) with the roots above in the form of Purna Parmatma Aadi Purush Parmeshwar (adhHshaakham’) the branches below in the form of the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv (avyyam’) imperishable (ashvttham’) is extensive Pipal tree (yasya) whose (chhandaasi) just as there are verses in Vedas similarly the world-like tree also has divisions, small-small parts or twigs and (parnaani) leaves (praahuH) are said to be (tam’) that tree of world (yaH) who (ved) knows in detail (saH) he (vedvit’) is completely knowledgeable i.e. is Tatvdarshi. (1)
Translation: With the roots above in the form of Purna Parmatma Aadi Purush Parmeshwar and the branches below in the form of the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv, it is an imperishable, extensive Pipal tree, whose divisions, small-small parts, just as there are verses in Vedas, are said to be twigs and leaves. One, who knows that tree of world in detail, is completely knowledgeable i.e. is Tatvdarshi.
Meaning: In Bhagavad Gita Chapter 4 Verse 34, it is stated that Arjun, go to the Tatvdarshi saints, who know the Tatvgyan of Purna Parmatma and obtain the path of bhakti of Purna Parmatma with humility; I do not know the path for attaining that Purna Parmatma. In this very Bhagavad Gita Chapter 15 Verse 3 also, has mentioned that I will not be able to tell the extent of this world-like tree i.e. creation in this discussion here i.e. in this knowledge of Gita because I do not know about its beginning and end (to the extent it is spread i.e. description of all the brahmands). Regarding a Tatvdarshi saint has explained in this Bhagavad Gita Chapter 15 Verse 1 that how would that Tatvdarshi saint be, who will give a complete description of the tree of world that the base is Purna Parmatma, trunk is Akshar Purush i.e ParBrahm, a big branch is Brahm i.e. Kshar Purush and smaller branches are the three gunas (Rajgun-Brahma Ji, Satgun-Vishnu Ji and Tamgun-Shiv Ji) and the leaves are this world i.e. he will give a detailed description of all the brahmands; he is a Tatvdarshi saint.
AdhH, ch, oordhvam’, prsritaH, tasya, shaakhaH, gunprvriddhaH,
VishayprvaalaH, adhH, ch, moolaani, anusanttaani, karmaanubandheeni, manushyaloke ||2||
Translation: (Tasya) that tree’s (adhH) below (ch) and (oordhvam’) above (gunprvriddhaH) three gunas-{Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiv}-like (prsritaH) extended (vishayprvaalaH) defects-lust, anger, attachment, greed, arrogance in the form of shoots (shaakhaH) branches – Brahm, Vishnu, Shiv (karmaanubandheeni) binding the soul to actions (moolaani) are the root cause (ch) and (manushyaloke) in the world of men – Heaven, Hell and Earth (adhH) below – in Hell, 84 lakh births, above – in heaven etc (anusanttaani) have been arranged. (2)
Translation: That tree’s three gunas–(Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiv)–like defects (lust, anger, attachment, greed, arrogance) in the form of shoots and branches – Brahma, Vishnu and Shiv, extended below and above, are the root cause of binding the soul to actions, and in the world of men – Heaven, Hell and Earth, have been arranged below – in hell, 84 lakh births and above in heaven etc.
Na, roopam’, asya, ih, tatha, uplabhyate, na, antH, na, ch, aadiH, na, ch,
Samprtishtha, ashvattham’, enam’, suvirudmoolam’, asangshastren, driden, chhitva ||3||
Translation: (Asya) this creation (na) neither (aadiH) beginning (ch) and (na) nor (antH) end (na) nor (tatha) such / as described above (roopam’) form (uplabhyate) is perceived / found (ch) and (ih) here in this discussion i.e. in the knowledge of Gita being imparted by me, even I do not have full information (na) not (samprtishtha) because even I do not know the proper state of the creation of all the brahmands (enam’) this (suvirudmoolam’) having a permanent state (ashvattham’) strong form (asangshastren) weapon of unsmeared Tatvgyan i.e. pure Tatvgyan (driden’) with determined (chhitva) by cutting down i.e. considering the bhakti of Niranjan to be short-lived. (3)
Translation: Neither does this creation have a beginning, nor an end, nor is such a form perceived, and here in this discussion i.e. in the knowledge of Gita being imparted by me, even I do not have full information because even I do not adequately know the state of the creation of all the brahmands. With this determined weapon of unsmeared Tatvgyan i.e. pure Tatvgyan which has a strong form and a permanent state, cutting down i.e. considering the bhakti of Niranjan to be short-lived.
TatH, padam’, tat’, parimaargitvyam’, yasmin’, gataaH, na, nivartanti, bhooyH,
Tam’, ev, ch, aadhyam’, purusham’, prpadhye, yatH, prvrittiH, prsrita, puraani ||4||
Translation: {When one finds the Tatvdarshi saint mentioned in Bhagavad Gita Chapter 4 Verse 34, Bhagavad Gita Chapter 15 Verse 1} (tatH) after that (tat’) of that Supreme God (padam’) Supreme place i.e. Satlok (parimaargitvyam’) should properly search (yasmin’) where (gataaH) having gone, devotees (bhooyaH) again (na, nivartanti) do not return to the world (ch) and (yatH) Pamatma – Param Akshar Brahm, from whom (puraani) ancient (prvrittiH) creation–nature (prsrita) has originated (tam’) that (aadhyam’) eternal (Purusham’) of Purna Parmatma (ev) only (prpadhyate) I am in the refuge. One should only do bhajan of that Supreme God with full determination. (4)
Translation: {When one finds the Tatvdarshi saint mentioned in Bhagavad Gita Chapter 4 Verse 34, Bhagavad Gita Chapter 15 Verse 1} after that one should properly search for the supreme place i.e. Satlok of that Supreme God. Having gone where, devotees do not return to the world, and the Param Akshar Brahm, from whom the ancient creation–nature has originated. I also am in the refuge of that Eternal Purna Parmatma. One should only do bhajan of that Supreme God with full determination.
NirmaanmohaH, jitsangdoshaH, adhyaatmnityaH, vinivrttkamaH,
DwandwaeH, vimuktaH, sukhduHkhsangyaeH, gachchhanti, amoodaH, padam’, avyyam’, tat’ ||5||
Translation: (NirmaanmohaH) those whose pride and affection have been destroyed (jitsangdoshaH) attachment has become destroyed (adhyaatmnityaH) who remain engrossed in the Purna Parmatma all the time (vinivrttkamaH) devoid of desires (sukhduHkhsangyaeH) in the form of joy and sorrow (dwandwaeH) from darkness (vimuktaH) properly free (amoodaH) wise men (tat’) that (avyyam’) eternal (padam’) Satlok (gachchhanti) go to. (5)
Translation: Wise men whose pride and affection have become destroyed, attachment has become destroyed, who remain engrossed in the Purna Parmatma all the time, devoid of desires, properly free from the darkness of joys-sorrows, go to that eternal Satlok.
Na, tat’, bhaasyate, suryaH, na, shashaankH, na, paavakH,
Yat’, gatva, na, nivartante, tat’, dhaam, parmm’, mm’ ||6||
Translation: (Yat’) where (gatva) having gone (na, nivartante) do not return to the world (tat’) that place (na) neither (suryaH) the sun (bhaasyate) can illuminate (na) nor (shashaank) the moon and (na) nor (paavakH) fire (tat’ dhaam) that Satlok (parmm’ mm’) is superior to my lok. (6)
Translation: Having gone where, do not return to the world; neither the sun can illuminate that place, nor the moon, nor fire. That Satlok is superior to my lok. The other translators of Gita ji have written that “That is my supreme abode”. Even if we consider this, then this speaker of Gita, Brahm, has been expelled from Satyalok i.e. supreme abode. Therefore, has said that even my supreme abode is that only and it is superior to my lok; having gone where one does not return to birth-death. Therefore, in Bhagavad Gita Chapter 15 Verse 4 has said that I am in the refuge of that same Primeval Supreme God.
Mm, ev, anshH, jeevloke, jeevbhootH, sanaatanH,
ManHshashthaani, indriyaani, prkritisthaani, karshti ||7||
Translation: (Jeevloke) in the mortal world (sanaatanH) the Primordial Supreme God (anshH) part (jeevbhootH) soul (ev) only (prkritisthaani) situated in Prakriti (mm) my (manH) man – second form of Kaal (indriyaani) along with the five senses (shashthaani) by these six (karshti) is tortured through attraction. (7)
Translation: In the mortal world, soul, the part of the Primordial Supreme God, only is tortured through attraction by these six, my mind {man (mind) the second form of Kaal is mind} and the five senses situated in Prakriti.
Shareeram’, yat’, avaapnoti, yat’, ch, api, utkraamati, iishwarH,
Grheetva, etaani, sanyaati, vaayuH, gandhaan’, iv, aashyaat’ ||8||
Translation: (VaayuH) wind (gandhaan’) smell (aashyaat’) carries because wind is master of smell (iv) similarly (iishwarH) the Almighty God (api) also (etaani) along with these five senses and mind in an immaterial body (grheetva) by acquiring, soul (yat’) the old body which (utkraamati) abandoning (ch) and (yat’) the new, which (shareeram’) body (avaapnoti) attains, based on destiny (sanyaati) takes. (8)
Translation: Wind carries the smell because wind is the master of smell; similarly, the Almighty God also takes the soul along with these five senses and mind by acquiring an immaterial body, from the old body which the soul abandons to the new body which it attains, based on destiny. It is also evident in Bhagavad Gita Chapter 18 Verse 61.
Shrotrm’, chakshuH, sparshnm’, ch, rasnam’, ghraanm’, ev, ch,
Adhishthaay, manH, ch, ayam’, vishyaan’, upsevte ||9||
Translation: (Ayam’) this soul – a part of God (shrotrm’) ears (chakshuH) eyes (ch) and (sparshnm’) skin (ch) and (rasnam’) tongue (ghraanm’) nose (ch) and (manH) mind (adhishthaay) by means of (ev) only (vishyaan’) sense objects i.e. sound, touch, form, taste, smell etc (upsevte) enjoys. Then the soul itself has to experience the results of those actions. (9)
Translation: This soul, a part of God, enjoys the sense objects i.e. sound, touch, form, taste, smell etc by means of ears, eyes, and skin, and tongue, nose and mind only. Then the soul itself has to experience the results of those actions.
Utkraamantm’, sthitam’, vaa, api, bhunjaanm’, vaa, gunaanvitam’,
VimoodaH, na, anupashyanti, pashyanti, gyaanchakshuH ||10||
Translation: (VimoodaH) ignorant people (Utkraamantm’) while leaving the body at the time of death (vaa) or (sthitm’) while dwelling in the body (vaa) or (bhunjaanm’) while experiencing (gunaanvitam’) the God residing inseparably with the soul having gunas (api) even (na, anupashyanti) do not see i.e. do not know (gyaanchakshuH) those with the eyes of knowledge i.e. completely knowledgeable persons (pashyanti) know. (10)
Translation: Ignorant people do not even see i.e. know the God, residing inseparably with the soul who has these gunas/qualities, while leaving the body at the time of death or while dwelling in the body or while experiencing. Those who have the eyes of knowledge i.e. the completely knowledgeable persons know. Its evidence is also in Bhagavad Gita Chapter 2 Verse 12 to 23.
YatantH, yoginH, ch, enam’, pashyanti, aatmni, avasthitam’,
YatantH, api, akritaatmaanH, na, enam’, pashyanti, achetasH ||11||
Translation: (YatantH) the striving (yoginH) yogis (aatmni) in their hearts (avasthitam’) situated (enam’) this God who lives inseparably with the soul just as the warmth of the sun constantly maintains its invisible effect (pashyanti) see (ch) and (akrtaatmaanH) those who have not purified their inner-self i.e. who do not perform acts of bhakti in accordance with the injunctions of the scriptures (achetasH) the ignorants (yatantH) while endeavouring (api) even (enam’) this (na, pashyanti) do not see. (11)
Translation: The striving yogis (devotees) see this God situated in their hearts who lives inseparably with the soul just as the warmth of sun constantly maintains its invisible effect, and the ignorants who have not purified their inner-self i.e. who do not perform acts of bhakti in accordance with the injunctions of the scriptures, even though endeavouring, do not see this.
Important: From Verse 12 to 15, the narrator of holy Gita, Brahm i.e. Kshar Purush is explaining his position that I am the basis of all the living beings under me i.e. in my twenty-one brahmands. Whatever sources of light are there in these brahmands, know them as mine. I alone am Brahm, the narrator of Vedas. I only am the creator of the Vedas and Vedant. Only I know the four Vedas and in the four Vedas, there is description of my way of worship. Please ponder – for instance, the upside-down tree of world. Its base (root) is Aadi Purush Parmeshwar (Primordial Supreme God) i.e. Purna Brahm, and trunk is Akshar Purush i.e. ParBrahm; a bigger branch is Kshar Purush i.e. Brahm (Kaal), the narrator of this Gita and Vedas. The three gunas (Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv) are smaller branches and the other living beings are leaves; the tree receives its nourishment from the base (roots). Then that nourishment goes to the trunk, from trunk to the bigger branch and from bigger branch to the smaller branches that are dependent on that bigger branch. Likewise, from the smaller branches, the nourishment goes to the leaves, but in reality the nurturer of all and the Immortal Supreme God is someone else other than these two (Kshar Purush and Akshar Purush). He is Param Akshar Brahm, who is mentioned in Bhagavad Gita Chapter 8 Verse 1 to 3 and is especially mentioned in the following Verses 16, 17 and in this very Bhagavad Gita Chapter 15 Verse 1 to 4. In this Bhagavad Gita Chapter 15 Verse 15, it is said that I am situated in the hearts of all the living beings. This Kaal is visible in MahaShiv form in the heart-lotus. In Bhagavad Gita Chapter 13 Verse 17, it is said that, that Supreme God is situated in a special way in the heart of all the living beings, and this is also evident in Bhagavad Gita Chapter 18 Verse 61. In this way, that Brahm, Purna Parmatma (Complete God) and Brahma-Vishnu-Mahesh are also seen in this body only. But all the gods situated at a distance are visible at different places in the body.
Yat’, aadityagatam’, tejH, jagat’, bhaasyate, akhilam’,
Yat’, chandrmasi, yat’, ch, agnau, tat’, tejH, viddhi, maamkam’ ||12||
Translation:(Aadityagatam’) situated in the sun (yat’) which (tejH) brilliance (akhilam’) entire (jagat’) universe (bhaasyate) illuminates (ch) and (yat’) the brilliance, which (chandrmasi) is in the moon, and (yat’) which (agnau) is in the fire (tat’) that (maamkam’) mine (tejH) brilliance (viddhi) know. (12)
Translation: The brilliance situated in the sun which illuminates the entire universe, and the brilliance which is in the moon, and which is in the fire, know that brilliance as mine only.
Gaam’, aavishya, ch, bhootaani, dhaaryaami, aham’, ojsa,
Pushnaami, ch, oshdhiH, sarvaaH, somH, bhootva, rasaatmakH ||13||
Translation: (Ch) and (aham’) I only (gaam’) the Earth (aavishya) entering (ojsa) by power (bhootaani) the living beings under me (dhaaryaami) sustain (ch) and (rasaatmakH) sapful i.e. nectar-filled (somH) moon (bhootva) becoming (sarva) all (oshdhiH) medicinal herbs i.e. vegetation (pushnaami) nourish. (13)
Translation: And I only, entering the Earth sustain the living beings under me by power, and becoming the sapful i.e. nectar-filled moon, nourish all the medicinal herbs i.e. vegetation.
Aham’, vaishvaanarH, bhootva, praaninaam’, deham’, aashritH,
PraanaapaansmaayuktH, pachaami, annm’, chaturvidham’ ||14||
Translation: (Aham’) I only (praaninaam’) the living beings under me (deham’) in the bodies (aashritH) dwelling (praanaapaansmaayuktH) conjointly with the in-going and out-going breath (vaishvaanarH) the fire of digestion in the stomach (bhootva) becoming (chaturvidham’) in four ways (annm’) food (pachaami) digest. (14)
Translation: I only, dwelling in the bodies of the living beings under me, becoming the fire of digestion by combining with the incoming and out-going breath, digest the food in four ways.
Sarvasya, ch, aham’, hridi, sannivishtH, mattH, smrtiH, gyanm’, apohanm’,
Ch, vedaeH, ch, sarvaeH, aham’, ev, vedhyH, vedaantkrit’, vedvit’, ev, ch, aham’ ||15||
Translation: (Aham’) I (sarvasya) of all the living beings in my twenty-one brahmands (hridi) in the hearts (mattH) scripture-based thoughts (sannivishtH) instill (ch) and (aham’) I (ev) only (smrtiH) memory (gyanm’) knowledge (ch) and (apohanm’) analysis [dispel doubts] (ch) and (vedaantkrt’) creator of Vedant (ch) and (vedvit’) the knower of the Vedas (aham’) I (ev) only (sarvaeH) all (vedaeH) through Vedas (vedhyH) worthy of being known. (15)
Translation: I instill scripture-based thoughts in the hearts of all the living beings in my twenty-one brahmands, and I only am memory, knowledge and analysis (dispel doubts), and I only am the creator of the Vedant, the knower of the Vedas, and I only am worthy of being known through all the Vedas.
Dwau, imau, purushau, loke, ksharH, ch, aksharH, ev, ch,
KsharH, sarvaani, bhootaani, kootasthH, aksharH, uchyate ||16||
Translation: (Loke) in this world (dwau) two types of (purushau) Gods (KsharH) perishable (ch) and (AksharH) imperishable (ev) likewise (imau) in these two loks (sarvaani) all (bhootaani) the bodies of the living beings (ksharH) perishable (ch) and (kootasthH) the soul (aksharH) imperishable (uchyate) is said to be. (16)
Translation: In this world, there are two types of Gods, Perishable and Imperishable. Likewise, in these two loks, the bodies of all the living beings are said to be perishable and the soul, imperishable.
UttamH, purushH, tu, anyaH, Parmatma, iti, udaahrtH,
YaH, loktryam’, aavishya, bibharti, avyyaH, iishwarH ||17||
Translation: (UttamH) Supreme (PurushH) God (tu) however, than the foresaid Gods, Kshar Purush and Akshar Purush (anyaH) is someone else (yaH) who (loktryam’) in the three loks (aavishya) entering (bibharti) maintains/sustains everyone and (avyyaH) eternal (iishwarH) Parmeshwar (Parmatma) Parmatma (iti) as (udaahrtH) is called. (17)
Translation: The Supreme God is, however, someone else other than the two aforesaid Gods, Kshar Purush and Akshar Purush, who by entering the three loks, sustains everyone and is called as the Eternal Parmeshwar Parmatma (Immortal Supreme God).
Yasmaat’, ksharam’, ateetH, aham’, aksharaat’, api, ch, uttamH,
AtH, asmi, loke, vede, ch, prthitH, purushottamH ||18||
Translation: (Yasmaat’) because (aham’) I (ksharam’) than the perishable material body, in every respect (ateetH) greater (ch) and (aksharaat’) imperishable soul (api) also (uttamH) superior (ch) and (atH) therefore (loke vede) in Lok Ved i.e. based on hearsay knowledge in Vedas (PurushottamH) Supreme God (prthitH) famous (asmi) am. (18)
Translation: Because I am greater than the perishable material body in every respect and am also superior to the imperishable soul, and therefore, in Lok Ved i.e. based on hearsay knowledge in Vedas, am famous as Supreme God.
The narrator of holy Gita, Brahm-Kshar Purush is saying that I am famous as Supreme God only in Lok Ved i.e. on the basis of hearsay knowledge only in my twenty-one brahmands. In reality, the Purna Parmatma is someone else whose description is given in Verse 17.
God Kabir has stated as an example: –
Peechhe laaga jaaoon tha lok ved ke saath,
Raste mein Satguru mile Deepak deenha haath |
Meaning: – God Kabir has said that until a worshipper finds a Complete Saint, he worships according to Lok Ved i.e. hearsay knowledge. Based on that someone calls Vishnu ji the Complete God; someone calls Kshar Purush i.e. Brahm the Complete God. But through tatvgyan[1], we come to know that Complete God is Kabir Ji.
YaH, mam’, evam’, asammoodH, jaanaati, purushottamm’,
SaH, sarvvit’, bhajti, mam’, sarvbhaaven, bharat ||19||
Translation: (Bharat) Oh Bharat! (yaH) who (asammoodH) a knowledgeable person (mam’) me (evam’) in this way, because of not finding a Tatvdarshi saint (Purushottam’) Purushottam/Supreme God (jaanaati) knows (saH) he (sarbhaaven) in every way (mam’) only me (sarvvit’) considering me everything (bhajti) worships. (19)
Translation: Oh Bharat! A knowledgeable person who because of not finding a Tatvdarshi saint knows me in this way as Purushottam/Supreme God, he only worships me in every way considering me everything.
Iti, guhyatmm’, shaastrm’, idam’, uktam’, mya, anagh,
Etat’, bud’dhva, buddhimaan’, syaat’, krtkrtyaH, ch, bharat ||20||
Translation: (Anagh) Oh sinless (Bharat) Arjun! (iti) in this way/thus (idam’) this (guhyatmm’) most confidential mysterious (shaastr) scripture (mya) by me (uktam’) has been narrated (ch) and (etat’) this (bud’dhva) by knowing in essence (buddhimaan’) knowledgeable person (krtkrtyaH) blessed (syaat’) becomes. (20)
Translation: Oh Sinless Arjun! Thus, this most confidential mysterious scripture has been narrated by me and by knowing this in essence, a knowledgeable person becomes blessed; which means, on finding a Complete Saint who is a Tatvdarshi saint and obtaining updesh (spiritual instruction), escapes form Kaal’s trap.
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