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Bhagavad Gita Chapter 15 Verse 2

भगवद् गीता अध्याय 15 श्लोक 2

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके।।15.2।।

हिंदी अनुवाद - स्वामी तेजोमयानंद

।।15.2।। उस वृक्ष की शाखाएं गुणों से प्रवृद्ध हुईं नीचे और ऊपर फैली हुईं हैं (पंच) विषय इसके अंकुर हैं मनुष्य लोक में कर्मों का अनुसरण करने वाली इसकी अन्य जड़ें नीचे फैली हुईं हैं।।

Brahma Vaishnava Sampradaya - Commentary

Since the unmanifest atma or immortal soul exists in an impreceptible sub- atomic form within the bodies of all jivas or embodied beings, they are described as spread upwards and downwards. The attributes are the modes of material nature, the three gunas of sattva or goodness, rajas or passion and tamas or ignorance. The pleasurable experiences are the sprouts and desires are the buds. The main central root is the divine resplendence representing the Supreme Lord and the subsidary roots are the results acquired due to following righteousness or unrighteousness. This is described in the Ballava section. In this ancient asvattha or banyan tree representing material existence the brahman or spiritual substratum pervading all existence as manifestation of the Supreme Lord is the primary and central root. The subsidary root is prakriti the material substratum pervading physical existence and the three gunas are its attributes. The elements earth, water, fire, air and ether are the branches and the leaves are the Vedic hymns. The demigods who administer universal management are the smaller branches and human beings are the twigs. From adherance or rejection of the injunctions and prohibitions defined in the Vedic scriptures do sweet and bitter fruits results which are the karmas or reactions to the previous actions one has performed. Righteous actions bestow pleasant rewards and unrighteous actions bestow unpleasant rewards. This ancient banyan tree rewards liberation and bondage as well depending upon the merit of righteousness enacted. It also has fruits, branches and roots that are unmanifest as well as those that are apparent and manifest. This does not otherwise come to happen neither does it not come not to happen. This means that the cause is enveloped in the effect and that the effect is containing the cause. In this way as a tiny seed contains an entire tree and a tree contains a tiny seed the roots and the branches are intertwined eternally.