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Bhagavad Gita Chapter 15 Verse 4

भगवद् गीता अध्याय 15 श्लोक 4

ततः पदं तत्परिमार्गितव्य
यस्मिन्गता न निवर्तन्ति भूयः।
तमेव चाद्यं पुरुषं प्रपद्ये
यतः प्रवृत्तिः प्रसृता पुराणी।।15.4।।

हिंदी अनुवाद - स्वामी रामसुख दास जी ( भगवद् गीता 15.4)

।।15.4।।उसके बाद उस परमपद(परमात्मा) की खोज करनी चाहिये जिसको प्राप्त होनेपर मनुष्य फिर लौटकर संसारमें नहीं आते और जिससे अनादिकालसे चली आनेवाली यह सृष्टि विस्तारको प्राप्त हुई है? उस आदिपुरुष परमात्माके ही मैं शरण हूँ।

Shri Vaishnava Sampradaya - Commentary

The jivas or embodied beings immersed in samsara or the perpetual cycle of birth and death are unable to comprehend this asvattha or banyan tree and its symbolism. It is impossible for them to understand that this tree symbolising material existence has its root above in Satyloka with Brahma and its branches descending downwards are all the innumerable jivas or embodied beings throughout all of creation and that humans are its terminals from where there are branches spreading upwards as well determined by karma or reactions to actions based upon following or ignoring the injunctions and prohibitions of the Vedic scriptures which apply when one finally achieves a human form out of the millions of different plants, birds, fish and animal species. As a human one is quickly indoctrinated into samsara with the conceptions of I am. I am a man. I am a king. I am the son of this person. I am the wife of that person. I am beautiful. I am great, etc., etc. Such I am conceptions keeps one locked in samsara and causes one to be fully occupied with mundane concerns and worldly affairs appropriate to such conceptions. Such persons look upon their bodily conceptions as there very self and are completely oblivious that they are factually eternal beings possessing an atma or immortal soul. They perceive not that they can gradually wean themselves from this ancient tree by renuciation of the three gunas or modes of material nature and detachment from the objects of the senses. Neither do they comprehend that the atma is seperate and distinct from the physical body. Nor can they differentiate that the ego is not the physical body and the atma is not the ego. Bewildered by illusion they believe what is unreal to be real and what is real they cannot perceive. The origin and source is unfathomable to them and so deluded they remain in ignorance. This asvattha tree with roots above and branches below that keeps the jiva enslaved in samsara can only be destroyed by the sword of non-attachment to objects of the senses. This renunciation arises from bhakti or exclusive loving devotion to the Supreme Lord Krishna which is the highest good and apex of all to be attained by every jivas and paramount to every other conceivable activity in existence throughout all of creation. Demolishing this strong and durable asvattha tree by the sharp weapon of detachment from sense objects produces disike and disdain for sense gratification which creates a desire for pure, sublime spiritual experiences which when one attains can no longer be subjected to the influence of the three gunas or modes of material nature. How can such a state of consciousness manifest and detachment from the gunas which causes delusion be guaranteed? Lord Krishna has already previously confirmed in chapter VII.VII: That there is nothing superior to Him. In chapter VII.XIV: That those who surrender unto Him alone can surmount the three gunas. In chapter IX, X: That material nature is operating under His control. In X.VIII: That He is the origin and source of all material and spiritual worlds. So let glorious propitiation and devotion be given unto the Supreme Lord Krishna as He alone is the sole refuge of all living entities. Inasmuch as all material impressions, instincts and influences arise from contact with the three gunas proceeding from prakriti the material substratum pervading physical existence which is controlled byHim. It is logical to understand that by Him they can also be transcended. The question that naturally comes to mind is how? The word prapadye means surrender. In VII.XIV is stated prapadyante or have surrendered. In this verse a variant is stated as prapadye yatah which by the gramatical rules of Panini can be interpreted as prapadye iyatah meaning by a mere step of surrendering unto Him spiritual impressions, instincts and influences are activated and awaken in such a one. They will manifest as spontaneous impulses arising with frequency in the heart and dispel all nescience. They are ancient because they embody the collective consciousness of all the mumukshas or achievers of moksa or liberation from material existence since time immemorial, who surrendered and took refuge of the Supreme Lord Krishna or His authorised incarnation and expansion as revealed in Vedic scriptures and were released forever from the bondage of samsara.