Bhagavad Gita 15.1

Purushottama Yoga · English Translation

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.

Sanskrit

श्रीभगवानुवाच | ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् | छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ||१५-१||

Transliteration

śrībhagavānuvāca . ūrdhvamūlamadhaḥśākhamaśvatthaṃ prāhuravyayam . chandāṃsi yasya parṇāni yastaṃ veda sa vedavit ||15-1||

What Does This Verse Mean?

In this verse, Lord Krishna speaks to Arjuna about the nature of material existence using a metaphor called the 'indestructible banyan tree.' He describes it as having its roots in the spiritual realm above and branches extending downward into the world below. The leaves of this cosmic tree are identified as the sacred Vedic hymns that guide us. Krishna teaches that anyone who truly understands the symbolic meaning of this tree gains complete knowledge of the Vedas.

The Teaching Behind It

This verse is central to the Jnana Yoga (path of knowledge) strand, specifically developing the concept of 'Viparita Vriksha' (the inverted tree). It illustrates the Sankhya philosophy that material existence is a reflection or inversion of the spiritual reality, where consciousness flows from the Supreme downwards into matter. The teaching emphasizes *Bhakti* and *Jnana* combined: one must use knowledge to detach from the lower branches (senses) while seeking connection with the root above.

Word by Word

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

Classical 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.

Where This Happens

This verse appears in Chapter 15, known as 'Purushottama Yoga,' spoken by Lord Krishna to Prince Arjuna on the battlefield of Kurukshetra. At this point in the dialogue, Krishna has just finished describing how material attachments bind the soul and is now introducing a profound metaphor to help Arjuna understand the transient nature of the world. Arjuna is still struggling with his confusion about duty versus attachment, having witnessed the devastation of war around him. This teaching serves as a pivot point where Krishna shifts from discussing general duties to revealing deeper metaphysical truths about the soul's relationship with matter.

Living It Out Today

Consider a professional who feels overwhelmed by conflicting career goals and family pressures, constantly seeking validation through external achievements. Like the branches of the banyan tree that grow endlessly downward into confusion, this person is chasing temporary successes without understanding their true spiritual source. By applying Krishna's teaching, they can shift focus from 'chopping off' these anxious desires to tracing them back to their root in a higher purpose or inner peace. This perspective allows them to make decisions based on long-term values rather than momentary stress.

Explained for Children

Imagine a giant, magical banyan tree where the roots grow up in the sky instead of down in the ground! This special tree represents our whole world and life here on Earth. Just like real trees have leaves that hold secrets, this cosmic tree's leaves are actually ancient songs we sing to learn about good things. When you understand how this magical tree works—where it comes from and where its roots really are—you become a wise person who knows all the right answers.

Daily Reflection

Today, pause to consider how you often look at life only through its visible outcomes—the fruits on the branch—while forgetting the unseen source of your existence. When you feel overwhelmed or disconnected, remember that just like this divine tree, your true self is anchored in a timeless reality above all change. By shifting your gaze from the fleeting branches to the eternal root, you discover an inner stability that no circumstance can shake.

A Practice for Today

Visualize an ancient Peepal tree with its roots reaching upward into the infinite light of consciousness and branches spreading downward to nourish the world below. Sit quietly for a moment, feeling your own awareness as that root above, supporting all your thoughts and actions without being bound by them.

Key Teachings

The Inverted Nature of Existence
This verse introduces a profound metaphor where reality is inverted: our spiritual source lies above in the realm of Brahman, while the material world branches out below as temporary manifestations.
The Veda as Divine Sustenance
Just as leaves sustain the physical tree through photosynthesis, the hymns and knowledge contained within the Vedas serve to nourish our understanding of this cosmic structure.
True Knowledge is Liberation
The verse concludes by stating that only one who truly comprehends this symbolic reality can be called a knower, implying that intellectual study alone does not constitute spiritual realization.

Themes

Detachment from material worldNature of the Self (Atman)Vedic wisdom and knowledgeSpiritual vs Material existenceRoots of consciousnessSupreme Person (Purushottama)

Related Verses

2.47 3.30 6.5 18.66

Read This Next

15.2 — This verse immediately follows by describing how these branches are cut off to sever attachment, deepening the metaphor of liberation.
15.3 — It explains why this tree cannot be seen clearly in our current state and sets the stage for seeking refuge elsewhere.
2.47 — This foundational verse on action without attachment complements the theme of navigating life's branches without being entangled by them.

Frequently Asked Questions

What exactly does 'roots above and branches below' mean?

This describes the inverted nature of material existence. The root represents our ultimate source, consciousness or God, which exists in a higher spiritual realm. The branches represent the physical world we experience; just as real tree roots go down to hold it up, here the 'downward' growth signifies how divine energy manifests into diverse material forms that trap us.

Why are the leaves of this cosmic tree called 'Vedas'?

The Vedic hymns and rituals provide instructions on how to navigate life in the material world, just as leaves protect a tree. However, Krishna implies that merely knowing these rules is not enough; one must understand the root cause they point toward. True knowledge of the Vedas comes from realizing their source (the root) rather than just reciting them.

How does this verse relate to ending suffering?

A knower of the Vedas here is not just someone who has memorized scriptures or performed rituals. It refers to an individual who possesses deep spiritual insight into the nature of reality, realizing that all material existence stems from and returns to the Supreme Person.

In Other Languages: Bhagavad Gita 15.1 →