अधश्चोर्ध्वं प्रसृतास्तस्य शाखा
गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि
कर्मानुबन्धीनि मनुष्यलोके।।15.2।।
।।15.2।।उस संसारवृक्षकी गुणों(सत्त्व? रज और तम) के द्वारा बढ़ी हुई तथा विषयरूप कोंपलोंवाली शाखाएँ नीचे? मध्यमें और ऊपर सब जगह फैली हुई हैं। मनुष्यलोकमें कर्मोंके अनुसार बाँधनेवाले मूल भी नीचे और ऊपर (सभी लोकोंमें) व्याप्त हो रहे हैं।
15.2 Sakhah, the branches, as it were; tasya, of that Tree; prasrtah, extending; adhah, downwards, from the human beings to the immobile (trees etc.); ca, and; urdhvam, upwards, upto Brahma-beginning from the Creator of the Cusmos to Dharma (Death) [According to A.G. human beings stands for the world of human beings, and Brahma for the world of Brahma (Satva-loka). So Dharma may mean the world of Death (pitr-loka).-Tr.], which, in accordance with their work and in conformity with their knowledge (Ka. 2.2.7), are the results of knowledge and actions; are guna-pravrddhah, strengthened, made stout, by the alities sattva, rajas and tamas, which are their materials; and visaya-pravalah, have the sense-objects as their shoots. The sense-objects (sound etc.) sprout, as it were, like new leaves from the branches (bodies etc.) which are the results of actions. Thery the branches are said to have sense-objects as their shoots. The supreme Root, the material cause of the Tree of the World, has been stated earlier. And now, the latent impressions of attraction, repulsion, etc. born of the results of action are the subsidiary roots, as it were, which grow later on and become the cause of involvement in righteousness and and unrighteousness. And those mulani, roots; karma-anubandhini, which are followed by actions; anu-santatani, spread, enter; adhah, downwards, as compared with the world of gods; manusya-loke, into the world of human beings particularly-for it is well known that (only) here men have competence for rites and duties. They (these roots) are said to be karma-anubandhini since actions (karma) that are characterized as righteous and unrighteous follow as their product (anubandha), (i.e.) succeed the rise of those (attraction, repulsion, etc.).
15.1-2 Urdhva-mulam etc. Adhas ca etc. In other scriptural texts it is delcared All is the holy Fig-tree; that alone is to be meditated upon. The present verse tells us this : What is intended by that declaration is only the religious meditation of the Brahman, the Bhagavat. Root : the one with a highly tranil nature. That is high (above) : Becasue it can be attained by him alone who has withdrawn himself from every other [lower] thing. The [Vedic] hymns are the leaves [of it] etc. : Just as the girth, height, the fruits and the taste etc. of a tree are indicated by its leaves, in the same fashion the idea of the Brahman-being is through the scriptures that are included in the Vedic hymns. This is what is narrated here. With Strands : i.e., with the Sattva etc. Well developed : i.e., starting from gods down to the stationary ones. Of this tree, the roots, that are below, are the good and bad actions.
15.2 The secondary roots of this tree having the main roots in the world of Brahman and its crest in men ramify below in the world of men. They bind them according to their Karma. The meaning is that the effects of acts causing bondag become roots in the world of men. For, the effect of actions done in the human state brings about the further condition of men, beasts etc., down below, and of divinities etc., up above.
Adhashchordhwam prasritaastasya shaakhaahGunapravriddhaa vishayapravaalaah; Adhashcha moolaanyanusantataaniKarmaanubandheeni manushyaloke.
adhaḥ—downward; cha—and; ūrdhvam—upward; prasṛitāḥ—extended; tasya—its; śhākhāḥ—branches; guṇa—modes of material nature; pravṛiddhāḥ—nourished; viṣhaya—objects of the senses; pravālāḥ—buds; adhaḥ—downward; cha—and; mūlāni—roots; anusantatāni—keep growing; karma—actions; anubandhīni—bound; manuṣhya-loke—in the world of humans
