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15 - ADHYAYE
श्रीभगवानुवाच
ऊर्धववमूलमध:शाखमश्वत्थं प्राहुरव्ययम ्।
छन्ांसि यस्य पर्ावनन यस्तं वे् ि वे्ववत्॥ १
॥
śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit
अधश्चोर्धवं प्रिृतास्तस्य शाखा
गुर्प्रवृद्धा ववषयप्रवाला: ।
अधश्च मूलानयनुिनततानन
कमावनुबनधीनन मनुष्यलोक
े ॥ २ ॥
adhaś cordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś ca mūlāny anusantatāni
karmānubandhīni manuṣya-loke

15 - ADHYAYE
न रूपमस्येह तथोपलभ्यते
नानतो न चाद्नव च िम्प्प्रनतष्ठा ।
अश्वत्थमेनं िुववरूढमूल-
मिङ्गशस्रेर् दृढेन नछत्त्वा ॥ ३ ॥
तत: प्ं तत्पररमार्गवतव्यं
यस्स्मनगता न ननवतवस्नत भूय: ।
तमेव चाद्यं पुरुषं प्रपद्ये
यत: प्रवृवि: प्रिृता पुरार्ी ॥ ४ ॥
na rūpam asyeha tathopalabhyate
nānto na cādir na ca sampratiṣṭhā
aśvattham enaṁ su-virūḍha-mūlam
asaṅga-śastreṇa dṛḍhena chittvā
tataḥ padaṁ tat parimārgitavyaṁ
yasmin gatā na nivartanti bhūyaḥ
tam eva cādyaṁ puruṣaṁ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī

15 - ADHYAYE
ननमावनमोहा
स्ितिङ्ग्ोषा
अर्धयात्मननत्या
ववननवृिकामा: ।
द्वनद्वैवववमुक्ता:
िुख्ु:खिंज्ञै-
गवच्छनत्यमूढा: प्मव्ययं
तत् ॥ ५ ॥
nirmāna-mohā jita-
saṅga-doṣā
adhyātma-nityā
vinivṛtta-kāmāḥ
dvandvair vimuktāḥ
sukha-duḥkha-
saṁjñair
gacchanty amūḍhāḥ
padam avyayaṁ tat

15 - ADHYAYE
न तद्भाियते िूयो न शशाङ्को न पावक: ।
यद्गत्वा न ननवतवनते तद्धाम परमं मम ॥ ६ ॥
na tad bhāsayate sūryo
na śaśāṅko na pāvakaḥ
yad gatvā na nivartante
tad dhāma paramaṁ mama
ममैवांशो िीवलोक
े िीवभूत: िनातन: ।
मन:षष्ठानीस्नियाणर् प्रकृ नतस्थानन कषवनत
॥ ७ ॥
mamaivāṁśo jīva-loke
jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi
prakṛti-sthāni karṣati

15 - ADHYAYE
शरीरं य्वाप्नोनत यच्चाप्युत्रामतीश्वर: ।
गृहीत्वैतानन िंयानत वायुगवनधाननवाशयात्॥ ८
॥
śarīraṁ yad avāpnoti
yac cāpy utkrāmatīśvaraḥ
gṛhītvaitāni saṁyāti
vāyur gandhān ivāśayāt
श्रोरं चक्षु: स्पशवनं च रिनं घ्रार्मेव च ।
अर्धष्ठाय मनश्चायं ववषयानुपिेवते ॥ ९ ॥
śrotraṁ cakṣuḥ sparśanaṁ ca
rasanaṁ ghrāṇam eva ca
adhiṣṭhāya manaś cāyaṁ
viṣayān upasevate

15 - ADHYAYE
उत्रामनतं स्स्थतं वाऽवप भुञ्िानं वा गुर्ास्नवतम ्।
ववमूढा नानुपश्यस्नत पश्यस्नत ज्ञानचक्षुष: ॥ १० ॥
utkrāmantaṁ sthitaṁ vāpi
bhuñjānaṁ vā guṇānvitam
vimūḍhā nānupaśyanti
paśyanti jñāna-cakṣuṣaḥ
यतनतो योर्गनश्चैनं पश्यनत्यात्मनयवस्स्थतम्।
यतनतोऽप्यकृ तात्मानो नैनं पश्यनत्यचेति: ॥ ११ ॥
yatanto yoginaś cainaṁ
paśyanty ātmany avasthitam
yatanto ’py akṛtātmāno
nainaṁ paśyanty acetasaḥ

15 - ADHYAYE
य्ाद्त्यगतं तेिो िगद्भाियतेऽणखलम ्।
यच्चनिमसि यच्चागन‍ौ तिेिो ववद्र्ध मामकम्॥ १२
॥
yad āditya-gataṁ tejo
jagad bhāsayate ’khilam
yac candramasi yac cāgnau
tat tejo viddhi māmakam
गामाववश्य च भूतानन धारयाम्प्यहमोििा ।
पुष्र्ासम च‍ौषधी: िवाव: िोमो भूत्वा रिात्मक: ॥ १३
॥
gām āviśya ca bhūtāni
dhārayāmy aham ojasā
puṣṇāmi cauṣadhīḥ sarvāḥ
somo bhūtvā rasātmakaḥ

15 - ADHYAYE
अहं वैश्वानरो भूत्वा प्राणर्नां ्ेहमार्श्रत: ।
प्रार्ापानिमायुक्त: पचाम्प्यननं चतुवववधम्॥ १४ ॥
ahaṁ vaiśvānaro bhūtvā
prāṇināṁ deham āśritaḥ
prāṇāpāna-samāyuktaḥ
pacāmy annaṁ catur-vidham
िववस्य चाहं हृद् िस्ननववष्टो
मि: स्मृनतज्ञावनमपोहनं च ।
वे्ैश्च िवैरहमेव वेद्यो
वे्ानतकृ द्वे्वव्ेव चाहम्॥ १५ ॥
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham

15 - ADHYAYE
द्वाववम‍ौ पुरुष‍ौ लोक
े क्षरश्चाक्षर एव च ।
क्षर: िवावणर् भूतानन क
ू टस्थोऽक्षर उच्यते ॥ १६
॥
dvāv imau puruṣau loke
kṣaraś cākṣara eva ca
kṣaraḥ sarvāṇi bhūtāni
kūṭa-stho ’kṣara ucyate
उिम: पुरुषस्त्वनय: परमात्मेत्यु्ाहृत: ।
यो लोकरयमाववश्य बबभत्यवव्यय ईश्वर: ॥ १७ ॥
uttamaḥ puruṣas tv anyaḥ
paramātmety udāhṛtaḥ
yo loka-trayam āviśya
bibharty avyaya īśvaraḥ

यस्मात्क्षरमतीतोऽहमक्षरा्वप चोिम: ।
अतोऽस्स्म लोक
े वे्े च प्रर्थत: पुरुषोिम: ॥ १८ ॥
yasmāt kṣaram atīto ’ham
akṣarād api cottamaḥ
ato ’smi loke vede ca
prathitaḥ puruṣottamaḥ
यो मामेवमिम्प्मूढो िानानत पुरुषोिमम ्।
ि िववववद्भिनत मां िववभावेन भारत ॥ १९ ॥
yo mām evam asammūḍho
jānāti puruṣottamam
sa sarva-vid bhajati māṁ
sarva-bhāvena bhārata
इनत गुह्यतमं शास्रसम्मुक्तं मयानघ ।
एतद्बुद्र्धवा बुद्र्धमानस्यात्कृ तकृ त्यश्च भारत ॥ २०
॥
iti guhya-tamaṁ śāstram
idam uktaṁ mayānagha
etad buddhvā buddhimān syāt
kṛta-kṛtyaś ca bhārata
iti panchadasha adhyaye samaptam

श्रीभगवानुवाच
ऊर्धववमूलमध:शाखमश्वत्थं प्राहुरव्ययम्।
छन्ांसि यस्य पर्ावनन यस्तं वे् ि वे्ववत्॥ १ ॥
śrī-bhagavān uvāca
ūrdhva-mūlam adhaḥ-śākham
aśvatthaṁ prāhur avyayam
chandāṁsi yasya parṇāni
yas taṁ veda sa veda-vit

Synonyms
śrī-bhagavān uvāca — the Supreme Personality
of Godhead said; ūrdhva-mūlam — with roots
above; adhaḥ — downwards; śākham —
branches; aśvattham — a banyan tree; prāhuḥ —
is said; avyayam — eternal; chandāṁsi — the
Vedic hymns; yasya — of which; parṇāni — the
leaves; yaḥ — anyone who; tam — that; veda —
knows; saḥ — he; veda-vit — the knower of
the Vedas.
Translation
The Supreme Personality of Godhead said: It
is said that there is an imperishable banyan
tree that has its roots upward and its
branches down and whose leaves are the
Vedic hymns. One who knows this tree is the
knower of the Vedas.

BG 15.2
अधश्चोर्धवं प्रिृतास्तस्य शाखा
गुर्प्रवृद्धा ववषयप्रवाला: ।
अधश्च मूलानयनुिनततानन
कमावनुबनधीनन मनुष्यलोक
े ॥ २ ॥
adhaś cordhvaṁ prasṛtās tasya śākhā
guṇa-pravṛddhā viṣaya-pravālāḥ
adhaś ca mūlāny anusantatāni
karmānubandhīni manuṣya-loke

Synonyms
adhaḥ — downward; ca — and; ūrdhvam —
upward; prasṛtāḥ — extended; tasya —
its; śākhāḥ — branches; guṇa — by the
modes of material nature; pravṛddhāḥ —
developed; viṣaya — sense
objects; pravālāḥ — twigs; adhaḥ —
downward; ca — and; mūlāni —
roots; anusantatāni — extended; karma — to
work; anubandhīni — bound; manuṣya-
loke — in the world of human society.
Translation
The branches of this tree extend
downward and upward, nourished by the
three modes of material nature. The twigs
are the objects of the senses. This tree
also has roots going down, and these are
bound to the fruitive actions of human
society.

15.3 AND 15.4
Synonyms
na — not; rūpam — the form; asya — of this tree; iha — in this world; tathā — also; upalabhyate —
can be perceived; na — never; antaḥ — end; na — never; ca — also; ādiḥ — beginning; na —
never; ca — also; sampratiṣṭhā — the foundation; aśvattham — banyan tree; enam — this; su-
virūḍha — strongly; mūlam — rooted; asaṅga-śastreṇa — by the weapon of
detachment; dṛḍhena — strong; chittvā — cutting; tataḥ — thereafter; padam — situation; tat —
that; parimārgitavyam — has to be searched out; yasmin — where; gatāḥ — going; na —
never; nivartanti — they come back; bhūyaḥ — again; tam — to Him; eva — certainly; ca —
also; ādyam — original; puruṣam — the Personality of Godhead; prapadye — surrender; yataḥ —
from whom; pravṛttiḥ — the beginning; prasṛtā — extended; purāṇi — very old.
Translation
The real form of this tree cannot be perceived in this world. No one can understand where it
ends, where it begins, or where its foundation is. But with determination one must cut down
this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that
place from which, having gone, one never returns, and there surrender to that Supreme
Personality of Godhead from whom everything began and from whom everything has
extended since time immemorial.

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Chapter 15 [Bhagvad Geeta]

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Chapter 15 [Bhagvad Geeta]