My Personal Gita

Krishna

15.2 अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके

adhaścordhvaṃ prasṛtāstasya śākhā guṇapravṛddhā viṣayapravālāḥ | adhaśca mūlānyanusantatāni karmānubandhīni manuṣyaloke

Word meanings

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

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Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati

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BG.15.2

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My Personal Gita

Dr. S. Sankaranarayan

Of which tree, the branches spreading downward and upward, well-developed with strands, have sense objects as sprouts; and its roots below in the human world, stretching successively, have actions as their sub-knots.

Shri Purohit Swami

Its branches shoot upwards and downwards, deriving their nourishment from the Qualities; its buds are the objects of sense; and its roots, which follow the Law causing man's regeneration and degeneration, pierce downwards into the soil.

Swami Adidevananda

(a) Its branches extend both above and below, nourished by the Gunas. Their shoots are sense objects ৷৷.

Swami Gambirananda

The branches of that (Tree), extending down-wards and upwards, are strengthened by the qualities and have sense-objects as their shoots. And the roots, which are followed by actions, spread down-wards in the human world [According to A.G. and M.S. manusya-loke means a body distinguished by Brahminhood etc.].

Swami Sivananda

Below and above spread its branches, nourished by the Gunas; sense-objects are its buds; and below in the world of men stretch forth the roots, originating action.

Krishna

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

tataḥ padaṃ tatparimārgitavya yasmingatā na nivartanti bhūyaḥ | tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī

Word meanings

tataḥ—then;padam—place;tat—that;parimārgitavyam—one must search out;yasmin—where;gatāḥ—having gone;na—not;nivartanti—return;bhūyaḥ—again;tam—to him;eva—certainly;cha—and;ādyam—original;puruṣham—the Supreme Lord;prapadye—take refuge;yataḥ—whence;pravṛittiḥ—the activity;prasṛitā—streamed forth;purāṇi—very old

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Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati

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BG.15.4

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My Personal Gita

Dr. S. Sankaranarayan

Then, that Abode must be sought, having reached which one would not return. The Yogin would attain nothing but that Primal Person, from Whom the old activity (world creation) commences.

Shri Purohit Swami

Beyond lies the Path, from which, when found, there is no return. This is the Primal God from whence this ancient creation has sprung.

Swami Adidevananda

Then, one should seek that goal attaining which one never returns. One should seek refuge with that Primal Person from whom streamed forth this ancient activity.

Swami Gambirananda

Thereafter, that State has to be sought for, going where they do not return again: I take refuge in that Primeval Person Himself, from whom has ensued the eternal Manifestation.

Swami Sivananda

Then that goal should be sought after, whither having gone none returns again. Seek refuge in that Primeval Purusha whence streamed forth the ancient activity or energy.

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Krishna

15.3 न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा

Word meanings

na—not;rūpam—form;asya—of this;iha—in this world;tathā—as such;upalabhyate—is perceived;na—neither;antaḥ—end;na—nor;cha—also;ādiḥ—beginning;na—never;cha—also;sampratiṣhṭhā—the basis;aśhvattham—sacred fig tree;enam—this;su-virūḍha-mūlam—deep-rooted;asaṅga-śhastreṇa—by the axe of detachment;dṛiḍhena—strong;chhittvā—having cut down

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Divine Verses of the Bhagavad Gita • Swami Dayananda Saraswati

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BG.15.3

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My Personal Gita

Dr. S. Sankaranarayan

The nature of this is not perceived in that way, nor its end, nor its beginning, nor its center (middle). Cutting this holy fig tree, with its firmly and variedly grown roots, by means of the sharp (or strong) axe of non-attachment;

Shri Purohit Swami

In this world its true form is not known, neither its origin nor its end, and its strength is not understood., until the tree with its roots striking deep into the earth is hewn down by the sharp axe of non-attachment.

Swami Adidevananda

Its form as such is not perceived here, nor its end, nor its beginning, nor its support. Having cut off this firm-rooted Asvattha with the strong axe of detachment৷৷.

Swami Gambirananda

Its form is not perceived here in that way; nor its end, nor beginning, nor continuance, After felling this Peepul whose roots are well developed, with the strong sword of detachment-;

Swami Sivananda

Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place; having cut asunder this firmly-rooted peepul tree with the strong axe of non-attachment,