श्रीमद् भगवद्गीता

मूल श्लोकः

adhaścōrdhvaṅ prasṛtāstasya śākhā

guṇapravṛddhā viṣayapravālāḥ.

adhaśca mūlānyanusantatāni

karmānubandhīni manuṣyalōkē৷৷15.2৷৷

Sanskrit Commentary By Sri Shankaracharya

৷৷15.2৷৷ --,adhaḥ manuṣyādibhyō yāvat sthāvaram ūrdhvaṅ ca yāvat brahmaṇaḥ viśvasṛjō dhāma ityētadantaṅ yathākarma yathāśrutaṅ jñānakarmaphalāni?  asya vṛkṣasya śākhā iva śākhāḥ prasṛtāḥ pragatāḥ? guṇapravṛddhāḥ guṇaiḥ sattvarajastamōbhiḥ pravṛddhāḥ sthūlīkṛtāḥ upādānabhūtaiḥ? viṣayapravālāḥ viṣayāḥ śabdādayaḥ pravālāḥ iva dēhādikarmaphalēbhyaḥ śākhābhyaḥ aṅkurībhavantīva? tēna viṣayapravālāḥ śākhāḥ. saṅsāravṛkṣasya paramamūlaṅ upādānakāraṇaṅ pūrvam uktam. atha idānīṅ karmaphalajanitarāgadvēṣādivāsanāḥ mūlānīva dharmādharmapravṛttikāraṇāni avāntarabhāvīni tāni adhaśca dēvādyapēkṣayā mūlāni anusaṅtatāni anupraviṣṭāni karmānubandhīni karma dharmādharmalakṣaṇam anubandhaḥ paścādbhāvi? yēṣām udbhūtim anu udbhavati? tāni karmānubandhīni manuṣyalōkē viśēṣataḥ. atra hi manuṣyāṇāṅ karmādhikāraḥ prasiddhaḥ৷৷yastu ayaṅ varṇitaḥ saṅsāravṛkṣaḥ --,

Sanskrit Commentary By Sri Ramanuja

৷৷15.2৷৷adhaśca mūlānyanusaṅtatāni karmānubandhīni manuṣyalōkē. brahmalōkamūlasya asya vṛkṣasya manuṣyāgrasya adhaḥ manuṣyalōkē mūlāni anusaṅtatāni tāni ca karmānubandhīni. karmāṇi ēva anubandhīni mūlāni adhō manuṣyalōkē ca bhavati ityarthaḥ. manuṣyatvāvasthāyāṅ kṛtaiḥ hi karmabhiḥ adhō manuṣyapaśvādayaḥ ūrdhvaṅ ca dēvādayō bhavanti.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda

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.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda

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.).