Bhagavad Gita Verse 15.1: The Mystery of the Inverted Tree

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Bhagavad Gita Verse 15.1 Explained

In the opening of Chapter 15, the speaker of the Gita describes the material world as an eternal Peepal tree (Ashwattha) that is uniquely "upside-down." This verse is the key to understanding the hierarchy of the 21 universes and the path to the Supreme God.

The Sanskrit Verse

Transliteration: urdhva-mulam adhaḥ-sakham asvatthaṁ prahur avyayam chandasi yasya parṇani yas tam veda sa veda-vit

English Translation: "They speak of an imperishable Ashwattha tree with its roots above and branches below. Its leaves are the Vedic hymns; he who knows this tree is the knower of the Vedas."

With the roots above in the form of Purna Parmatma Aadi Purush Parmeshwar and the branches below in the form of the three gunas i.e. Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv, it is an imperishable, extensive Pipal tree, whose divisions, small-small parts, just as there are verses in Vedas, are said to be twigs and leaves. One, who knows that tree of world in detail, is completely knowledgeable i.e. is Tatvdarshi.

I. Decoding the Symbolism: The Spiritual Anatomy

Most commentators fail to explain why the tree is inverted. According to the Suksham Veda, this tree represents the structure of the creation under the control of Kaal Brahm.

1. The Roots (Top): The Supreme Being

The "Roots Above" refer to the Param Akshar Purush (Supreme God Kabir). Just as a physical tree is nourished by its roots, the entire creation—including the 21 universes of Kaal and the 7 universes of Akshar Purush—is sustained by the energy of the Supreme Almighty located in the highest realm, Satlok.

2. The Trunk: Kaal Brahm

The trunk of the tree represents Jyoti Niranjan (Kaal). He is the "Giver of the Gita" and the ruler of the 21 universes. He is the central pillar that connects the lower branches (the material world) to the higher roots.

3. The Branches: The Three Gunas (Brahma, Vishnu, Shiva)

The branches spreading downwards are the three Gunas:

• Rajgun-Brahma: The force of creation.
• Satgun-Vishnu: The force of preservation.
• Tamgun-Shiva: The force of destruction. Worshipping these branches (the Trinity) provides temporary "fruits" but never leads to the Root (the Supreme God).

4. The Leaves: Vedic Rituals

The leaves are the Vedic hymns (chandāṁsi). Leaves protect and beautify a tree but are not the source of life. Similarly, performing Vedic rituals for worldly gains keeps a person entangled in the "foliage" of the material world without ever understanding the Root.

II. Why is the Tree "Inverted"?

The tree is upside-down because the source of life (God) is in the higher spiritual dimensions, while the manifestation (the world) is in the lower material dimension. This inversion also signifies that the human soul is "turned away" from its source. We seek happiness in the branches (material objects/minor gods) instead of looking upward to the Roots (the Almighty).

III. Who is a "Veda-Vit" (Knower of Vedas)?

The verse ends with a challenge: "He who knows this tree is the knower of the Vedas."

• To "know" the tree is to realize that Brahma, Vishnu, and Shiva are secondary powers.
• To be a true scholar, one must identify the Supreme Father who sits at the root.
• This knowledge is only provided by a Tattvadarshi Saint (as mentioned in Gita 4.34), who can explain every part of this "World Tree."

Frequently Asked Questions (FAQ)

1. Why is the Peepal tree called "Ashwattha"?

Ashwattha literally means "that which will not remain until tomorrow." It signifies the temporary and perishable nature of the material world. Although the tree is called "imperishable" (avyayam), it refers to the continuous cycle of birth and death that seems endless.

2. How do we reach the "Roots" of this tree?

In Verse 3 and 4 of this same chapter, it is stated that one must cut the attachment to the branches using the "Sword of Detachment" and then seek that Supreme Abode from which no one returns.

3. Is the Giver of the Gita the root of this tree?

No. The speaker (Kaal) says the roots are "above" him. In Verse 17 of this chapter, he explicitly defines the Uttama Purusha (Supreme Person) as someone other than himself who enters and sustains the worlds.