Verse 15.1 — Salutation to the field of samsāra. This chapter shows the means for transcending the very nature of samsāra. The Śruti says: “Upward is Viṣṇu, upward is the impure, like Vājinī, I am immortal; wealth is full of splendour” (etc.). The Upward is the highest, everywhere; below are the inferior — the branches, the beings. Even the sacred fig (aśvattha) does not remain of one kind alone; nevertheless it is not perishable by mere flow. As in the former cycle of Brahmā its established position is such, so likewise everywhere there is sameness and imperishability. The leaves of the Vedas are not the cause of fruit in a tree; for there is never fruit in a freshly born leaf.

Verse 15.2 — Though unmanifest, the beings exist in subtle form before the body; below and above they spread by the guṇas — their being known by sattva etc. gives only the semblance of pleasure, like coral-like objects. The roots are of the Bhagavān and his form. The Lord too gives fruit as bound by actions. Thus in the Bhāllaveya branch — Brahman is the separate root, prakṛti the root of the world, sattva is the root, and dayā is a more recent root. Beings are branches, the Vedic metres are leaves, the devas, dance and so forth are branches. Fruit arises from leaves. The measures are like medicinal herbs. Mokṣa is the fruit, a-mokṣa (non-liberation) is also a fruit. Mokṣa is rasa, a-mokṣa is also rasa. There are branches in the unmanifest and branches in the manifest; roots likewise in the unmanifest and in the manifest. This fig‑tree, tossed by the guṇas, its leaves do not stand firm; it is never otherwise and never differently born.

Verse 15.3 — What exists as established cannot be attained otherwise. From the end comes Viṣṇu. 'You are the beginning, middle and end of this world' — says the Lord. The eternal supreme Brahman without beginning or end is not known by devas or ṛṣis — this is taught in the doctrine of liberation. By unassociated scripture, by knowledge free of attachment, and by that knowledge accompanied by devotion one is purified. As the text says: 'The cutting away is also discrimination.' Thereupon the same becomes the bondage for that very [tree]. Thus Brahman is apprehended as the abiding root. Scripture says: 'Discrimination is its cutting; it binds and also binds others' (i.e., discrimination severs the illusory tree yet reveals the binding nature).

Verse 15.4 — Therefore one should take refuge in That very One. Scripture says: 'One should indeed take refuge in that One whom taking refuge does not make one grieve, rejoice, be born or die — that is the root Brahman, that is the true refuge.' If one is seen and recognized by Nārāyaṇa, one becomes a man of enlightened understanding — this also in the teaching on liberation. The method of cutting away is here the desired means; there is no other refuge than the Lord.

Verse 15.5 — On the difference between means and result: it says 'nirmāṇa' (creation) etc.

Verse 15.6 — On the nature (of the Self): 'Not that' and so on (shows negation of false identifications).

Verse 15.7 — Sri Madhvacharya did not comment on this sloka.

Verse 15.8 — With 'he draws' the soul's freedom is indicated. The text prevents that: 'the body' and so on — when the soul leaves the body it departs; the Lord, however, taking those [entities], proceeds. Wherever it is joined, the substratum supports the womb repeatedly; there it abides, not where it wills itself — thus the teaching on liberation. 'Knowing both existence and non‑existence: I know the city and I know what is better, yet I do not do that' — such verses indicate constraint: one carries out duties as fixed in desires and hearts. Even after slaying and conquering, some person acts out of apparent non‑agency. From non‑doership arises the doer who acts — as said in the Brāhmaṇa: a unified self, well concentrated, if he gives up (the body) by the Self, then thus the embodied Self, having found the wise Self, departs. The subtle elements are like scents; enjoyment is prepared beforehand for them.

Verse 15.9 — Even the gates of the senses he enjoys. Thus the Śruti: 'They sing on such and such a lute' — they do sing. Beings enjoy in accord with the guṇas. Verily the devas do not fall into sin — says the Brāhmaṇa.

Verse 15.10 — Then what is not seen? Hence the text says 'he departs' and so on.

Verse 15.11 — Those who strive attain knowledge; the akṛtātman (person without right conduct) has impure intellects.

Verses 15.12–15.14 — The previously stated knowledge expounds the manifold world — e.g. 'like the sun' and so on. 'Gāṃ bhūmim' (the earth as cow) etc.

The previously stated knowledge makes the manifold appear — for example, by saying ‘like the sun,’ ‘gone to the sun,’ etc. 'Gāṃ bhūmim'.

The previously stated knowledge makes the manifold appear — for example, by saying ‘like the sun,’ ‘gone to the sun,’ etc. 'Gāṃ bhūmim'.

Vedic determination (vedanirṇaya) is the method of this enquiry for Vedānta. Also, in the Sāma-veda the ancient tradition says: 'He who decides the Vedānta is the kalaka (settler of times)' — indeed that is the very logical aphorist who settles (kāla-kṛts) the conclusions of the sūtras.

'Kṣara' are the beings such as the world, Brahmā, and others. 'Kūṭasthā' is Prakṛti. Likewise, the Śārkara-ākṣa tradition states: 'From Prajāpati and the foremost, all jīvas are kṣara; the akṣara is the supreme person. Others give examples: the higher and the other — net and web; Mātariśvan and the One.'

'Kṣara' are the beings such as the world, Brahmā, and others. 'Kūṭasthā' is Prakṛti. Likewise, the Śārkara-ākṣa tradition states: 'From Prajāpati and the foremost, all jīvas are kṣara; the akṣara is the supreme person. Others give examples: the higher and the other — net and web; Mātariśvan and the One.'

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.