The branches of this tree spread down (adhaḥ) in the form of animals and others, and upward in the form of the birth of devatās and other elevated beings. These branches increase and increase by the watering process in the form of actions of the three guṇas (guṇa-pravṛddhā). The small twigs on the branches are the sense objects such as sound (viṣaya-pravālāḥ). Moreover, it can be inferred that, at the base of the tree, unknown to all people, is some great treasure. There are external roots from the branches of the aśvattha, meaning in this case a banyan tree, [Note: The aśvattha tree does not have these secondary roots from the branches.] which is dependent for support on both the main root and the external roots. These secondary roots, the cause of continued action, spread out everywhere (anusantantāni) below Brahmaloka (adhaḥ), in the planet of humans. Karma anubandhīni means that after enjoying the results of ones actions in one life, those actions become stimulus for actions in another human birth.

Moreover, the real form of the tree cannot be perceived in the world of men. This is because of the great variety of opinions such as “The world is real. The world is false. The world is eternal.” One cannot understand its end (na antaḥ), and because it seems unlimited, one cannot understand its beginning as well. Because it seems to have no beginning, one cannot understand its shelter (sampratiṣṭhā) or support. One cannot understand what it is, because of lack of real knowledge. In any case, knowing that detachment is the weapon to cut down the tree, which is the only cause of the suffering of all jīvas, one should cut down the tree with that detachment, and should look for the treasure situated at the base of the root. The word asaṅgaḥ here means detachment, or complete renunciation. Having cut the tree down with the axe (śastreṇa) of complete detachment, separating it from oneself, one should then search (parimārgitavyam) for the object (tat-padam), Brahman, the great treasure, existing at the root. What type of thing is that? One should look for that object which having attained (yasmin gataḥ), one does not return. He then explains the method of searching. I worship (prapadye) that original person from whom the long standing (purāṇī) action of saṁsāra (pravṛttiḥ) has spread out: one should search by the process of bhakti.

Moreover, the branches of the tree (material bodies) are spread down and up. They spread downwards by jīvas’ committing sinful acts and being born in the bodies of men and animals, and they spread upwards by jīvas’ performance of pious acts and being born as devas and gandharvas. By the actions of the three guṇas, like sprinkling water, the branches (bodies) take a gross form. The tree has shoots or buds (pravālāḥ) in the form of sense objects (viṣaya) such as sound and touch. The sense objects such as sound are considered to be shoots because of being joined to the tips of the branches, which are the senses, and because of being the abodes of enjoyment. [Note: The branches (bodies) have tips (senses) which have shoots (sense objects), which are sources of enjoyment (rāga). The word rāga also means color. Just as the new leaves give color and beauty to the tree, the sense objects give enjoyment to the senses and body. Madhusūdana Sarasvatī gives the same analogy using senses and rāga.] The tree has secondary roots spreading down and up (“up” is indicated by the word ca). [Note: These are the roots descending from the branches of the banyan tree.] These secondary roots are the impressions caused by attachment and repulsion born from enjoyment of various sense objects. The impressions are said to be roots because they are causes of man’s tendency to act according to dharma or adharma. The main root (cause of the universe) is four-headed Brahmā and the secondary roots (which cause actions and particular bodies) are the various impressions. These are compared to the tangled roots emanating from the banyan tree. What type of roots are these? They give rise to the bondage of karma. With the depletion of the enjoyment of results of previous karma (and fall of the jīva from a heavenly planet), they give rise to karma on the earth planet (karma anubandhīni). It is well known that this earth planet is the place for accruing karma. Bg 15.3, Bg 15.4, Bg 15.3-4 Na æPaMaSYaeh TaQaaePal/>YaTae NaaNTaae Na caidNaR c SaMPa[iTaṣa ) AṅTQaMaeNa& Sauivæ!MaUl/‚ MaSa(r)Xaṣe<a d*!eNa i^tva )) 3 )) TaTa" Pad& TaTPairMaaiGaRTaVYa& YaiSMaNGaTaa Na iNavTaRiNTa >aUYa" ) TaMaev caÛ& Pauṛz& Pa[PaÛe YaTa" Pa[v*ita" Pa[Sa*Taa Paura<aq )) 4 )) 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 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.

The form of this tree as described by Me with root upward and branches downwards is not perceived in the world of men. Its destruction is not perceived: it is not understood how to destroy the network of desires. Its origin is also not perceived: from what and why it has appeared in this manner is not understood. Its shelter is not perceived. Of what does it take shelter to remain standing? Rather, all that is understood is “I am a human, the son of Yajṣadatta, the father of Devadatta. I do my actions according to that identity, and experience happiness and suffering. I am living in this province, in this village.” Because this aśvattha is not understood and is the cause of useless vows and actions, one should cut it down with the strong axe of detachment (asaṅga śastreṇa), sharpened by repeated discrimination (dṛḍhena)— with knowledge of things as they are, gained from association with devotees. Separating the tree from oneself, one should seek out the base (parimārgitavyam). The ending of the sentence is the next verse. Saṅga means desire for sense objects, and asaṅga means the opposite, detachment from sense objects. This is the weapon, because it can destroy the desires. The tree is tightly rooted (suvirūḍha), as previously described. [Note: The main root is Brahmā and the tangle of secondary roots are the countless impressions which lead to bondage of karma.] One should seek out that padam, which is situated above the root, (which is above everything else). One should seek it out by sādhana such as hearing, obtained from My devotees. What type of padam is that? Having attained it by sādhanas, people do not leave, they do not fall, in the manner of falling from svarga. The method of searching out the base is described. I surrender to that person who is the cause of all (adyam), from whom the universe has appeared long ago. What is explained here as the method of searching and attaining is hearing and other processes, along with surrender. The person who is the cause of the universe, surrendering to whom saṁsāra is destroyed, is Myself, Kṛṣṇa. ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā bhajante māṁ budhā bhāva-samanvitāḥ I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts. BG 10.8 daivī hy eṣā guṇa-mayī mama māyā duratyayā mām eva ye prapadyante māyām etāṁ taranti te This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. BG 7.14 The Lord will also say : na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama The sun, moon and fire do not light up My supreme form. Having attained this beautiful form of Mine, they do not return. BG 15.6