FolioCorpusBhagavad-gītā

Bhagavad-gītā 15.3-4

న రూపమస్యేహ తథోపలభ్యతే నాన్తో న చాదిర్న చ సమ్ప్రతిష్ఠా । అశ్వత్థమేనం సువిరూఢమూల- మసఙ్గశస్త్రేణ దృఢేన ఛిత్త్వా ॥ ౩ ॥ తత: పదం తత్పరిమార్గితవ్యం యస్మిన్గతా న నివర్తన్తి భూయ: । తమేవ చాద్యం పురుషం ప్రపద్యే యత: ప్రవృత్తి: ప్రసృతా పురాణీ ॥ ౪ ॥
na rūpam asyeha tathopalabhyate
[na roopam asyeha tathopalabhyate]
nānto na cādir na ca sampratiṣṭhā
[naanto na chaadir na cha sampratishthaa]
aśvattham enaṁ su-virūḍha-mūlam
[ashvattham enam su-viroodha-moolam]
asaṅga-śastreṇa dṛḍhena chittvā
[asanga-shastrena dridhena chittvaa]
tataḥ padaṁ tat parimārgitavyaṁ
[tatah padam tat parimaargitavyam]
yasmin gatā na nivartanti bhūyaḥ
[yasmin gataa na nivartanti bhooyah]
tam eva cādyaṁ puruṣaṁ prapadye
[tam eva chaadyam purusham prapadye]
yataḥ pravṛttiḥ prasṛtā purāṇī
[yatah pravrittih prasritaa puraanee]
Word-for-word
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 .
Blended reading (Sanskrit + English inline)
na rūpam asyeha tathopalabhyate
na
not
rūpam
the form
asya
of this tree
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
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 .
Important Words
  • asaṅga - śastreṇa — by the weapon of detachment
    Śastra — a weapon, an axe. Not a mood, not a philosophy: a tool you take up and swing. The verse makes detachment instrumental, not emotional. You do not 'feel detached' to cut the tree; you cut, and detachment is what the act is called.
  • dṛḍhena — strong
    The weapon must be firm. Half-hearted asaṅga bounces off a tree whose roots have grown for lifetimes. Kṛṣṇa specifies the grip before the swing — a soft renunciation, again and again retracted, will never reach the heartwood.
  • padam — situation, abode
    Pada — a 'step' or 'standing-place,' here the destination. The seeker is told both to cut something and to *go somewhere* — felling is negative, padam is positive. Renunciation without a destination is only homelessness.
  • prapadye — I surrender
    Pra + pad — to fall forward, to step into. The first-person form is striking: Kṛṣṇa puts the seeker's own words into the verse. This is the seed-mantra of śaraṇāgati and the doctrinal anchor of the Gauḍīya tradition's whole concept of surrender.
  • ādyam — original
    Ādi — the first, the source. The Person at whose feet one falls is not one option among many divinities but the original one, from whom all subsequent extension (pravṛttiḥ prasṛtā purāṇī) has flowed.
  • puruṣam — the Personality of Godhead
    Not Brahman as principle, but Puruṣa as person. The chapter, building toward Puruṣottama (15.18), already insists here: the goal of detachment-and-surrender is a *someone*, not a state.
The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment. Thereafter, one must seek that place from which, having gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything began and from whom everything has extended since time immemorial.
Purport

It is now clearly stated that the real form of this banyan tree cannot be understood in this material world. Since the root is upwards, the extension of the real tree is at the other end. When entangled with the material expansions of the tree, one cannot see how far the tree extends, nor can one see the beginning of this tree. Yet one has to find out the cause. “I am the son of my father, my father is the son of such-and-such a person, etc.” By searching in this way, one comes to Brahmā, who is generated by the Garbhodaka-śāyī Viṣṇu. Finally, in this way, when one reaches the Supreme Personality of Godhead, that is the end of research work. One has to search out that origin of this tree, the Supreme Personality of Godhead, through the association of persons who are in knowledge of that Supreme Personality of Godhead. Then by understanding one becomes gradually detached from this false reflection of reality, and by knowledge one can cut off the connection and actually become situated in the real tree. The word asaṅga is very important in this connection because the attachment for sense enjoyment and lording it over the material nature is very strong. Therefore one must learn detachment by discussion of spiritual science based on authoritative scriptures, and one must hear from persons who are actually in knowledge. As a result of such discussion in the association of devotees, one comes to the Supreme Personality of Godhead. Then the first thing one must do is surrender to Him. The description of that place whence having gone one never returns to this false reflected tree is given here. The Supreme Personality of Godhead, Kṛṣṇa, is the original root from whom everything has emanated. To gain the favor of that Personality of Godhead, one has only to surrender, and this is a result of performing devotional service by hearing, chanting, etc. He is the cause of the extension of the material world. This has already been explained by the Lord Himself. Ahaṁ sarvasya prabhavaḥ: “I am the origin of everything.” Therefore to get out of the entanglement of this strong banyan tree of material life, one must surrender to Kṛṣṇa. As soon as one surrenders unto Kṛṣṇa, one becomes detached automatically from this material extension.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Bhūrijana Dāsa Gauḍīya
Commentary

If one is within the complex of this banyan tree, which is so vast and complicated, one cannot actually understand what the totality of this tree looks like. One has to stop being attached from going from branch to branch and to enjoy the fruits of this tree according to the modes of material nature. That detachment is necessary. What is the complete process of this yoga of going to the spiritual world, not even stopping in the Brahman, but actually surrender to Krsna in the spiritual world? ‑ this process is described in next text.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
15.3 But, asya, its-of this Tree of the World which has been described; rupam, form, as it has been presented; na, is not at all; upalabhyate, perceived; iha, here; tatha, in that way. For, being like a dream, water in a mirage, jugglery, an imaginary city seen in the sky, it is by nature destroyed no sooner than it is seen. Therefore, na, there exists neither; its antah, end, limit, termination; so also, neither; its beginning. It is not comprehended by anyone that it comes into existence beginning from any definite point. Its sampratistha, continuance, the middle state, too, is not perceived by anyone. Chittva, after felling, uprooting, together with its seeds; enam, this, above described; asvattham, Peepul, the Tree of the World; suvirudha-mulam, whose roots (mula) are well (su) developed (virudham); drdhena, with the strong-hardened by a resolute mind directed towards the supreme Self, and sharpened on the stone of repeated practice of discrimination; asanga-sastrena, sword of detachment-detachment means turn ing away from the desire for progeny, wealth and the worlds; with that sword of detachment-.
Śrī Rāmānujācārya Classical
Translation
15.3 - 15.4 The form of this tree, having its origin above, i.e., in the four-faced Brahma and branches below in the sense that man forms the crest through continual lineage therefrom, and also having its branches extended above and below by actions done in the human state and forming secondary roots - that form of the tree is not understood by people immersed in Samsara. Only this much is perceived: 'I am a man, the son of Devadatta, the father of Yajnadatta; I have property appropriate to these conditions'. Likewise, it is not understood that its destruction can be brought about by detachment from enjoyments which are based on Gunas. Similarly it is not perceived that attachment to the Gunas alone is the beginning of this (tree). Again, it is not perceived that the basis of this tree is founded on ignorance which is the misconception of self as non-self. Ignorance alone is the basis of this tree, since in it alone the tree is fixed. This Asvattha, described above, firm-rooted, i.e., the roots of which are firm and manifold, is to be cut off by the strong axe of detachment, namely, detachment from the sense objects composed of the three Gunas. This can be forged through perfect knowledge. As one gains detachment from sense-objects, one should seek and find out the goal from which nobody ever returns. How does this attachment to sense-objects, which consists of the Gunas and erroneous knowledge forming its cause, cease to exist? Sri Krsna now answers: One should seek 'refuge (Prapadyet) in the Primal Person' alone in order to overcome this ignorance. One should seek refuge (Prapadyeta) in Him who is primal, namely, the beginning of all entities, as stated in the following text: 'With Me as the Lord, the Prakrti gives birth to all that which moves, and that which does not move' (9.10), 'I am the origin of all; from Me proceed everything' (10.8), and 'There is nothing higher than Me, O Arjuna' (7.7). From Me, the creator of everything, has streamed forth this ancient activity, continuing from time immermorial, of attachment to sense-objects consisting of Gunas. This has been declared already by Me: 'For this divine Maya of Mine consisting of the Gunas is hard to break through. But those who take refuge in me alone shall pass beyond this Maya' (7.14). Or a variant of this stanza is 'prapadya iyatah pravrttih' (in place of 'prapadyet yatah pravrittih'). This gives the sense that this discipline of taking refuge in the Supreme Person for dispelling of ignorance has continued from a distant past. The tendencies of ancient persons seeking liberation are also ancient. The purport is this: The ancient liberation-seekers, taking refuge in Me alone, were released from bondage. [This can be taken to mean that Prapatti or taking refuge in the Lord had originated in the Bhakti tradition of the Sri-Vaisnavites from ancient sages i.e., from the Alvars who preceded Ramanuja by several centuries. It is not a creation of Ramanuja].
Śrī Abhinavagupta Classical
Translation
15.3 See Comment under 15.5
Swami Sivananda Classical
Translation
15.3 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.
Commentary

15.3 न not? रूपम् form? अस्य its? इह here? तथा as such? उपलभ्यते is perceived? न not? अन्तः (its) end? न not? च and? आदिः (its) origin? न not? च and? संप्रतिष्ठा foundation or resting place? अश्वत्थम् Asvattha? एनम् this? सुविरूढमूलम् firmrooted? असङ्गशस्त्रेण with the axe of nonattachment? दृढेन strong? छित्त्वा having cut asunder.Commentary The idea is continued in the next verse.So long as one is under the sway of ignorance? he cannot understand the form of this tree? its end? origin and foundation (middle). O Arjuna Thou mayest perhaps consider that such a huge tree cannot be uprooted by any means whatever. It is not so. However firmly rooted it may be? it can be cut by the powerful axe of nnattachment or dispassion within the twinkling of an eye.After cutting this tree you will have to look within? meditate on the Self and behold the Supreme.Tatha As such As described above. Is it necessary to pull down castles in the air or to break the horns of a hare or to pluck a flower growing in the sky or to get butter from the milk of a tortoise or oil from stone Similarly? O Arjuna? there is no reality in this tree. Therefore why should you entertain any fear as to whether it may be uprooted or not Its form as such is not perceived by anybody here it is like a dream or a mirage or an imaginary city in the sky formed by the clouds or caused by a juggler. It appears and disappears. This tree has DrishtaNashtaSvarupa like the mirage. That object which is destroyed when one beholds it is DrishtaNashta. Nobody has perceived the end? the origin or the foundation of this illusory tree. No one can say that it has arisen from such and such a place or point.Samsara or the peepul tree is inveterately deeprooted. You will have to struggle hard to uproot it with its seed or the selfreproducing deep root.Asanga Dispassion? freedom from attachment to children? wealth and the world.Dridhena Strong. You will have to cut the tree with a strong axe which is sharpened again and again on the whetstone of the practice of discrimination. Further your mind should be turned towards the Supreme Being with the strong determination that you can attain eternal bliss only in Him and that He is the ony Reality.The desire for sensual pleasure is Sanga. Its opposite (dispassion) is Asanga. Renunciation of the three kinds of Eshanas (desires)? viz.? children? wealth and the world (PutraVittaLokeshana) is Asanga. Just as the axe cuts the tree? so also dispassion cuts this tree of Samsara. Hence dispassion is termed an axe. Cutting the tree of Samsara is annihilation of egoism? ignorance? latent tendencies? and renunciation of the fruits of all actions? through the practice of dispassion? control of the mind and the senses? etc. (Cf.VII.14)

Swami Gambhīrānanda Classical
Translation
15.3 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-;
Shri Purohit Swami Classical
Translation
15.3 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.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 15.5 BG 15.6 BG 8.21 SB 3.25.20 SB 11.12.1 SB 5.5.5 CC Madhya 19.151 CC Madhya 22.94 CC Madhya 24.200 Kaṭha Upaniṣad 2.3.1BRS 1.2.255
Related lectures
Personal Guidance
Analogy

A vast banyan grows over a temple courtyard for centuries, swallowing walls, sending down aerial roots until no one can tell where the tree begins or ends. You cannot map it; you can only fell it. Kṛṣṇa hands the seeker a single, sharp axe — asaṅga, detachment — and tells him to swing while looking past the tree at the open sky beyond, where the original Person waits to be reached by surrender alone.

Stories
Bharata Mahārāja and the deer

The great king Bharata renounced empire and family to meditate in the forest — yet a single attachment, his pity for an orphaned fawn, took root and grew. He thought of the deer at the moment of death and was reborn as a deer himself, his austerities producing only a fragrant memory.

In his next human birth as Jaḍa Bharata, he refused to let any tendril of saṅga take hold again — silent, motionless, indifferent, accepting beatings rather than reattaching. Only when the tree of attachment was severed at every secondary root did he attain the place of no return.

The Bhāgavatam tells this story precisely as a commentary on cutting the aśvattha: one missed tendril is enough to regrow the whole tree.

📝 My note

Source: vedabase.io

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