Bhagavad Gita 15.3

Purushottama Yoga · English Translation

Bhagavad Gita 15.3 — "Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resti"
Bhagavad Gita 15.3 — Purushottama Yoga
Sanskrit

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा | अश्वत्थमेनं सुविरूढमूलं असङ्गशस्त्रेण दृढेन छित्त्वा ||१५-३||

Transliteration

na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā . aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśastreṇa dṛḍhena chittvā ||15-3||

What Does This Verse Mean?

In this verse, Lord Krishna describes the material world as a great banyan tree with roots reaching upward and branches below, noting that its true nature is hidden from ordinary perception because it has no visible end or beginning in human experience. He teaches Arjuna that to find liberation, one must use the 'axe of non-attachment' (vairagya) to sever their connection to this temporary world. The core message is that realizing the illusory and binding nature of material existence allows us to cut through our entanglement and seek a higher reality.

The Teaching Behind It

This teaching belongs primarily to Jnana Yoga (the path of knowledge) within Vedanta, as it uses discrimination (viveka) to distinguish between the eternal Self and the temporary material world. It develops the concept of 'Maya' or illusionary attachment, illustrating that liberation requires cutting the bond with the phenomenal universe through spiritual wisdom.

Word by Word
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
Classical 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)

Where This Happens

This verse appears in Chapter 15, part of Krishna's discourse to Arjuna on the battlefield of Kurukshetra during the Mahabharata war. Just prior to this, Krishna has finished describing his divine form and the cycle of birth and death; now he shifts focus to explaining the nature of material existence using a metaphor. Arjuna is still confused about how to fight without attachment after seeing the terrifying vision of Vishvarupa, so Krishna offers this philosophical insight to help him understand that the world itself is an illusionary tree from which one must detach.

Living It Out Today

Consider a professional who is constantly anxious about their career trajectory, obsessed with office politics and fearing they will never reach the 'top' because there seems to be no end to these demands. This verse teaches them to recognize that this relentless pursuit of status is like a tree with deep roots in uncertainty; by applying the axe of non-attachment—focusing on doing their duty excellently without obsessing over the outcome—they can sever the anxiety and find peace.

Explained for Children

Imagine you are standing in front of a huge, tangled tree where the roots go up into the sky instead of down; this represents how confusing and tricky our worries about money or fame can feel. Krishna tells Arjuna that we get stuck in this messy tangle if we keep holding on too tightly to things that will eventually change. To become free from these worries, he suggests using a special invisible axe made of letting go, which helps us cut the tree down and step onto solid ground where there is no more confusion.

Daily Reflection

You often feel trapped by circumstances that seem to have no clear beginning or end, much like the invisible foundation of this cosmic tree. Yet, you possess within yourself a sharp instrument capable of severing these bonds: your capacity for non-attachment. When you choose not to cling to outcomes or identities, you free yourself from the cycle of endless longing.

A Practice for Today

Close your eyes and visualize the peepul tree of worldly existence, with its tangled roots of desire spreading endlessly upward and downward. Silently repeat a mantra of detachment as you imagine cutting through these deep-seated attachments with an axe made of pure clarity.

Key Teachings

  1. The Illusion of Form
    This verse reveals that the material world is a complex illusion whose true nature cannot be grasped by physical senses. It teaches us to look beyond appearances and understand the transient, shadow-like reality of worldly existence.
  2. The Rootedness in Samsara
    Just as an inverted tree has its roots above and branches below, our desires bind us to the cycle of birth and death. The verse illustrates how attachment creates a firm foundation for suffering that keeps us stuck.
  3. The Axe of Detachment
    Karma yoga is presented not as passive resignation but as an active tool, specifically the 'axe' of non-attachment. This spiritual weapon allows the seeker to cut through the tangled roots and attain liberation.

Themes

detachmentmaya_illusionliberation_mokshameditation_focusmaterial_world_naturespiritual_discrimination

Related Verses

2.473.304.186.518.66

Read This Next

  1. 2.47 — This verse establishes the foundational principle of acting without attachment to results.
  2. 3.30 — It expands on surrendering actions as a means to cut through the bonds of karma and ego.
  3. 12.15 — This verse describes the qualities of one who has successfully transcended attachment, offering a vision of the liberated state.

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Frequently Asked Questions

What does 'non-attachment' (asaṅga) actually mean in this verse?
Non-attachment here means not being mentally or emotionally bound by material outcomes, possessions, or relationships. It is the ability to act fully and responsibly while remaining internally free from craving for specific results or fear of loss.
Is this verse saying we should stop working or living?
No, it does not advocate for inaction but rather a change in attitude while acting. One continues to work and fulfill duties (Karma Yoga) but without being mentally stuck on the temporary world like roots of the tree.
In Other Languages: Bhagavad Gita 15.3 →