न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा।।15.3।।
na rūpam asyeha tathopalabhate na antaḥ na ca ādir na ca saṃpratiṣṭhā. aśvattham enaṃ suvirūḍha mūla masaṅga śastreṇa dṛḍhen chittvā.
Translation
The form of this is not obtained here; its end is not known, nor its beginning, nor its support. Cutting this sacred fig tree, whose roots are firmly and diversely spread, with the sharp weapon of non‑attachment.
Word Meanings
न — not; रूपम् — form, appearance; अस्य — of this; एह — here, in this world; तथो — thus, in this way; अपलभ्यते — cannot be obtained, is not perceived; न — not; अन्तः — end; न — not; च — and; आदि — beginning; न — not; च — and; संप्रतिष्ठा — establishment, support, basis; अश्वत्थम् — sacred fig tree; एने — this; सु‑वीरूढ‑मूल — well‑sprawled roots; मसङ्ग‑शस्त्रेण — with a varied weapon; दृढेन — firm, strong; छित्त्वा — having cut, having cleaved
Understanding the Verse
Verse 15.3 continues the description of the "Ashvattha" (the sacred fig tree) as a symbol of the material world and its illusory nature. The first half of the verse states that the true nature of this world cannot be grasped by ordinary perception: \"na rūpam asyeha tathopalabhate\" – the form (rūpam) of this existence is not obtained here, meaning that the outward appearance is a mere illusion and cannot lead one to the ultimate reality. This reflects the Gita's teaching that the phenomenal world is a temporary manifestation (maya) that does not reveal the underlying spiritual truth.
The next segment, \"na antaḥ na ca ādir na ca saṃpratiṣṭhā\", emphasizes the absence of any definitive beginning (ādi), end (anta), or firm foundation (saṃpratiṣṭhā) for the material existence. In other words, the world appears to have a start and a finish, yet from the perspective of the eternal Self (Ātman) it is boundless and without a stable base. This reinforces the idea that attachment to worldly structures leads to confusion, because they lack an absolute reference point.
The latter half of the verse introduces the metaphorical weapon that can sever one’s bond to this illusory tree. The phrase \"aśvattham enaṃ suvirūḍha mūla masaṅga śastreṇa dṛḍhen chittvā\" describes the Ashvattha tree as having roots that are both "firmly" (dṛḍha) and "diversely" (masaṅga) spread throughout the three regions of existence – the earth, atmosphere, and heaven. This illustrates how deeply the illusion is entrenched in all levels of creation. The "weapon" (śastra) used to cut it is the sharp, decisive force of Vairāgya, or non‑attachment. By wielding the sword of detachment, a seeker can cleave through the deep‑rooted illusion and expose the underlying consciousness.
Thus, the verse serves as both a philosophical exposition and a practical guide. It tells the aspirant that the material world lacks any absolute markers of reality, and that only through a disciplined practice of non‑attachment can one cut through the dense network of illusion. The cutting of the Ashvattha tree is symbolic of the inner transformation that occurs when the mind disengages from the sensory allure of the world and focuses on the immutable Self. This act of severance leads to liberation (mokṣa), the ultimate goal of the Gita's teachings.
