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Bhagwad Gita (English) | Chapter 15 | Verse 3

Chapter 15, Verse 3

The Yoga of the Supreme Person

Its form is not perceived here as such, nor its end, origin, foundation, or resting place; having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment.

Verse

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा।।15.3।।


na rūpam asyeha tathopalabhyate
nānto na chādir na cha sampratiṣhṭhā
aśhvattham enaṁ su-virūḍha-mūlam
asaṅga-śhastreṇa dṛiḍhena chhittvā

Meaning of each word

na — not;
rūpam — form;
asya — of this;
iha — in this world;
tathā — as such;
upalabhyate — is perceived;
na — neither;
antaḥ — end;
na — nor;
cha — also;
ādiḥ — beginning;
na — never;
cha — also;
sampratiṣhṭhā — the basis;
aśhvattham — sacred fig tree;
enam — this;
su-virūḍha-mūlam — deep-rooted;
asaṅga-śhastreṇa — by the axe of detachment;
dṛiḍhena — strong;
chhittvā — having cut down;

Interpretation

In this verse, Krishna is explaining something deep about our lives and the world around us using the image of a banyan tree. This isn't just any tree; it's like a symbol of our material existence, which is very complicated and deeply ingrained in our lives. Think of this banyan tree as our everyday life filled with relationships, possessions, and desires.

1. **Understanding the Tree**: Krishna points out that we can’t see the true nature of this tree here in our world. Just like we can't see every part of a banyan tree, we also can’t fully grasp what life is all about or where it starts and ends. This is similar to how we often don't understand the full picture of our lives and our connection to what is beyond this physical world.

2. **Deep Roots**: The tree is described as having deep roots. This means that our attachments to the material world and everything in it—like love for money, fame, or pleasure—are very strong. They form the foundation of our existence, leading us to many experiences and feelings. It's easy to get caught up in these attachments and feel overwhelmed.

3. **Need for Non-Attachment**: Krishna introduces the idea of using a strong axe to cut this tree down, and this axe symbolizes ‘non-attachment’ or ‘detachment.’ What he means is that to really understand life and free ourselves from the chaos of material existence, we need to learn to let go of our deep attachments. This doesn’t mean we stop caring about people or things; rather, it means we stop letting these attachments control our happiness and choices.

4. **Daily Life Example**: Imagine you have a favorite toy or gadget that you've always wanted, and you feel really happy when you have it. But if you lose it or it breaks, you feel sad or anxious. This attachment to that object can lead to distress. Non-attachment teaches us to enjoy the moments with our possessions without being dependent on them for our happiness. It’s about finding joy in experiences rather than things.

5. **Cultivating Detachment**: Krishna suggests that we can cultivate this non-attachment through knowledge and by spending time with people who understand these deeper truths. This means engaging in conversations about what’s really important in life, focusing on spiritual growth and connecting with our true selves rather than getting lost in material desires.

6. **Conclusion**: By using the 'axe of non-attachment,' we can gradually cut out the confusion and entanglement of our material lives. This allows us to see life more clearly and connect with the spiritual source that gives our lives true meaning. In essence, Krishna is encouraging us to strive for a deeper understanding of life that goes beyond just what we see and feel, moving towards a realization of our spiritual nature.

Other Verses of Chapter 15
Verse 1
The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Verse 2
The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society.
Verse 4
Then, that goal should be sought for, to which, having gone, none returns again. I seek refuge in that Primeval Purusha, from whence streamed forth the ancient activity or energy.
Verse 5
One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.
Verse 6
That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.
Verse 7
The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.
Verse 8
The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.
Verse 9
The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.
Verse 10
The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.
Verse 11
The endeavoring transcendentalist, who is situated in self-realization, can see all this clearly. But those who are not situated in self-realization cannot see what is taking place, though they may try to.
Verse 12
The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.
Verse 13
I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.
Verse 14
I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff.
Verse 15
I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.
Verse 16
There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.
Verse 17
Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them.
Verse 18
Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.
Verse 19
Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and he therefore engages himself in full devotional service, O son of Bharata.
Verse 20
This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.
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