न रूपसमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा ।
अश्वत्थमेनं सुविरूढमूल-मसङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५.३ ॥
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५.४ ॥

na rūpam-asyeha tathopalabhyate nānto na cādir-na ca sampratiṣṭhā |
aśvattham-enaṃ suvirūḍhamūlam-asaṅga-śastreṇa dṛḍhena chittvā || 15.3 ||
tata: padaṃ tat-parimārgitavyaṃ yasmin-gatā na nivartanti bhūya: |
tam-eva cādyaṃ puruṣaṃ prapadye yata: pravṛtti: prasṛtā purāṇī || 15.4 ||

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Imagine the tree with roots spread far above and branches extending below, and again with roots cast below and branches stretched above. Isn’t it amazing, baffling and elusive in every way? But this is what the world around us is, says Krishna, through this striking illustration. Being surrounded by such a tree of stupendous entanglements, what should anyone with discretion do to be peaceful and free? What is the appropriate safeguard to ensure safety and peacefulness for us? See how deftly Krishna proceeds with his exposition! He gives a two-fold formula:

Neither its constitution nor beginning nor end nor details of prevalence are within our reach. This well-rooted aśvattha tree should be felled using the strong, sharp weapon of dis-attachment.

Thereupon enquire into that abode, on reaching which the earthly denizens take no rebirth. The way of enquiry being: “I seek that supreme Primordial Puruṣa, from whom has emanated this most ancient process of creation.”

Krishna makes it clear that the full dimensions of this Aśvattha Tree are not accessible to anyone on this earth. In other words, the world is endless, infinite, in every way. The planet on which we live is but a speck in the myriad bodies hovering in the expanse of endless unbounded sky. Look in any direction. There is no scope to reach the boundary or limit anytime. What could be the basis for such a display?

Felling the Tree of Worldliness

The world already existed when we were born and has been there for incalculable time. This makes it beginningless (na ādiḥ). Where comes the question then of accessing its origin from here and now? Equally so, the end of phenomenal existence is beyond our comprehension (na antaḥ). Inasmuch as the beginning and end are inconceivable, its prevalence too will remain incomprehensible (na ca saṃpratiṣṭhā).

Our knowledge about this Tree of Creation (saṃsāra) being grossly inadequate, there is no possibility for anyone to uproot or destroy it at all. At the same time, we do want to make sure that it does not disproportionately grow and spread its branches stifling and disabling us from fulfillment.

Krishna has a beautiful formula for the purpose. With discretion one should go on felling the branches that grow towards him. He should not allow the Tree to entrap him. In doing so, the seeker has to be firm and consistent.

For felling the Tree of worldliness, says Krishna, the weapon to be employed is dis-attachment, asanga, a quality of the mind. One has to be firmly rooted in asanga. It is inevitable that the Tree of worldliness, with its branches spread all over, will always surround and entrap the seeker. The seeker must shield himself inwardly. If he gets attached to the flowers and fruits of the Tree, there will be torment and bondage. The sure remedy is to wisely develop dis-attachment.

This safeguard is very inner, personal and subjective. In effecting it no external restrictions are there. None can claim any excuse.