Bhagavad Gita Chapter 15, Verse 3

English Translation

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-;

Detailed Commentary

Explanation: In the first verse of this *adhyaya*, it is said about the *samsara-vriksha* (tree of the world) that people call it imperishable. The scriptures state that *sakama anushthan* (actions with desire) lead to enjoyment in this world and the next (*loka-paraloka*). Hearing all this, one feels happiness and stability in the human *loka* and *svargaloka* (heavenly realm). For this very reason, ignorant people become engrossed in *kama* (desire) and *bhoga* (enjoyment). As long as there is a connection of understanding and attachment (*mamata*) with *samsara*, it appears so. But Bhagavan says that when one observes *samsara* from a detached perspective, with discerning intellect (*vivekapurna buddhi*), its nature appears perishable and sorrowful (*dukhrupa*). Where the beginning, middle, and end of this *samsara* lie is not clearly known. If a person keeps wandering within a vast exhibition, they cannot know its beginning or end. Only by stepping outside can one know the exhibition's beginning and end. Similarly, considering oneself connected to *samsara*, it is difficult to know its beginning or end. The means (*sadhanas*) that a human possesses (senses, mind, and intellect) are themselves parts of *samsara*. Therefore, the true nature of *samsara* can be known by one's own Self (Atman). *Samsara* has no independent existence; it is merely a sequence of origination and destruction. When the connection is severed, it (*samsara*) ceases for oneself, and one attains a state in *Paramatma*. The special point is that no scientist has been able to ascertain, nor can they ascertain, the beginning, middle, and end of this *samsara*. Severing the connection with *samsara* is essential. There are differences of opinion among philosophers on whether *samsara* is beginningless and endless, or merely an illusion. However, everyone agrees that our relationship with *samsara* is incomplete and must be broken. The simple way to sever the connection with *samsara* is to not consider any material possessions obtained in *samsara* as one's own, but to engage them in the service of *samsara*. When one ceases to expect happiness from *samsara*, its deep roots (*dridhamoola*) are destroyed. True *vairagya* (detachment) is when we realize that 'I am not the body'. When this *vairagya* becomes firm, *vasanas* (latent desires) are destroyed. Through the attainment of *Bhagavad-prema* (divine love), even the sense of identification (*tadatmya*) is completely eradicated. Due to the *jiva's* (individual soul's) error, a connection with the body and *samsara* was assumed. The *jiva* itself must sever this connection. Bhagavan is asking to sever precisely this connection. Some easy ways to become free from the connection with *samsara* are, for instance: 1. To harbor no desire to take anything, and to engage the material resources of *samsara* in service. 2. To abandon the desire for worldly pleasures. 3. To give up reliance on the world (*jagat*). 4. To relinquish the sense of 'I' and 'mine'. 5. To maintain a relationship with Bhagavan. 6. To resolve to move towards the one *Paramatma*. 7. To fulfill one's duties according to the *shastras*. 8. To consider one's existence distinct from one's experience. 9. To eradicate the substantiality of relationships. Context: What a *sadhaka* (seeker) should do after severing the *samsara-vriksha* will be discussed in the next verse.