न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा।।15.3।।
ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः।तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी।।15.4।।
निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययं तत्।।15.5।।
Its form is not perceived here in that way; nor its end, nor beginning, nor its continuance. After felling this Peepul tree whose roots are well developed, with the strong sword of detachment.
Thereafter, that state must be sought, going where they do not return again: I take refuge in that Primeval Person Himself, from whom the eternal Manifestation has ensued.
The wise ones, free from pride and non-discrimination, who have conquered the evil of association [hatred and love arising from association with foes and friends], who are ever devoted to spirituality, completely free from desires, and free from the dualities of happiness and sorrow, reach that undecaying state.
Osho’s Commentary
This tree of the world, this samsara, is so vast that you cannot see its form, its beginning, or its end. You are a small leaf on a small branch; how can you see the whole tree? So what is the way out? Krishna gives you an axe: the strong axe of asanga, of non-attachment, of detachment. You must cut down this tree. But who will wield this axe? Your own “I”? No, my friend. The ego cannot cut the ego. The ego is the very root of this tree in the world of men. The real cutting happens when you drop the axe itself and surrender. That is why Krishna immediately says, “Seek refuge in that primeval source from which this whole play began.” The ultimate axe is not detachment, but sharanagati, surrender. It is to say to the divine, “I cannot cut this tree. My hands are too weak. Now, you do it.” In that moment of total helplessness, in that surrender, the real transformation happens. And who can reach that eternal state? Not the scholar, not the powerful, not the virtuous man full of pride. But the one who is free from pride and delusion, who has conquered the habit of attachment, whose desires have fallen silent, and who has gone beyond the dualities of pleasure and pain. He who is nirdvandva, balanced between the opposites—he, the undeluded one, reaches that eternal home.