nanto na cadir na ca sampratistha

asvattham enam su-virudha-mulam

asanga-sastrena drdhena chittva

tatah padam tat parimargitavyam

yasmin gata na nivartanti bhuyah

tam eva cadyam purusam prapadye

yatah pravrttih prasrta purani

na—not; rūpam—form; asya—of this tree; iha—in this; tathā—also; upalabhyate—can be perceived; na—never; antaḥ—end; na—never; ca—also; ādiḥ—beginning; na—never; ca—also; sampratiṣṭhā—the foundation; aśvattham—banyan tree; enam—this; suvirūḍha—strongly; mūlam—rooted; asaṅga-śastreṇa—by the weapon of detachment; dṛḍhena—strong; chittvā—by cutting; tataḥ—thereafter; padam—situation; tat—that; parimārgitavyam—has to be searched out; yasmin—where; gatāḥ—going; na—never; nivartanti—comes back; bhūyaḥ—again; tam—to him; eva—certainly; ca—also; ādyam—original; puruṣam—the Personality of Godhead; prapadye—surrender; yataḥ—from whom; pravṛttiḥ—beginning; prasṛtā—extension; purāṇī—very old.

The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has begun and in whom everything is abiding since time immemorial.

adhyatma-nitya vinivrtta-kamah

dvandvair vimuktah sukha-duhkha-samjnair

gacchanty amudhah padam avyayam tat

nir—without; māna—respect; mohāḥ—illusion; jita—having conquered; saṅga—association; doṣāḥ—faulty; adhyātma—spiritual; nityāḥ—eternity; vinivṛtta—associated; kāmāḥ—lusts; dvandvaiḥ—with duality; vimuktāḥ—liberated; sukha-duḥkha—happiness and distress; saṁjñaiḥ—named; gacchanti—attains; amūḍhāḥ—unbewildered; padam—situation; avyayam—eternal; tat—t