But, asya, its-of this Tree of the World which has been described; rupam, form, as it has been presented; na, is not at all; upalabhyate, perceived; iha, here; tatha, in that way. For, being like a dream, water in a mirage, jugglery, an imaginary city seen in the sky, it is by nature destroyed no sooner than it is seen. Therefore, na, there exists neither; its antah, end, limit, termination; so also, neither; its beginning. It is not comprehended by anyone that it comes into existence beginning from any definite point. Its sampratistha, continuance, the middle state, too, is not perceived by anyone. Chittva, after felling, uprooting, together with its seeds; enam, this, above described; asvattham, Peepul, the Tree of the World; suvirudha-mulam, whose roots (mula) are well (su) developed (virudham); drdhena, with the strong-hardened by a resolute mind directed towards the supreme Self, and sharpened on the stone of repeated practice of discrimination; asanga-sastrena, sword of detachment-detachment means turn ing away from the desire for progeny, wealth and the worlds; with that sword of detachment-./p>p>15.4 Tatah, thereafter; tat, that; padam, State of Visnu; parimargitavyam, has to be sought for, i.e. realized; gatah, going, entering; yasmin, where, into which State; they na, do not; nivartanti, return; bhuyah, again, for worldly life. As to how It is to be sought for, the Lord says: Prapadye, I take refuge; tam, in that; adyam, Primeval-existing from the beginning; purusam, Person, who has been mentioned by the word State; eva, Himself. The search has to be carried on thus, i.e., by taking refuge in Him. Who is that Person? That is being stated: Yatah, from whom, from which Person; prasrta, has ensued, like jugglery from a magician; purani, the eternal; pravrttih, Manifestation, the magic Tree of the World. What kind of persons reach that State? This is being answered:
