iha–Within this world; tathā rūpam–that inverted form; asya–of the Aśvattha tree representing this world; na upalabhyate–cannot be realised (through any method except Vedic knowledge); (asya) antaḥ na–nor its end; ādiḥ cha na–nor its origin; sampratiṣṭhā cha na–nor its continuance. chhittvā–Cutting down; enam suvirūḍha-mūlam–this stubbornly rooted (in aversion to the Supreme Lord); aśvattham– perishable tree of the material world; dṛḍhena–with the sharp; asaṅga-śastreṇa–axe of detachment acquired from sādhu-saṅga, association of saints; tataḥ–and thereafter; yasmin gatāḥ (santaḥ)–having reached that plane from which; (kechid api)–one; na nivartanti–does not return; bhūyaḥ–again; parimārgitavyam–one should approach for shelter; tat padam–the holy feet of Lord Viṣṇu; (ekānta bhaktyā)–with exclusive devotion; (iti evam)–in this way: prapadye–“I surrender unto; tam eva cha–Him alone; ādyam–the original; puruṣam–Supreme

Person; yataḥ–from whose illusory energy; (eṣā)–this; purāṇī–perpetual; pravṛttiḥ–manifestation; prasṛtā–has appeared.” [3–4]

3–4 In the human plane, this inverted form of the Peepul tree of this material world is inconceivable (without Vedic knowledge)—neither its beginning, nor its middle, nor its end can be perceived. From the association of devotees, one acquires the sharp axe of detachment from the mundane. Using this weapon to cut down that illusory tree of one’s mundane existence which is stubbornly rooted in aversion to the Supreme Lord, one attains to the plane of no return, which is the lotus feet of the Lord. With pure devotion, one should approach the holy lotus feet of the Supreme Lord Viṣṇu for shelter, and pray, “I surrender unto the Original Person, the Supreme Lord of all, by whose illusory potency (māyā) this perpetual tree of the material world has appeared.”