In plain words
Its form is not perceived here as it has been described—neither its end, nor beginning, nor its continuance. Having cut down this deeply rooted aśvattha with the strong sword of non-attachment,
Word for word
Not here is its form perceived thus, not [its] end, nor beginning, nor standing; having cut this aśvattha, of well-grown roots, with the firm sword of non-attachment,
न रूपमस्येह तथोपलभ्यतेनान्तो न चाऽऽदिर्न च सम्प्रतिष्ठाअश्वत्थमेनं सुविरूढमूलम्असङ्गशस्त्रेण दृढेन छित्त्वा
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
यस्तु अयं वर्णितः संसारवृक्षः —
न रूपम् अस्य इह यथा उपवर्णितं तथा नैव उपलभ्यते, स्वप्नमरीच्युदकमायागन्धर्वनगरसमत्वात् ; दृष्टनष्टस्वरूपो हि स इति अत एव न अन्तः न पर्यन्तः निष्ठा परिसमाप्तिर्वा विद्यते । तथा न च आदिः, ‘इतः आरभ्य अयं प्रवृत्तः’ इति न केनचित् गम्यते । न च सम्प्रतिष्ठा स्थितिः मध्यम् अस्य न केनचित् उपलभ्यते । अश्वत्थम् एनं यथोक्तं सुविरूढमूलं सुष्ठु विरूढानि विरोहं गतानि सुदृढानि मूलानि यस्य तम् एनं सुविरूढमूलम् , असङ्गशस्त्रेण असङ्गः पुत्रवित्तलोकैषणाभ्यः व्युत्थानं तेन असङ्गशस्त्रेण दृढेन परमात्माभिमुख्यनिश्चयदृढीकृतेन पुनः पुनः विवेकाभ्यासाश्मनिशितेन च्छित्वा संसारवृक्षं सबीजम् उद्धृत्य ॥ ३ ॥
In plain words
As for this tree of saṃsāra we've just pictured —
This tree's true shape can never actually be found here the way it has just been described, because it is exactly like a dream, like water shimmering in a mirage, like an illusion, like a city of gandharvas floating in the sky. The moment you actually look at it, it simply dissolves, and that is precisely why it has no end, no boundary, no real conclusion at all. In the same way it has no beginning either: no one can ever truly point and say, 'it started right here.' And no one can find any settled, stable middle to it either. This is the very aśvattha we have been describing, whose roots have grown firm and deep, sprouted and spread with real tenacity. Cutting down this deep-rooted tree calls for the weapon of non-attachment, non-attachment meaning simply walking away from the craving for children, wealth, and worlds, a weapon made firm through unwavering resolve turned toward the Supreme Self, sharpened again and again on the whetstone of discriminating practice. With that weapon, you cut the tree of saṃsāra down and pull it out completely, seed and all.
Close to the Sanskrit
Now, this tree of transmigration that has been described —
Its form is not perceived here as it has been described, because of being like a dream, the water of a mirage, an illusion, a city of the gandharvas; for its true nature is seen only as destroyed, and for that very reason no end, no boundary, conclusion, or completion exists for it. Likewise, there is no beginning either: 'starting from here, this has proceeded' — this is not known by anyone. Nor is there a settled standing, a stable middle, of it; this too is not perceived by anyone. This aśvattha, as described, whose root has grown firmly — that is, whose roots have well sprouted, gone into growth, and are very firm — having cut this very tree whose root has grown firmly, with the weapon of non-attachment (non-attachment being the withdrawal from the desires for offspring, wealth and worlds), with that weapon of non-attachment, firm, made firm by the resolve of facing toward the Supreme Self, sharpened again and again on the whetstone of discriminative practice, and having uprooted the tree of saṃsāra together with its seed.