B.G 15.03 and 04
न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूलं असङ्गशस्रेण द्रुडेन छित्त्वा ॥३॥
na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā। aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśasreṇa druḍena chittvā ॥3॥
[न (na) - not; रूपम् (rūpam) - form; अस्य (asya) - of this; इह (iha) - here; तथा (tathā) - thus; उपलभ्यते (upalabhyate) - is perceived; न (na) - not; अन्तः (antaḥ) - end; न (na) - not; च (ca) - and; आदि: (ādiḥ) - beginning; न (na) - not; च (ca) - and; सम्प्रतिष्ठा (sampratiṣṭhā) - the way it is established; अश्वत्थम् (aśvattham) - the banyan tree; एनम् (enam) - this; सुविरूढमूलम् (suvirūḍhamūlam) - well-rooted; असङ्गशस्रेण (asaṅgaśasreṇa) - with the weapon of detachment; द्रुडेन (druḍena) - strong; छित्त्वा (chittvā) - having cut;]
The form of this tree cannot be perceived here, neither its end nor its beginning, nor the way it is established. One must cut down this well-rooted banyan tree with the strong weapon of detachment.
ततः परं तत् परिमार्गितव्यं यस्मिन् गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥४॥
tataḥ paraṃ tat parimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ। tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ॥4॥
[ततः (tataḥ) - then; परं (param) - beyond; तत् (tat) - that; परिमार्गितव्यं (parimārgitavyam) - to be sought after; यस्मिन् (yasmin) - in which; गता (gatā) - gone; न (na) - not; निवर्तन्ति (nivartanti) - return; भूयः (bhūyaḥ) - again; तम् (tam) - that; एव (eva) - only; च (ca) - and; आद्यं (ādyaṃ) - primeval; पुरुषं (puruṣaṃ) - person; प्रपद्ये (prapadye) - I surrender; यतः (yataḥ) - from whom; प्रवृत्तिः (pravṛttiḥ) - creation; प्रसृता (prasṛtā) - has emanated; पुराणी (purāṇī) - ancient;]
Then, one should seek that ultimate goal, reaching which, one does not return again by calling - "I surrender to that primeval person from whom the ancient creation has emanated".
Gīta Bhāshya 15.03 and 04
The AS-IS state of the universe is not easy to perceive. It's 'anta' i.e. end, and 'ādi' i.e. beginning, both are Lord Viṣṇu. 'asaṅgaśastreṇa' i.e. the weapon of detachment - implies the knowledge that is accompanied with the absence of attachment. 'chedaḥ' i.e. cutting - critical reflection. For that purpose only, one should surrender to Him. Hence, Krishna is showing how one should surrender by quoting in the first person - "I surrender... ". There is no one who exists other than the Lord, to whom one can surrender.
यथा स्थितः तथा नोपलभ्यते। अन्तादिर्विष्णुः।
yathā sthitaḥ tathā nopalabhyate। antādirviṣṇuḥ।
[यथा (yathā) - as; स्थितः (sthitaḥ) - situated; तथा (tathā) - so; न (na) - not; उपलभ्यते (upalabhyate) - is perceived; अन्त (anta) - end; आदि (ādi) - beginning; विष्णुः (viṣṇuḥ) - Viṣṇu;]
(As situated, so is not perceived. Viṣṇu is the beginning and the end.)
The AS-IS state of the universe is not perceived. It's 'anta' i.e. end, and 'ādi' i.e. beginning, both are Lord Viṣṇu.
"त्वमादिरन्तो जगतोऽस्य मध्यम्॥"
"tvam ādir anto jagato'sya madhyam॥"
[त्वम् (tvam) - you; आदि: (ādiḥ) - beginning; अन्त: (antaḥ) - end; जगत: (jagataḥ) - of the world; अस्य (asya) - of this; मध्यम् (madhyam) - middle;]
"You are the beginning, the end, and the middle of this universe."
इति भागवते।
iti bhāgavate।
[इति (iti) - thus; भागवते (bhāgavate) - in the Bhāgavata Purāṇa;]
- stated thus in the Bhāgavata Purāṇa.
"अनाद्यनन्तं परं ब्रह्म न देवा ऋषयो विदुः।"
"anādyanantaṁ paraṁ brahma na devā ṛṣayo viduḥ।"
[अनादि (anādi) - without beginning; अनन्तं (anantaṁ) - endless; परं (paraṁ) - supreme; ब्रह्म (brahma) - Brahman; न (na) - not; देवाः (devāḥ) - gods; ऋषयः (ṛṣayaḥ) - sages; विदुः (viduḥ) - know;]
"The supreme Brahman is without beginning and endless; the gods and sages do not know it."
इति च मोक्षधर्मे।
iti ca mokṣadharme।
[इति (iti) - thus; च (ca) - and; मोक्षधर्मे (mokṣadharme) - in the Moksha Dharma;]
- stated thus in the Moksha Dharma.
असङ्गशस्त्रेण सङ्गराहित्य सहितेन ज्ञानेन।
asaṅgaśastreṇa saṅgarāhitya sahitena jñānena।
[असङ्गशस्त्रेण (asaṅgaśastreṇa) - by the weapon of detachment; सङ्गराहित्य (saṅgarāhitya) - absence of attachment; सहितेन (sahitena) - together with; ज्ञानेन (jñānena) - with knowledge;]
The word 'asaṅgaśastreṇa' i.e. the weapon of detachment, implies the knowledge that is accompanied with the absence of attachment.
"ज्ञानासिनोपासनया शितेन॥"
"jñānāsinopāsanayā śitena॥"
[ज्ञान (jñāna) - knowledge; असिना (asinā) - by the sword; उपासनया (upāsanayā) - by worship; शितेन (śitena) - sharp;]
"Through worship, one sharpens the sword of knowledge."
इति हि भागवते।
iti hi bhāgavate।
[इति (iti) - thus; हि (hi) - indeed; भागवते (bhāgavate) - in the Bhāgavata Purāṇa;]
- stated thus in the Bhāgavata Purāṇa.
छेदश्च विमर्श एव। ततश्च तस्यैवाबन्धकं भवति। तथा हि मूलस्थं ब्रह्म प्रतीयते। तच्चोक्तं तच्छ्रुतावेव-
chedashca vimarśa eva। tataśca tasyaivābandhakaṃ bhavati। tathā hi mūlasthaṃ brahma pratīyate। taccoktaṃ tacchrutāveva-
[छेदः (chedaḥ) - cutting; च (ca) - and; विमर्शः (vimarśaḥ) - reflection; एव (eva) - indeed; ततः (tataḥ) - then; च (ca) - and; तस्य (tasya) - his; एव (eva) - only; अबन्धकं (abandhakaṃ) - non-binding; भवति (bhavati) - becomes; तथा (tathā) - thus; हि (hi) - for; मूलस्थं (mūlasthaṃ) - rooted; ब्रह्म (brahma) - Brahman; प्रतीयते (pratīyate) - is perceived; तत् (tat) - that; च (ca) - and; उक्तं (uktaṃ) - said; तत् (tat) - that; श्रुता (śrutā) - heard; एव (eva) - only;]
(Cutting and reflection indeed. Then and only his binding becomes. Thus for rooted Brahman is perceived. That and said that heard only.)
Indeed, the word 'chedaḥ' i.e. cutting, in the context implies critical reflection. Only then, it becomes his, and nonbinding. Thus, the rooted Brahman is perceived. Same is spoken and stated in Vedic testimonials:
"विमर्शो हि च्छेदः। स तं न बध्नाति बध्नाति चान्यान्॥"
"vimarśo hi chedaḥ। sa taṃ na badhnāti badhnāti cānyān॥"
[विमर्शः (vimarśaḥ) - reflection; हि (hi) - indeed; च्छेदः (chedaḥ) - cutting; सः (saḥ) - he; तम् (tam) - him; न (na) - not; बध्नाति (badhnāti) - binds; बध्नाति (badhnāti) - binds; च (ca) - and; अन्यान् (anyān) - others;]
"Critical reflection indeed is cutting. It does not bind the one who reflects, but it binds others."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
तदर्थं च तमेव प्रपद्ये प्रपद्येत। तच्चोक्तं तत्रैव-
tadarthaṃ ca tameva prapadye prapadyeta। taccoktaṃ tatraiva-
[तदर्थं (tadarthaṃ) - for that purpose; च (ca) - and; तम् (tam) - him; एव (eva) - only; प्रपद्ये (prapadye) - I surrender; प्रपद्येत (prapadyeta) - should surrender; तत् (tat) - that; च (ca) - and; उक्तं (uktaṃ) - said; तत्रैव (tatraiva) - there itself;]
For that purpose only, one should surrender to Him. And it is said there itself.
"तं वै प्रपद्येत यं वै प्रपद्य न शोचति न हृष्यति न जायते न म्रियते तद्ब्रह्म मूलं तच्छित्सुः॥"
"taṁ vai prapadyeta yaṁ vai prapadya na śocati na hṛṣyati na jāyate na mriyate tadbrahma mūlaṁ tacchitsuḥ॥"
[तं (taṁ) - that; वै (vai) - indeed; प्रपद्येत (prapadyeta) - should surrender; यं (yaṁ) - whom; वै (vai) - indeed; प्रपद्य (prapadya) - having surrendered; न (na) - not; शोचति (śocati) - grieves; न (na) - not; हृष्यति (hṛṣyati) - rejoices; न (na) - not; जायते (jāyate) - is born; न (na) - not; म्रियते (mriyate) - dies; तत् (tad) - that; ब्रह्म (brahma) - Brahman; मूलं (mūlaṁ) - root; तत् (tac) - that; चित्सुः (chitsuḥ) - seeker of knowledge;]
"The seeker of knowledge should indeed surrender to that root, the Brahman, which upon surrendering, one neither grieves nor rejoices, neither is born nor dies."
इति।
iti।
[इति (iti) - thus;]
- stated thus.
"नारायणेन दृष्टश्च प्रतिबुद्धो भवेत् पुमान्।"
"nārāyaṇena dṛṣṭaśca pratibuddho bhavet pumān।"
[नारायणेन (nārāyaṇena) - by Nārāyaṇa; दृष्टः (dṛṣṭaḥ) - seen; च (ca) - and; प्रतिबुद्धः (pratibuddhaḥ) - awakened; भवेत् (bhavet) - becomes; पुमान् (pumān) - a man;]
"Seen by Lord Nārāyaṇa, the man is awakened."
इति च मोक्षधर्मे।
iti ca mokṣadharme।
[इति (iti) - thus; च (ca) - and / as well; मोक्षधर्मे (mokṣadharme) - in the Moksha Dharma;]
- stated thus as well in the Moksha Dharma.
छेदनोपायो हि अत्र आकाङ्क्षितः। न च भगवतोऽन्यः शरण्योऽस्ति ॥३, ४॥
chedanopāyo hi atra ākāṅkṣitaḥ। na ca bhagavato'nyaḥ śaraṇyo'sti ॥3, 4॥
[छेदन (chedana) - cutting; उपायः (upāyaḥ) - means; हि (hi) - indeed; अत्र (atra) - here; आकाङ्क्षितः (ākāṅkṣitaḥ) - mood of one who is anxious for liberation; न (na) - not; च (ca) - and; भगवतः (bhagavataḥ) - of the Lord; अन्यः (anyaḥ) - other; शरण्यः (śaraṇyaḥ) - refuge; अस्ति (asti) - is;]
The means of cutting is indeed stated by portraying the mood of the one who is anxious for liberation by quoting in first person. There is no one who exists other than the Lord, to whom one can surrender.
Gīta Tātparya 15.03 and 04
Testimonial is provided elaborating on the Peepul tree analogy, emphasizing - "By knowledge alone, one should discern and seek Lord Viṣṇu. Surrender to him, the original source, as this world is a manifestation of his divine part."
"जगद्वृक्षोयमश्वत्थो ह्यश्वत् चञ्चलात्मकः। अव्ययोऽयं प्रवाहेण स्वसक्तिज्ञानहेतिना॥
"jagadvṛkṣoyamaśvattho hyaśvat cañcalātmakaḥ। avyayo'yaṃ pravāheṇa svasaktijñānahetinā॥
[जगत् (jagat) - world; वृक्षः (vṛkṣaḥ) - tree; अयम् (ayam) - this; अश्वत्थः (aśvatthaḥ) - aśvattha; हि (hi) - indeed; अश्वत् (aśvat) - impermanent / changing; चञ्चल (cañcala) - fickle; आत्मकः (ātmakaḥ) - nature; अव्ययः (avyayaḥ) - eternal; अयम् (ayam) - this; प्रवाहेण (pravāheṇa) - by the flow; स्व (sva) - own; सक्ति (sakti) - power; ज्ञान (jñāna) - knowledge; हेतिना (hetinā) - by the cause;]
"The world is like the Peepul tree, changing and fickle by nature. It is eternal, driven by the flow of its own power and knowledge.
विष्णोः सम्यक् पृथक् द्रुष्टिनामच्छेदनभाक् सदा। अव्यक्तादिसमस्तं तु नेति नेत्यादि वाक्यतः॥
viṣṇoḥ samyak pṛthak druṣṭināmacchedanabhāk sadā। avyaktādisamastaṃ tu neti netyādi vākyataḥ॥
[विष्णोः (viṣṇoḥ) - of Vishnu; सम्यक् (samyak) - properly; पृथक् (pṛthak) - separately; द्रुष्टिनाम् (druṣṭinām) - of views; अच्छेदनभाक् (acchedanabhāk) - destroyer; सदा (sadā) - always; अव्यक्तादिसमस्तं (avyaktādisamastaṃ) - all starting from the unmanifest; तु (tu) - but; नेति (neti) - not this; नेति (neti) - not this; आदि (ādi) - and so on; वाक्यतः (vākyataḥ) - from the statement;]
Lord Vishnu, the eternal destroyer of all views, is properly and distinctly understood through the statement 'not this, not this', beginning from the unmanifest.
बोधेनैव पृथग् विष्णोः कृत्वा मृग्यः स केशवः। तमेवाद्यं प्रपद्येत यदंशाभासको ह्ययम्॥
bodhenaiva pṛthag viṣṇoḥ kṛtvā mṛgyaḥ sa keśavaḥ। tamevādyam prapadyeta yadaṃśābhāsako hyayam॥
[बोधेनैव (bodhenaiva) - by knowledge alone; पृथग् (pṛthag) - separate; विष्णोः (viṣṇoḥ) - of Viṣṇu; कृत्वा (kṛtvā) - having made; मृग्यः (mṛgyaḥ) - to be sought; स (sa) - he; केशवः (keśavaḥ) - Keśava; तम् (tam) - him; एव (eva) - only; आद्यं (ādyam) - the original; प्रपद्येत (prapadyeta) - should surrender; यदंशाभासकः (yadaṃśābhāsakaḥ) - manifestation of his part; हि (hi) - indeed; अयम् (ayam) - this;]
By knowledge alone, one should discern and seek Lord Keśava, who is none other than Lord Viṣṇu. Surrender to him, the original source, as this world is a manifestation of his divine part.
जीवराशिः समस्तोऽपि ब्रह्मरुद्रेन्द्रपूर्वकः॥"
jīvarāśiḥ samasto'pi brahmarudrendrapūrvakaḥ॥"
[जीवराशिः (jīvarāśiḥ) - collection of living beings; समस्तः (samastaḥ) - all; अपि (api) - also; ब्रह्म (brahma) - Brahma; रुद्र (rudra) - Rudra; इन्द्र (indra) - Indra; पूर्वकः (pūrvakaḥ) - headed by;]
Indeed, the entire collection of living beings is headed by Brahma, Rudra, and Indra."
