B.G 15.03 and 04

na rūpamasyeha tathopalabhyate nānto na cādirna ca sampratiṣṭhā। aśvatthamenaṃ suvirūḍhamūlaṃ asaṅgaśasreṇa druḍena chittvā ॥3॥

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.

tataḥ paraṃ tat parimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ। tameva cādyaṃ puruṣaṃ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī ॥4॥

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.

yathā sthitaḥ tathā nopalabhyate। antādirviṣṇuḥ।

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.

"tvam ādir anto jagato'sya madhyam॥"

"You are the beginning, the end, and the middle of this universe."

iti bhāgavate।

- stated thus in the Bhāgavata Purāṇa.

"anādyanantaṁ paraṁ brahma na devā ṛṣayo viduḥ।"

"The supreme Brahman is without beginning and endless; the gods and sages do not know it."

iti ca mokṣadharme।

- stated thus in the Moksha Dharma.

asaṅgaśastreṇa saṅgarāhitya sahitena jñānena।

The word 'asaṅgaśastreṇa' i.e. the weapon of detachment, implies the knowledge that is accompanied with the absence of attachment.

"jñānāsinopāsanayā śitena॥"

"Through worship, one sharpens the sword of knowledge."

iti hi bhāgavate।

- stated thus in the Bhāgavata Purāṇa.

chedashca vimarśa eva। tataśca tasyaivābandhakaṃ bhavati। tathā hi mūlasthaṃ brahma pratīyate। taccoktaṃ tacchrutāveva-

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:

"vimarśo hi chedaḥ। sa taṃ na badhnāti badhnāti cānyān॥"

"Critical reflection indeed is cutting. It does not bind the one who reflects, but it binds others."

iti।

- stated thus.

tadarthaṃ ca tameva prapadye prapadyeta। taccoktaṃ tatraiva-

For that purpose only, one should surrender to Him. And it is said there itself.

"taṁ vai prapadyeta yaṁ vai prapadya na śocati na hṛṣyati na jāyate na mriyate tadbrahma mūlaṁ tacchitsuḥ॥"

"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."

iti।

- stated thus.

"nārāyaṇena dṛṣṭaśca pratibuddho bhavet pumān।"

"Seen by Lord Nārāyaṇa, the man is awakened."

iti ca mokṣadharme।

- stated thus as well in the Moksha Dharma.

chedanopāyo hi atra ākāṅkṣitaḥ। na ca bhagavato'nyaḥ śaraṇyo'sti ॥3, 4॥

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."

"jagadvṛkṣoyamaśvattho hyaśvat cañcalātmakaḥ। avyayo'yaṃ pravāheṇa svasaktijñānahetinā॥

"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.

viṣṇoḥ samyak pṛthak druṣṭināmacchedanabhāk sadā। avyaktādisamastaṃ tu neti netyādi vākyataḥ॥

Lord Vishnu, the eternal destroyer of all views, is properly and distinctly understood through the statement 'not this, not this', beginning from the unmanifest.

bodhenaiva pṛthag viṣṇoḥ kṛtvā mṛgyaḥ sa keśavaḥ। tamevādyam prapadyeta yadaṃśābhāsako hyayam॥

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.

jīvarāśiḥ samasto'pi brahmarudrendrapūrvakaḥ॥"

Indeed, the entire collection of living beings is headed by Brahma, Rudra, and Indra."