B.G 15.03 and 04

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.

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.

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.

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

- stated thus in the Bhāgavata Purāṇa.

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

- stated thus in the Moksha Dharma.

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

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

- stated thus in the Bhāgavata Purāṇa.

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:

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

- stated thus.

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

"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."

- stated thus.

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

- stated thus as well in the Moksha Dharma.

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."

"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.

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

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.

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