B.G 15.03 and 04

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूलं असङ्गशस्रेण द्रुडेन छित्त्वा ॥३॥

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॥

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।

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॥"

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

इति भागवते।

- stated thus in the Bhāgavata Purāṇa.

"अनाद्यनन्तं परं ब्रह्म न देवा ऋषयो विदुः।"

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

इति च मोक्षधर्मे।

- stated thus in the Moksha Dharma.

असङ्गशस्त्रेण सङ्गराहित्य सहितेन ज्ञानेन।

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

"ज्ञानासिनोपासनया शितेन॥"

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

इति हि भागवते।

- stated thus in the Bhāgavata Purāṇa.

छेदश्च विमर्श एव। ततश्च तस्यैवाबन्धकं भवति। तथा हि मूलस्थं ब्रह्म प्रतीयते। तच्चोक्तं तच्छ्रुतावेव-

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॥"

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

इति।

- stated thus.

तदर्थं च तमेव प्रपद्ये प्रपद्येत। तच्चोक्तं तत्रैव-

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॥"

"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।

- stated thus.

"नारायणेन दृष्टश्च प्रतिबुद्धो भवेत् पुमान्।"

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

इति च मोक्षधर्मे।

- stated thus as well in the Moksha Dharma.

छेदनोपायो हि अत्र आकाङ्क्षितः। न च भगवतोऽन्यः शरण्योऽस्ति ॥३, ४॥

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.