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 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."