06.037
Pancharatra: Bhagavad Gita 15th chapter.
श्रीभगवानुवाच॥
śrībhagavānuvāca॥
[श्री (śrī) - auspicious; भगवान् (bhagavān) - Lord; उवाच (uvāca) - said;]
(The auspicious Lord said:)
The Blessed Lord spoke:
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ॥६-३७-१॥
ūrdhvamūlamadhaḥśākham aśvatthaṃ prāhuravyayam। chandāṃsi yasya parṇāni yaṃ taṃ veda sa vedavit ॥6-37-1॥
[ऊर्ध्व (ūrdhva) - upward; मूलम् (mūlam) - root; अधः (adhaḥ) - downward; शाखम् (śākham) - branches; अश्वत्थम् (aśvattham) - sacred fig tree; प्राहुः (prāhuḥ) - they say; अव्ययम् (avyayam) - eternal; छन्दांसि (chandāṃsi) - Vedic hymns; यस्मिन् (yasmin) - in which; पर्णानि (parṇāni) - leaves; यः (yaḥ) - who; तम् (tam) - that; वेद (veda) - knows; सः (saḥ) - he; वेदवित् (vedavit) - knower of the Vedas;]
(They speak of the imperishable peepul tree, having its roots above and branches below, whose leaves are the Vedic hymns; he who knows it is the knower of the Vedas.)
The eternal peepul tree is said to have its roots above and branches below. Its leaves are the Vedic hymns, and he who understands this tree is the true knower of the Vedas.
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा; गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि; कर्मानुबन्धीनि मनुष्यलोके ॥६-३७-२॥
adhaścordhvaṃ prasṛtās tasya śākhā; guṇapravṛddhā viṣayapravālāḥ। adhaśca mūlāny anusaṃtatāni; karmānubandhīni manuṣyaloke ॥6-37-2॥
[अधः (adhaḥ) - below; च (ca) - and; ऊर्ध्वम् (ūrdhvam) - above; प्रसृताः (prasṛtāḥ) - spread; तस्य (tasya) - its; शाखाः (śākhāḥ) - branches; गुणप्रवृद्धाः (guṇapravṛddhāḥ) - nourished by the modes; विषयप्रवालाः (viṣayapravālāḥ) - sense objects as sprouts; अधः (adhaḥ) - below; च (ca) - and; मूलानि (mūlāni) - roots; अनुसन्ततानि (anusaṃtatāni) - extended; कर्मानुबन्धीनि (karmānubandhīni) - bound by actions; मनुष्यलोके (manuṣyaloke) - in the world of humans;]
(Below and above spread its branches, nourished by the modes, with sense objects as sprouts. Below, the roots are extended, bound by actions in the world of humans.)
The branches of this tree spread both upwards and downwards, nourished by the modes of nature, with sense objects as its sprouts. The roots, extending downwards, are bound by actions in the human world.
न रूपमस्येह तथोपलभ्यते; नान्तो न चादिर्न च सम्प्रतिष्ठा। अश्वत्थमेनं सुविरूढमूल; मसङ्गशस्त्रेण दृढेन छित्त्वा ॥६-३७-३॥
na rūpamasyeha tathopalabhyate; nānto na cādirna ca sampratiṣṭhā। aśvatthamenaṃ suvirūḍhamūla; masaṅgaśastreṇa dṛḍhena chittvā ॥6-37-3॥
[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; आदिः (ādiḥ) - beginning; न (na) - not; च (ca) - and; सम्प्रतिष्ठा (sampratiṣṭhā) - foundation; अश्वत्थम् (aśvattham) - the banyan tree; एनम् (enam) - this; सुविरूढमूलम् (suvirūḍhamūlam) - well-rooted; असङ्गशस्त्रेण (asaṅgaśastreṇa) - with the weapon of detachment; दृढेन (dṛḍhena) - firm; छित्त्वा (chittvā) - having cut down;]
(The form of this is not perceived here; neither its end, nor its beginning, nor its foundation. Having cut down this banyan tree with well-rooted roots with the firm weapon of detachment.)
The form of this tree is not perceived here; it has neither an end, nor a beginning, nor a foundation. This banyan tree, with its well-rooted roots, must be cut down with the firm weapon of detachment.
ततः पदं तत्परिमार्गितव्यं; यस्मिन्गता न निवर्तन्ति भूयः। तमेव चाद्यं पुरुषं प्रपद्ये; यतः प्रवृत्तिः प्रसृता पुराणी ॥६-३७-४॥
tataḥ padaṃ tatparimārgitavyaṃ; yasmingatā na nivartanti bhūyaḥ। tameva cādyaṃ puruṣaṃ prapadye; yataḥ pravṛttiḥ prasṛtā purāṇī ॥6-37-4॥
[ततः (tataḥ) - then; पदं (padaṃ) - state; तत् (tat) - that; परिमार्गितव्यं (parimārgitavyaṃ) - to be sought; यस्मिन्गता (yasmingatā) - having gone where; न (na) - not; निवर्तन्ति (nivartanti) - return; भूयः (bhūyaḥ) - again; तम् (tam) - that; एव (eva) - only; च (ca) - and; आद्यं (ādyaṃ) - primordial; पुरुषं (puruṣaṃ) - person; प्रपद्ये (prapadye) - I surrender; यतः (yataḥ) - from whom; प्रवृत्तिः (pravṛttiḥ) - creation; प्रसृता (prasṛtā) - has spread; पुराणी (purāṇī) - ancient;]
(Then the state that is to be sought, having gone where they do not return again; I surrender to that primordial person from whom the ancient creation has spread.)
I seek that ultimate state, from which there is no return, and surrender to the primordial being from whom the ancient creation has emanated.
निर्मानमोहा जितसङ्गदोषा; अध्यात्मनित्या विनिवृत्तकामाः। द्वंद्वैर्विमुक्ताः सुखदुःखसञ्ज्ञै; र्गच्छन्त्यमूढाः पदमव्ययं तत् ॥६-३७-५॥
nirmānamohā jitasaṅgadoṣā; adhyātmanityā vinivṛttakāmāḥ। dvaṁdvairvimuktāḥ sukhaduḥkhasaṁjñai; rgacchantyamūḍhāḥ padamavyayaṁ tat ॥6-37-5॥
[निर्मानमोहा (nirmānamohā) - free from pride and delusion; जितसङ्गदोषा (jitasaṅgadoṣā) - having conquered the evil of attachment; अध्यात्मनित्या (adhyātmanityā) - ever devoted to spirituality; विनिवृत्तकामाः (vinivṛttakāmāḥ) - freed from desires; द्वंद्वैर्विमुक्ताः (dvaṁdvairvimuktāḥ) - liberated from dualities; सुखदुःखसञ्ज्ञैः (sukhaduḥkhasaṁjñaiḥ) - known as happiness and distress; गच्छन्ति (gacchanti) - go; अमूढाः (amūḍhāḥ) - undeluded; पदमव्ययं (padamavyayaṁ) - to the eternal state; तत् (tat) - that;]
(Free from pride and delusion, having conquered the evil of attachment, ever devoted to spirituality, freed from desires, liberated from dualities known as happiness and distress, the undeluded go to that eternal state.)
Those who are free from pride and delusion, who have conquered the evil of attachment, who are ever devoted to spirituality, who are freed from desires, and who are liberated from the dualities of happiness and distress, the undeluded reach that eternal state.
न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥६-३७-६॥
na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ। yadgatvā na nivartante taddhāma paramaṃ mama ॥6-37-6॥
[न (na) - not; तत् (tat) - that; भासयते (bhāsayate) - illuminates; सूर्यः (sūryaḥ) - sun; न (na) - not; शशाङ्कः (śaśāṅkaḥ) - moon; न (na) - not; पावकः (pāvakaḥ) - fire; यत् (yat) - which; गत्वा (gatvā) - having gone; न (na) - not; निवर्तन्ते (nivartante) - return; तत् (tat) - that; धाम (dhāma) - abode; परमम् (paramam) - supreme; मम (mama) - my;]
(The sun does not illuminate that, nor the moon, nor the fire. Having gone to which, they do not return, that is my supreme abode.)
Neither the sun, nor the moon, nor fire can illuminate that supreme abode of mine, having reached which, one does not return.
ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥६-३७-७॥
mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ। manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati ॥6-37-7॥
[मम (mama) - my; एव (eva) - certainly; अंशः (aṃśaḥ) - a part; जीवलोके (jīvaloke) - in the world of living beings; जीवभूतः (jīvabhūtaḥ) - the living entity; सनातनः (sanātanaḥ) - eternal; मनः (manaḥ) - mind; षष्ठानि (ṣaṣṭhāni) - the six; इन्द्रियाणि (indriyāṇi) - senses; प्रकृतिस्थानि (prakṛtisthāni) - situated in material nature; कर्षति (karṣati) - struggles;]
(A part of My own self, in the form of the eternal living entity in the world of living beings, struggles with the six senses, including the mind, which are situated in material nature.)
In this world, the eternal living entity, which is a part of My own self, struggles with the mind and the six senses that are rooted in material nature.
शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥६-३७-८॥
śarīraṃ yad avāpnoti yaccāpyutkrāmatīśvaraḥ। gṛhītvaitāni saṃyāti vāyurgandhānivāśayāt ॥6-37-8॥
[शरीरम् (śarīram) - body; यत् (yat) - which; अवाप्नोति (avāpnoti) - obtains; यत् (yat) - which; च (ca) - and; अपि (api) - also; उत्क्रामति (utkrāmati) - departs; ईश्वरः (īśvaraḥ) - the lord; गृहीत्वा (gṛhītvā) - having taken; एतानि (etāni) - these; संयाति (saṃyāti) - goes; वायुः (vāyuḥ) - air; गन्धान् (gandhān) - scents; इव (iva) - like; आशयात् (āśayāt) - from the source;]
(The lord obtains the body which he also departs, having taken these, he goes like air carrying scents from their source.)
The soul acquires a body and when it departs, it takes along the senses, just as the air carries scents from their source.
श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते ॥६-३७-९॥
śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇameva ca। adhiṣṭhāya manaścāyaṁ viṣayānupasevate ॥6-37-9॥
[श्रोत्रं (śrotram) - ear; चक्षुः (cakṣuḥ) - eye; स्पर्शनं (sparśanam) - touch; च (ca) - and; रसनं (rasanam) - tongue; घ्राणम् (ghrāṇam) - nose; एव (eva) - indeed; च (ca) - and; अधिष्ठाय (adhiṣṭhāya) - presiding over; मनः (manaḥ) - mind; च (ca) - and; अयम् (ayam) - this; विषयान् (viṣayān) - objects; उपसेवते (upasevate) - enjoys;]
(Ear, eye, touch, and tongue, indeed nose and, presiding over the mind, this enjoys objects.)
The senses such as ear, eye, touch, tongue, and nose, along with the mind, engage with and enjoy the objects of the senses.
उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥६-३७-१०॥
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam। vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ ॥6-37-10॥
[उत्क्रामन्तं (utkrāmantam) - departing; स्थितं (sthitam) - situated; वा (vā) - or; अपि (api) - even; भुञ्जानं (bhuñjānam) - enjoying; वा (vā) - or; गुणान्वितम् (guṇānvitam) - endowed with qualities; विमूढा (vimūḍhā) - deluded; न (na) - not; अनुपश्यन्ति (anupaśyanti) - perceive; पश्यन्ति (paśyanti) - see; ज्ञानचक्षुषः (jñānacakṣuṣaḥ) - those with the eye of knowledge;]
(Departing, situated, or even enjoying, endowed with qualities, the deluded do not perceive; those with the eye of knowledge see.)
The deluded do not perceive the soul departing, staying, or enjoying, as it is endowed with qualities; only those with the eye of knowledge can see.
यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥६-३७-११॥
yatanto yoginaś cainaṃ paśyanty ātmany avasthitam। yatanto'py akṛtātmāno nainaṃ paśyanty acetasaḥ ॥6-37-11॥
[यतन्तः (yatantaḥ) - striving; योगिनः (yoginaḥ) - yogis; च (ca) - and; एनम् (enam) - this; पश्यन्ति (paśyanti) - see; आत्मनि (ātmani) - within the self; अवस्थितम् (avasthitam) - situated; यतन्तः (yatantaḥ) - striving; अपि (api) - even; अकृतात्मानः (akṛtātmānaḥ) - those with untrained minds; न (na) - not; एनम् (enam) - this; पश्यन्ति (paśyanti) - see; अचेतसः (acetasaḥ) - unconscious;]
(Striving yogis see this situated within the self; even those with untrained minds, striving, do not see this, being unconscious.)
Yogis who strive can perceive this truth within themselves, but those who strive with untrained minds cannot see it, as they are not conscious of it.
यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥६-३७-१२॥
yadādityagataṃ tejo jagadbhāsayate'khilam। yaccandramasi yaccāgnau tattejo viddhi māmakam ॥6-37-12॥
[यत् (yat) - which; आदित्य (āditya) - sun; गतं (gataṃ) - gone; तेजः (tejaḥ) - light; जगत् (jagat) - world; भासयते (bhāsayate) - illuminates; अखिलं (akhilaṃ) - entire; यत् (yat) - which; चन्द्रमसि (candramasi) - in the moon; यत् (yat) - which; च (ca) - and; अग्नौ (agnau) - in the fire; तत् (tat) - that; तेजः (tejaḥ) - light; विद्धि (viddhi) - know; मामकम् (māmakam) - mine;]
(The light which is in the sun and illumines the entire world, and that which is in the moon and in the fire, know that light to be mine.)
The light that resides in the sun, which illuminates the entire world, as well as the light in the moon and fire, understand that light to be mine.
गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥६-३७-१३॥
gāmāviśya ca bhūtāni dhārayāmyahamojasā। puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ ॥6-37-13॥
[गाम् (gām) - earth; आविश्य (āviśya) - entering; च (ca) - and; भूतानि (bhūtāni) - beings; धारयामि (dhārayāmi) - sustain; अहम् (aham) - I; ओजसा (ojasā) - by energy; पुष्णामि (puṣṇāmi) - nourish; च (ca) - and; औषधीः (auṣadhīḥ) - herbs; सर्वाः (sarvāḥ) - all; सोमः (somaḥ) - Soma; भूत्वा (bhūtvā) - becoming; रसात्मकः (rasātmakaḥ) - full of juice;]
(Entering the earth, I sustain all beings with energy. I nourish all herbs, becoming Soma, full of juice.)
By entering the earth, I support all living beings with my energy. I also nourish all plants, becoming the essence-filled Soma.
अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥६-३७-१४॥
ahaṁ vaiśvānaro bhūtvā prāṇināṁ dehamāśritaḥ। prāṇāpānasamāyuktaḥ pacāmyannaṁ caturvidham ॥6-37-14॥
[अहं (ahaṁ) - I; वैश्वानरः (vaiśvānaraḥ) - the universal fire; भूत्वा (bhūtvā) - having become; प्राणिनाम् (prāṇinām) - of living beings; देहम् (deham) - body; आश्रितः (āśritaḥ) - situated; प्राण (prāṇa) - the outgoing breath; अपान (apāna) - the incoming breath; समायुक्तः (samāyuktaḥ) - joined with; पचामि (pacāmi) - I digest; अन्नम् (annam) - food; चतुर्विधम् (caturvidham) - four kinds;]
(I, having become the universal fire, situated in the bodies of living beings, joined with the outgoing and incoming breaths, digest the four kinds of food.)
I am the universal fire situated in the bodies of living beings. United with the life forces of inhalation and exhalation, I digest the four kinds of food.
सर्वस्य चाहं हृदि संनिविष्टो; मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो; वेदान्तकृद्वेदविदेव चाहम् ॥६-३७-१५॥
sarvasya cāhaṃ hṛdi saṃniviṣṭo; mattaḥ smṛtirjñānamapohanaṃ ca। vedaiśca sarvairahameva vedyo; vedāntakṛdvedavideva cāham ॥6-37-15॥
[सर्वस्य (sarvasya) - of all; च (ca) - and; अहम् (aham) - I; हृदि (hṛdi) - in the heart; संनिविष्टः (saṃniviṣṭaḥ) - situated; मत्तः (mattaḥ) - from me; स्मृतिः (smṛtiḥ) - memory; ज्ञानम् (jñānam) - knowledge; अपोहनम् (apohanam) - forgetfulness; च (ca) - and; वेदैः (vedaiḥ) - by the Vedas; च (ca) - and; सर्वैः (sarvaiḥ) - all; अहम् (aham) - I; एव (eva) - only; वेद्यः (vedyaḥ) - to be known; वेदान्तकृत् (vedāntakṛt) - compiler of Vedanta; वेदविद् (vedavid) - knower of the Vedas; एव (eva) - only; च (ca) - and; अहम् (aham) - I;]
(I am situated in the heart of all; from me come memory, knowledge, and forgetfulness. By all the Vedas, I am to be known; I am the compiler of Vedanta and the knower of the Vedas.)
I reside in the heart of every being; from me arise memory, knowledge, and forgetfulness. Through all the Vedas, I am the one to be known; I am the author of Vedanta and the knower of the Vedas.
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥६-३७-१६॥
dvāv imau puruṣau loke kṣaraś cākṣara eva ca। kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate ॥6-37-16॥
[द्वौ (dvau) - two; इमौ (imau) - these; पुरुषौ (puruṣau) - beings; लोके (loke) - in the world; क्षरः (kṣaraḥ) - perishable; च (ca) - and; अक्षरः (akṣaraḥ) - imperishable; एव (eva) - indeed; च (ca) - and; क्षरः (kṣaraḥ) - perishable; सर्वाणि (sarvāṇi) - all; भूतानि (bhūtāni) - beings; कूटस्थः (kūṭasthaḥ) - the immutable; अक्षरः (akṣaraḥ) - imperishable; उच्यते (ucyate) - is called;]
(Two beings are in the world, the perishable and the imperishable. The perishable comprises all beings, the immutable is called the imperishable.)
In this world, there are two kinds of beings: the perishable and the imperishable. All creatures are perishable, but the one who is unchanging is called imperishable.
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥६-३७-१७॥
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ। yo lokatrayamāviśya bibhartyavyaya īśvaraḥ ॥6-37-17॥
[उत्तमः (uttamaḥ) - supreme; पुरुषः (puruṣaḥ) - person; तु (tu) - but; अन्यः (anyaḥ) - another; परमात्मा (paramātmā) - Supreme Self; इति (iti) - thus; उदाहृतः (udāhṛtaḥ) - is called; यः (yaḥ) - who; लोकत्रयम् (lokatrayam) - three worlds; आविश्य (āviśya) - pervading; बिभर्ति (bibharti) - sustains; अव्ययः (avyayaḥ) - imperishable; ईश्वरः (īśvaraḥ) - Lord;]
(The supreme person is called the Supreme Self, who, pervading the three worlds, sustains them, the imperishable Lord.)
The Supreme Person, distinct from others, is referred to as the Supreme Self. He is the imperishable Lord who pervades and sustains the three worlds.
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥६-३७-१८॥
yasmāt kṣaram atīto'ham akṣarād api cottamaḥ। ato'smi loke vede ca prathitaḥ puruṣottamaḥ ॥6-37-18॥
[यस्मात् (yasmāt) - because; क्षरम् (kṣaram) - perishable; अतीतः (atītaḥ) - transcend; अहम् (aham) - I; अक्षरात् (akṣarāt) - imperishable; अपि (api) - also; च (ca) - and; उत्तमः (uttamaḥ) - supreme; अतः (ataḥ) - therefore; अस्मि (asmi) - am; लोके (loke) - in the world; वेदे (vede) - in the Vedas; च (ca) - and; प्रथितः (prathitaḥ) - celebrated; पुरुषोत्तमः (puruṣottamaḥ) - as the Supreme Person;]
(Because I transcend the perishable and am also supreme to the imperishable, therefore I am celebrated in the world and in the Vedas as the Supreme Person.)
I am beyond the perishable and even superior to the imperishable; hence, I am renowned in the world and in the Vedas as the Supreme Person.
यो मामेवमसंमूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत ॥६-३७-१९॥
yo mām evam asaṁmūḍho jānāti puruṣottamam। sa sarvavid bhajati māṁ sarvabhāvena bhārata ॥6-37-19॥
[यः (yaḥ) - who; माम् (mām) - me; एवम् (evam) - thus; असंमूढः (asaṁmūḍhaḥ) - undeluded; जानाति (jānāti) - knows; पुरुषोत्तमम् (puruṣottamam) - the Supreme Person; सः (saḥ) - he; सर्ववित् (sarvavit) - all-knowing; भजति (bhajati) - worships; माम् (mām) - me; सर्वभावेन (sarvabhāvena) - with all his being; भारत (bhārata) - O Bharata;]
(He who knows me thus, as the undeluded Supreme Person, worships me with all his being, O Bharata.)
O Bharata, the one who knows me as the Supreme Person without any delusion, worships me with complete devotion.
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥६-३७-२०॥
iti guhyatamaṁ śāstram idam uktaṁ mayānagha। etad buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata ॥6-37-20॥
[इति (iti) - thus; गुह्यतमं (guhyatamam) - most confidential; शास्त्रम् (śāstram) - scripture; इदम् (idam) - this; उक्तम् (uktam) - spoken; मया (mayā) - by me; अनघ (anagha) - O sinless one; एतत् (etat) - this; बुद्ध्वा (buddhvā) - understanding; बुद्धिमान् (buddhimān) - intelligent; स्यात् (syāt) - becomes; कृतकृत्यः (kṛtakṛtyaḥ) - having fulfilled all duties; च (ca) - and; भारत (bhārata) - O descendant of Bharata;]
(Thus, this most confidential scripture has been spoken by me, O sinless one. Understanding this, one becomes intelligent and fulfilled, O descendant of Bharata.)
Thus, I have imparted this most confidential teaching to you, O sinless one. By understanding this, one becomes wise and accomplished, O descendant of Bharata.
