श्रीभगवानुवाच। ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्।

śrī-bhagavānśrī-bhagavān (श्री-भगवान्)śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty. uvācauvāca (उवाच)Perfect of vac, “to speak.” He said. | ūrdhva-mūlamūrdhva-mūlam (ऊर्ध्व-मूलम्)Roots upward (ūrdhva, “up”). adhaḥ-śākhamadhaḥ-śākham (अधः-शाखम्)Branches below (adhas, “down”). aśvatthaṃaśvattham (अश्वत्थम्)The aśvattha tree (accusative). prāhurprāhuḥ (प्राहुः)pra-ah. They speak of. avyayamavyayam (अव्ययम्)a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing. | chandāṃsichandāṃsi (छन्दांसि)The metres. yasyayasya (यस्य)Whose; of which. parṇāniparṇāni (पर्णानि)Leaves (parṇa). yas taṃtam (तम्)Accusative masculine of tad. Him; that. vedaveda-vit (वेद-वित्)A knower of the Veda. sasaḥ (सः)Nominative masculine of tad. He; that one. veda-vitveda (वेद)Present/perfect of vid. He knows. Also: sacred knowledge, the Veda. ||

[15.1] The Lord said: They speak of an unchanging aśvattha, roots above and branches below, whose leaves are the chandas; who knows it is a knower of the Veda.

अधश्चोर्ध्वं प्रसृतास्तस्य शाखा। गुणप्रवृद्धा विषयप्रवालाः। अधश्च मूलान्यनुसन्ततानि। कर्मानुबन्धीनि मनुष्यलोके।

adhaśadhaḥ ca (अधः च)And below. cordhvaṃ prasṛtāsprasṛtāḥ (प्रसृताः)Spread forth (pra-sṛ). tasyatasya (तस्य)Genitive of tad. Of that; of him. śākhāśākhāḥ (शाखाः)Branches (śākhā). | guṇa-pravṛddhāguṇa-pravṛddhāḥ (गुण-प्रवृद्धाः)Grown by the strands. viṣaya-pravālāḥviṣaya-pravālāḥ (विषय-प्रवालाः)Whose sprouts (pravāla) are sense-objects. | adhaśadhaḥ (अधः)Downward. caca (च)And. mūlāny anusantatānianusantatāni (अनुसन्ततानि)Stretched along (anu-sam-tan). | karmānubandhīni manuṣya-lokemanuṣya-loke (मनुष्य-लोके)In the world of humans. ||

[15.2] Its branches spread below and above, grown by the guṇas, with sense-objects as twigs; and below, the roots stretch out, binding to karma in the world of men.

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।अश्वत्थमेनं सुविरूढमूल मसङ्गशस्त्रेण दृढेन छित्त्वा।

nana (न)Negation: “not.” rūpamrūpam (रूपम्)rūpa: form, outward shape (what is seen). Not “beauty” first. asyehaasyeha (अस्येह)The core matches the root as, “to be.” a- (“not”) + syeha. tathopalabhyatetathopalabhyate (तथोपलभ्यते)The core matches the root labh, “to obtain.” | nāntonānto (नान्तो)nānto is used as a grammatical form in this verse. nana (न)Negation: “not.” cādircādir (चादिर्)cādir is used as a grammatical form in this verse. nana (न)Negation: “not.” caca (च)Enclitic particle: “and, also.” sampratiṣṭhāsampratiṣṭhā (सम्प्रतिष्ठा)The core matches the root iṣ, “to wish, to send.” sam- (“together”) + pratiṣṭhā. Here: the basis. | aśvatthamaśvattham (अश्वत्थम्)a- (“not”) + śvattham. Here: sacred fig tree. enaṃenam (एनम्)Accusative of anaphoric ena-: “him, this one already in view.” su-virūḍha-mūlamsu-virūḍha-mūlam (सु-विरूढ-मूलम्)Compound. su: su is used as a grammatical form in this verse. virūḍha: vi- (“apart, asunder”) + rūḍha. mūlam: mūlam is used as a grammatical form in this verse. Here: deep-rooted. | asaṅga-śastreṇaasaṅga-śastreṇa (असङ्ग-शस्त्रेण)Compound. asaṅga: a- (“not”) joined to saṅga. From sañj, “to cling, to stick.” Clinging. Together the form means a + that sense. śastreṇa: The core matches the root as, “to be.” dṛḍhenadṛḍhena (दृढेन)Here: strong. Here: strong. cittvācittvā (चित्त्वा)The core matches the root cit, “to perceive, to notice.” Here: having cut down. ||

[15.3] Its form is not perceived here as such, nor its end, nor beginning, nor staying. Having cut this aśvattha, whose roots have grown strong, with the hard axe of unclinging,

ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः।तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी।

tataḥtataḥ (ततः)From tad + tas: “from that, then.” padaṃpadam (पदम्)The core matches the root pad, “to go, to fall.” Here: place. tattat (तत्)Neuter of tad: “that.” From the demonstrative stem ta-. parimārgitavyaṃparimārgitavyam (परिमार्गितव्यम्)The core matches the root mā, “to measure.” pari- (“around”) + mārgitavyam. Here: one must search out. | yasminyasmin (यस्मिन्)The core matches the root as, “to be.” Here: where. gatāgatāḥ (गताः)Inflected from gata. From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. nana (न)Negation: “not.” nivartantinivartanti (निवर्तन्ति)The core matches the root tan, “to stretch.” ni- (“down, in”) + vartanti. Here: return. bhūyaḥbhūyaḥ (भूयः)Comparative of bahu / from bhū: “more, again.” | tamtam (तम्)Accusative masculine of tad: “him, that.” evaeva (एव)Particle of restriction or emphasis: “only, just, indeed.” cādyaṃcādyaṃ (चाद्यं)cādyaṃ is used as a grammatical form in this verse. puruṣaṃpuruṣam (पुरुषम्)Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti. prapadyeprapadye (प्रपद्ये)The core matches the root pad, “to go, to fall.” pra- (“forth, forward”) + padye. Here: take refuge. | yataḥyataḥ (यतः)Inflected from yat. Neuter of yad: “which, what, that.” Relative stem ya-. pravṛttiḥpravṛttiḥ (प्रवृत्तिः)The core matches the root vṛt, “to turn.” pra- (“forth, forward”) + vṛttiḥ. Here: the activity. prasṛtāprasṛtā (प्रसृता)The core matches the root sṛ, “to flow.” pra- (“forth, forward”) + sṛtā. Here: streamed forth. purāṇīpurāṇī (पुराणी)Inflected from purāṇa. purā “formerly” + ana: ancient, of old. ||

[15.4] then that standing-place is to be sought, going where they do not return again: “I go for refuge to that first puruṣa himself, from whom the ancient going-forth streamed.”

निर्मानमोहा जितसङ्गदोषा। अध्यात्मनित्या विनिवृत्तकामाः। द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैर्गच्छन्त्यमूढाः पदमव्ययं तत्।

nirmāna-mohānir-māna-mohāḥ (निर्-मान-मोहाः)Without measuring-pride (māna, from man) and delusion. jita-saṅga-doṣājita-saṅga-doṣāḥ (जित-सङ्ग-दोषाः)With the fault of clinging conquered (ji). | adhyātma-nityāadhyātma-nityāḥ (अध्यात्म-नित्याः)Constant in what concerns the self. vinivṛtta-kāmāḥvinivṛtta-kāmāḥ (विनिवृत्त-कामाः)Whose desires have turned fully back. | dvandvairdvandvaiḥ (द्वन्द्वैः)By the two-and-twos: the pairs of opposites. vimuktāḥvimuktāḥ (विमुक्ताः)Freed (plural). sukha-duḥkha-saṃjñairsukha-duḥkha-saṃjñaiḥ (सुख-दुःख-संज्ञैः)Named (sam-jñā) ease and unease. gacchanty amūḍhāḥamūḍhāḥ (अमूढाः)The undeluded. padampadam (पदम्)pada: a step (pad, “to go”); a standing-place; a word. avyayaṃavyayam (अव्ययम्)a- + vyaya (vi-i, “to go apart”; expenditure). That which does not get spent; unfailing. tattat (तत्)Nominative/accusative neuter of tad. That. ||

[15.5] Without pride and delusion, the fault of clinging conquered, constant in adhyātma, desires turned back, freed from the pairs named pleasure and pain — the undeluded go to that unchanging pada.

न तद्भासयते सूर्यो न शशाङ्को न पावकः। यद्गत्वा न निवर्तन्ते तद्धाम परमं मम।

nana (न)Not. tad bhāsayatebhāsayate (भासयते)Causative of bhās, “to shine.” Lights. sūryosūryaḥ (सूर्यः)Sūrya: the sun; from svar, “to shine.” nana (न)Not. śaśāṅkośaśāṅkaḥ (शशाङ्कः)The hare-marked moon. nana (न)Not. pāvakaḥpāvakaḥ (पावकः)Pāvaka: from pū, “to purify.” The purifying fire; Agni. | yad gatvāgatvā (गत्वा)Gerund of gam, “to go.” Having gone. nana (न)Not. nivartantenivartante (निवर्तन्ते)ni-vṛt. They turn back. tad dhāmadhāma (धाम)dhāman: from dhā, “to place.” A placing; an abode; splendour. paramaṃparamam (परमम्)Superlative of para, “beyond, further.” The highest, the furthest. mamamama (मम)Genitive of aham. My; of me. ||

[15.6] Neither the sun, nor the moon, nor fire lights that; having gone there they do not return. That is my highest dhāma.

ममैवांशो जीवलोके जीवभूतः सनातनः। मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।

mamaivāṃśo jīva-lokejīva-loke (जीव-लोके)In the world of the living. jīva-bhūtaḥjīva-bhūtaḥ (जीव-भूतः)Become a living being. sanātanaḥsanātanaḥ (सनातनः)sanātana: from sanā, “from of old.” Ancient; everlasting. | manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāniprakṛti-sthāni (प्रकृति-स्थानि)Resting in prakṛti. karṣatikarṣati (कर्षति)kṛṣ, “to draw, to plough.” He draws. ||

[15.7] A portion of me alone, lasting from of old, becomes the jīva in the world of the living; it draws the indriyas, with the manas as the sixth, that rest in prakṛti.

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः। गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात्।

śarīraṃśarīram (शरीरम्)śarīra: the body as what falls apart (śṛ, “to crush, to break”). yad avāpnotiavāpnoti (अवाप्नोति)ava-āp. He obtains. yac cāpy utkrāmatīśvaraḥ | gṛhītvaitāni saṃyātisaṃyāti (संयाति)sam-yā. He goes together; he goes on. vāyurvāyuḥ (वायुः)Vāyu: from vā, “to blow.” Wind. gandhāngandhān (गन्धान्)Scents (gandha). ivāśayātāśayāt (आशयात्)From the resting-place (ā-śī, “to lie”). ||

[15.8] When the lord takes a body and when he leaves it, he takes these and goes, as the wind takes scents from their seat.

श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च। अधिष्ठाय मनश्चायं विषयानुपसेवते।

śrotraṃśrotram (श्रोत्रम्)From śru. The ear; hearing. cakṣuḥcakṣuḥ (चक्षुः)cakṣus: from cakṣ, “to see.” Eye. sparśanaṃsparśanam (स्पर्शनम्)From spṛś, “to touch.” Touch. caca (च)And. rasanaṃrasanam (रसनम्)From ras, “to taste.” Taste. ghrāṇamghrāṇam (घ्राणम्)From ghrā, “to smell.” Smell. evaeva ca (एव च)And also; as well. caca (च)And. | adhiṣṭhāyaadhiṣṭhāya (अधिष्ठाय)adhi-sthā gerund. Having stood over; presiding. manaśmanaḥ (मनः)manas: from man, “to think.” The mind as thinking-organ. cāyaṃ viṣayānviṣayān (विषयान्)viṣaya: what is acted on; a sense-object (vi-si? or viṣ, “to act”). upasevateupasevate (उपसेवते)upa-sev. He resorts to; he enjoys. ||

[15.9] Presiding over ear, eye, touch, taste, and smell, and the manas, he enjoys the viṣayas.

उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्। विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः।

utkrāmantaṃutkrāmantam (उत्क्रामन्तम्)Departing. sthitaṃsthitam (स्थितम्)Standing; established. vāpi bhuñjānaṃbhuñjānam (भुञ्जानम्)Enjoying. vāvā api (वा अपि)Or else. guṇānvitam | vimūḍhāvimūḍhāḥ (विमूढाः)The fully deluded (vi-muh). nānupaśyanti paśyantianupaśyanti (अनुपश्यन्ति)They see along. jñāna-cakṣuṣaḥjñāna-cakṣuṣaḥ (ज्ञान-चक्षुषः)Those whose eye is knowledge. ||

[15.10] The deluded do not see him departing, staying, or enjoying, endowed with the guṇas; those with the eye of knowledge see.

यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्। यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः।

yatantoyatantaḥ (यतन्तः)Striving (yat, “to strive”). yoginaśyoginaḥ (योगिनः)yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin. cainaṃ paśyanty ātmany avasthitamavasthitam (अवस्थितम्)Established. | yatantoyatantaḥ (यतन्तः)Striving (yat, “to strive”). 'py akṛtātmāno nainaṃ paśyanty acetasaḥacetasaḥ (अचेतसः)Without awareness (a-cetas). ||

[15.11] Striving yogīs see him established in the ātman; those whose ātman is unready, even though they strive, do not see him — they lack awareness.

यदादित्यगतं तेजो जगद्भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्।

yad āditya-gataṃāditya-gatam (आदित्य-गतम्)Gone into the sun. tejotejaḥ (तेजः)tejas: from tij, “to be sharp.” Sharpness; brilliance; splendour. jagad bhāsayatebhāsayate (भासयते)Causative of bhās, “to shine.” Lights. 'khilamakhilam (अखिलम्)Without a gap (a-khila). Whole. | yac candramasicandramasi (चन्द्रमसि)In the moon (candra-mas). yac cāgnau tattat (तत्)Nominative/accusative neuter of tad. That. tejotejaḥ (तेजः)tejas: from tij, “to be sharp.” Sharpness; brilliance; splendour. viddhividdhi (विद्धि)Imperative of vid, “to know.” Know! māmakammāmakam (मामकम्)Mine (mama-ka). ||

[15.12] The tejas in the sun that lights the whole jagat, that in the moon, and that in fire — know that tejas to be mine.

गामाविश्य च भूतानि धारयाम्यहमोजसा। पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः।

gāmgām (गाम्)go: cow; also the earth (the going one, or the milch-earth). Accusative gām. āviśyaāviśya (आविश्य)ā-viś gerund. Having entered. caca (च)And. bhūtānibhūtāni (भूतानि)Beings; things-that-have-become. dhārayāmy ahamaham (अहम्)Nominative of the first person. I. ojasāojasā (ओजसा)By ojas: vital sap, strength (from vaj, “to be strong”). | puṣṇāmipuṣṇāmi (पुष्णामि)puṣ, “to nourish.” I nourish. cauṣadhīḥ sarvāḥsarvāḥ (सर्वाः)All (feminine). somosomaḥ (सोमः)Soma: the pressed plant and its juice; also the moon. From su, “to press.” bhūtvābhūtvā (भूत्वा)Gerund of bhū, “to be, to come to be.” Having become. rasātmakaḥ ||

[15.13] Entering the earth, I hold the beings by my ojas; becoming soma, whose nature is rasa, I nourish all plants.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्।

ahaṃaham (अहम्)Nominative of the first person. I. vaiśvānarovaiśvānaraḥ (वैश्वानरः)Belonging to all men (viśva-nara). The common fire in the body. bhūtvābhūtvā (भूत्वा)Gerund of bhū, “to be, to come to be.” Having become. prāṇināṃprāṇinām (प्राणिनाम्)Of the breathing ones. dehamdeham (देहम्)The body (accusative). āśritaḥāśritaḥ (आश्रितः)ā-śri, “to lean on.” Taking refuge. | prāṇāpāna-samāyuktaḥ pacāmy annaṃannam (अन्नम्)anna: from ad, “to eat.” Food; what is eaten. catur-vidhamcatur-vidham (चतुर्-विधम्)Of four kinds. ||

[15.14] Becoming vaiśvānara, dwelling in the bodies of living beings, joined with prāṇa and apāna, I cook the four kinds of food.

सर्वस्य चाहं हृदि सन्निविष्टो। मत्तः स्मृतिर्ज्ञानमपोहनञ्च। वेदैश्च सर्वैरहमेव वेद्यो। वेदान्तकृद्वेदविदेव चाहम्।

sarvasyasarvasya (सर्वस्य)Of all. cāhaṃ hṛdihṛdi (हृदि)In the heart (hṛd). sanniviṣṭosanniviṣṭaḥ (सन्निविष्टः)sam-ni-viś. Seated together in. | mattaḥmattaḥ (मत्तः)From me (ablative of aham, -tas). smṛtirsmṛtiḥ (स्मृतिः)From smṛ, “to remember.” Memory; remembered law. jñānamjñānam (ज्ञानम्)jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts. apohanañ caca (च)And. | vedaiśvedaiḥ (वेदैः)By the Vedas. caca (च)And. sarvairsarvaiḥ (सर्वैः)By all. ahamaham (अहम्)Nominative of the first person. I. evaeva (एव)Indeed; just so; alone. vedyovedyaḥ (वेद्यः)Gerundive of vid, “to know.” To be known. | vedānta-kṛd veda-vid evaeva (एव)Indeed; just so; alone. cāham ||

[15.15] And I am seated in the heart of all; from me come memory, knowledge, and their loss. I alone am to be known by all the Vedas; I am the maker of Vedānta and the knower of the Veda.

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।

dvāv imauimau (इमौ)These two (demonstrative dual). puruṣaupuruṣau (पुरुषौ)Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti. lokeloke (लोके)lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat. kṣaraśkṣaraḥ (क्षरः)kṣar, “to flow, to perish.” That which perishes. Opposite of akṣara. cākṣarakṣaraḥ (क्षरः)kṣar, “to flow, to perish.” That which perishes. Opposite of akṣara. evaeva ca (एव च)And also; as well. caca (च)And. | kṣaraḥakṣaraḥ (अक्षरः)a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish. sarvāṇisarvāṇi (सर्वाणि)All (neuter plural). bhūtānibhūtāni (भूतानि)Beings; things-that-have-become. kūṭasthokūṭa-sthaḥ (कूट-स्थः)Standing (sthā) on the peak/heap (kūṭa); unchanging, not shifting. 'kṣaraakṣaraḥ (अक्षरः)a- (“not”) + kṣara (from kṣar, “to flow, to perish”). That which does not perish. Not merely “undying.” A syllable is also called akṣara: a unit that does not perish. ucyateucyate (उच्यते)Passive of vac, “to speak.” It is said; it is called. ||

[15.16] There are these two puruṣas in the world: kṣara and akṣara. kṣara is all beings; the kūṭastha is called akṣara.

उत्तमः पुरुषस्त्वन्यः परमात्मेत्युधाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः।

uttamaḥuttamaḥ (उत्तमः)Highest. puruṣaspuruṣaḥ (पुरुषः)Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti. tv anyaḥanyaḥ (अन्यः)Another. paramātmety udhāhṛtaḥudhāhṛtaḥ (उधाहृतः)Brought out; called (variant of udāhṛta). | yo loka-trayamloka-trayam (लोक-त्रयम्)The threefold world (traya). āviśyaāviśya (आविश्य)ā-viś gerund. Having entered. bibharty avyayaavyayaḥ (अव्ययः)Unfailing (a-vyaya). īśvaraḥīśvaraḥ (ईश्वरः)From īś, “to own, to rule.” The lord; the able one. ||

[15.17] But other is the highest puruṣa, called the paramātman, the unchanging lord who, entering the three worlds, supports them.

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः। अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः।

yasmātyasmāt (यस्मात्)From which; because. kṣaramkṣaram (क्षरम्)kṣar, “to flow, to perish.” That which perishes. Opposite of akṣara. atītoatītaḥ (अतीतः)Gone beyond. 'ham akṣarād apiapi (अपि)Also; even. cottamaḥ | atoataḥ (अतः)From idam + tas. From this; therefore. 'smi lokeloke (लोके)lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat. vedevede (वेदे)In the Veda. caca (च)And. prathitaḥprathitaḥ (प्रथितः)Spread; celebrated (prath, “to spread”). puruṣottamaḥ ||

[15.18] Because I am beyond kṣara and higher even than akṣara, I am celebrated in the world and in the Veda as Puruṣottama.

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्। स सर्वविद्भजति मां सर्वभावेन भारत।

yo māmmām (माम्)Accusative of aham. Me. evamevam (एवम्)In this way; so. asammūḍhoasammūḍhaḥ (असम्मूढः)Not deluded together; undeluded. jānātijānāti (जानाति)Present of jñā, “to know.” He knows. puruṣottamampuruṣottamam (पुरुषोत्तमम्)As the highest Puruṣa. | sasaḥ (सः)Nominative masculine of tad. He; that one. sarva-vid bhajatibhajati (भजति)He partakes of; he honours. māṃmām (माम्)Accusative of aham. Me. sarva-bhāvenasarva-bhāvena (सर्व-भावेन)With the whole coming-to-be; with the whole being. bhāratabhārata (भारत)Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra). ||

[15.19] Who, undeluded, knows me thus as Puruṣottama, he, knowing all, partakes of me with his whole being, O Bhārata.

इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ। एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत।

itiiti (इति)Thus; the close of a quoted thought. guhyatamaṃguhya-tamam (गुह्य-तमम्)Most hidden. śāstramśāstram (शास्त्रम्)From śās, “to instruct, to rule.” Instruction; a teaching-text. idamidam (इदम्)This (neuter). uktaṃuktam (उक्तम्)Past participle of vac, “to speak.” Spoken. mayānagha | etad buddhvābuddhvā (बुद्ध्वा)Gerund of budh, “to wake, to know.” Having awakened to; knowing. buddhimānbuddhi-mān (बुद्धि-मान्)Possessing understanding. syātsyāt (स्यात्)Optative of as, “to be.” It might be; it would be. kṛta-kṛtyaśkṛta-kṛtyaḥ (कृत-कृत्यः)Having done what is to be done (kṛta + kṛtya). caca (च)And. bhāratabhārata (भारत)Bhārata: descendant of Bharata. Address to Arjuna (or, in Sañjaya’s mouth, to Dhṛtarāṣṭra). ||

[15.20] This most hidden śāstra has thus been spoken by me, O sinless one. Knowing this, one would be wise, and would have done what is to be done, O Bhārata.