Na, roopam, asya, ih, tatha, uplabhyate, na, antH, na, ch, aadiH, na, ch,
Samprtishtha, ashvattham, enam, suvirudmoolam, asangshastren, driden, chhitva ||3||
Translation: (Asya) this creation (na) neither (aadiH) beginning (ch) and (na) nor (antH) end (na) nor (tatha) such / as described above (roopam) form (uplabhyate) is perceived / found (ch) and (ih) here in this discussion i.e. in the knowledge of Gita being imparted by me, even I do not have full information (na) not (samprtishtha) because even I do not know the proper state of the creation of all the brahmands (enam) this (suvirudmoolam) having a permanent state (ashvattham) strong form (asangshastren) weapon of unsmeared Tatvgyan i.e. pure Tatvgyan (driden) with determined (chhitva) by cutting down i.e. considering the bhakti of Niranjan to be short-lived. (3)
Translation
Neither does this creation have a beginning, nor an end, nor is such a form perceived, and here in this discussion i.e. in the knowledge of Gita being imparted by me, even I do not have full information because even I do not adequately know the state of the creation of all the brahmands. With this determined weapon of unsmeared Tatvgyan i.e. pure Tatvgyan which has a strong form and a permanent state, cutting down i.e. considering the bhakti of Niranjan to be short-lived.
न, रूपम्, अस्य, इह, तथा, उपलभ्यते, न, अन्तः, न, च, आदिः, न, च,
सम्प्रतिष्ठा, अश्वत्थम्, एनम्, सुविरूढमूलम्, असङ्गशस्त्रोण, दृृढेन, छित्वा।।3।।
अनुवाद: (अस्य) इस रचना का (न) न (आदिः) शुरूवात (च) तथा (न) न (अन्तः) अन्त है (न) न (तथा) वैसा (रूपम्) स्वरूप (उपलभ्यते) पाया जाता है (च) तथा (इह) यहाँ विचार काल में अर्थात् मेरे द्वारा दिया जा रहा गीता ज्ञान में पूर्ण जानकारी मुझे भी (न) नहीं है (सम्प्रतिष्ठा) क्योंकि सर्वब्रह्मण्डों की रचना की अच्छी तरह स्थिति का मुझे भी ज्ञान नहीं है (एनम्) इस (सुविरूढमूलम्) अच्छी तरह स्थाई स्थिति वाला (अश्वत्थम्) मजबूत स्वरूपवाले (असङ्गशस्त्रोण) निर्लेप तत्वज्ञान रूपी (दृढेन्) दृढ़ शस्त्रा से अर्थात् निर्मल तत्वज्ञान के द्वारा (छित्वा) काटकर अर्थात् निरंजन की भक्ति को क्षणिक जानकर। (3)
