Srimad BhagavadGita

This śloka says that after the delusion is cleared, without the need for any further proof one will himself understand the discardable and acceptable things which are talked about earlier and which will be talked about later by Kṛṣṇa.

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Kṛṣṇa says to Arjuna, "When your buddhi passes beyond the contamination called delusion, you will then repent about what has been told and what is going to be told."

te buddhiḥ (That buddhi) When karma yoga is performed as prescribed earlier, it will lead to the removal of pāpas and puṇyas which are responsible for deluded knowledge. Thus Arjuna's knowledge will become free of delusion. It is this knowledge which is referred to by the words 'te buddhiḥ'.

yadā mohakalilaṃ vyati-tariṣyati (when it passes beyond the contamination called delusion) 

    mohakalilaṃ moha means mistaking an acceptable thing as discardable and vice versa.

     kalilam Kalilam means contamination.

te buddhiḥ yadā mohakalila vyati-tariṣyati The karmas of this material world which can be classified as pāpas and puṇyas, cause delusion which is the wrong understanding of things. When karma yoga is performed i.e actions are performed without any desire for their rewards, the puṇyas (merits) and pāpas (demerits) are removed. When the cause 'these karmas' is thus removed, delusion which is their result, also gets removed. 

tadā (When this delusion which causes attachment towards trivial rewards gets removed then...)

nirvedaṃ gantāsi (You will repent and blame yourself that, 'Alas! These were the kind of rewards which i was so determined to acquire.') 

Q: What are the matters about which he will feel repentance?

A: śrutasya śrotavyasya ca nirvedaṃ gantāsi is the answer.

śrutasya śrotavyasya ca Kṛṣṇa tells Arjuna, 'O Arjuna! You will feel repentance about all the discardable

things like attachment/desire for rewards, etc, in you, about which you have heard from ME and are going to

hear from ME- your greatest well wisher. From what is heard and what is going to be heard from ME, things

which support the means to the highest goal, which are acceptable and comprehensible are not going to

cause any repentance or anxiety to you. It is the discardable things alone that will cause the repentance.' It

can be alternatively understood in this way that after the delusion is cleared, Arjuna is going to repent about

his strong attachment to the trivial material rewards talked about by Kṛṣṇa and the lack of interest in

matters related to ātma and Paramātma which will be talked about by Kṛṣṇa going forward.

nirvedaṃ gantāsi tattvajñānāpadīrvyādernirvedaḥ svāvamānanam Daśana Samhita 4th (When a

person demeans himself after acquiring accurate knowledge, when danger is encountered or when struck by

envy, etc, it is called svāvamānanam or nirvedaṃ). Out of the mentioned reasons, in this case when Arjuna's

delusion is removed, the accurate knowledge about discardable things will dawn and as a result Arjuna will

curse himself for his earlier ignorance and this is called nirvedaṃ here.

yadā mohakalilaṃ vyati-tariṣyati tadā nirvedaṃ gantāsi After the delusion gets removed, without ME having to tell you, you yourself will clearly see the discrimination between the discardable things and acceptable things in the light of your intelligence unadulterated by delusion. As a result you are going to repent for your earlier ignorance.

gantāsi Gantāsi (going to) is a single word in luṭ lakār i.e it is the future tense form of the root verb 'gam'-

'go' which signifies that the action can happen at any time starting from the next day. 'vyati-tariṣyati' is in

lr̥ṭ lakār, also a future tense form which shows that the action can happen at any time from now on, thus

representing the entire future. Even though gantāsi represents an action starting from the next day, in this

śloka since it is used in relation with the word vyati-tariṣyati which is in lr̥ṭ lakār, it also represents the entire

future. So gantāsi means the same as gamiṣyasi (lr̥ṭ lakār form).

Q: What is the limitation to consider gantāsi as a single word in luṭ lakār and not as a composite word split

as gantā + asi?

A: A particular usage in Sanskr̥t grammar is worth knowing here to answer this. kāvyasya kartā and kāvyam

kartā are two usages that exist. The first usage is tṛjanta and talks about someone who writes poems once

in a while. The second usage is Tiṇanta and talks about someone who writes poems all the time. Now coming

to our context, in 'nirvedam gantā', 'nirvedaṃ' is in dwitīya vibhakti, so it cannot be tṛjanta. If it is taken as

Tṛṇanta, then it will mean that 'you are someone whose nature is to be repentant always' and hence

it will not convey the specific behaviour of repenting in the future only. Here, since the word gantāsi used in relation with 'vyati tariṣyati' must be denoting a behaviour in the future only, therefore to say that it is a

Tṛṇanta pada is also not possible. Therefore gantāsi must be considered as a single word in luṭ lakār.

Summary:

In this śloka Kṛṣṇa explains to Arjuna that when the delusion of seeing discardable things as acceptable gets removed, things will appear as they are, i.e discardable things will appear as discardable and Arjuna will repent for his earlier understanding.