श्रीभगवानुवाच। मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः। असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु।

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. | mayy āsakta-manāḥāsakta-manāḥ (आसक्त-मनाः)ā-sañj, “to cling to.” Whose mind clings (in me). pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. yogaṃyogam (योगम्)From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real. yuñjanyuñjan (युञ्जन्)The core matches the root jan, “to be born.” Here: yoking, participle of yuj.. mad-āśrayaḥmad-āśrayaḥ (मद्-आश्रयः)ā-śri, “to lean on.” Taking refuge in me. | asaṃśayaṃasaṃśayam (असंशयम्)a-sam-śaya: without a lying-together of doubt; no doubt. samagraṃsamagram (समग्रम्)sam-agra: whole, to the tip. Completely. māṃmām (माम्)Accusative of asmad: “me.” yathāyathā (यथा)ya- + thā: “in which way, as.” jñāsyasijñāsyasi (ज्ञास्यसि)The core matches the root jñā, “to know.” Here: future of jñā: you will know.. tac chṛṇu ||

[7.1] The Lord said: Hear, Pārtha, how — with mind clinging in me, practicing yoga, taking refuge in me — you will know me whole, without doubt.

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः। यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते।

jñānaṃjñānam (ज्ञानम्)jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts. tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. 'haṃ sa-vijñānamsa-vijñānam (स-विज्ञानम्)vi-jñā: knowing-apart; direct, discriminated knowing. Together with that. idaṃidam (इदम्)Neuter of idam: “this” (near). vakṣyāmy aśeṣataḥaśeṣataḥ (अशेषतः)a- (“not”) + śeṣataḥ. Here: a-śeṣa: without remainder.. | yaj jñātvājñātvā (ज्ञात्वा)From jñā, “to know.” Having known; knows; to-be-known. neha bhūyobhūyaḥ (भूयः)Comparative of bahu / from bhū: “more, again.” 'nyaj jñātavyamjñātavyam (ज्ञातव्यम्)The core matches the root jñā, “to know.” Here: gerundive of jñā: to be known.. avaśiṣyateavaśiṣyate (अवशिष्यते)The core matches the root iṣ, “to wish, to send.” ava- (“down, off”) + śiṣyate. Here: ava-śiṣ: remains over.. ||

[7.2] I will tell you this jñāna without remainder, together with vijñāna. Having known it, nothing else remains here to be known.

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये। यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः।

manuṣyāṇāṃmanuṣyāṇām (मनुष्याणाम्)of humans. manuṣya from man, “to think”: the thinking being. sahasreṣusahasreṣu (सहस्रेषु)The core matches the root as, “to be.” Here: among thousands.. kaścid yatatiyatati (यतति)from yat, “to strive.” Strives. siddhayesiddhaye (सिद्धये)siddhi from sidh, “to reach, to succeed.” For fulfilment. | yatatāmyatatām (यतताम्)Here: of those who strive... apiapi (अपि)even; also. siddhānāṃsiddhānām (सिद्धानाम्)The core matches the root dhā, “to place.” Here: of those who have been fulfilled.. kaścin māṃmām (माम्)Accusative of asmad: “me.” vettivetti (वेत्ति)from vid, “to know.” Knows. tattvataḥtattvataḥ (तत्त्वतः)tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.” ||

[7.3] Among thousands of humans, someone strives for siddhi. Even among those who strive and have been fulfilled, someone knows me as I truly am.

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च। अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा।

bhūmirbhūmiḥ (भूमिः)earth; the ground, from bhū, “to be.” āpoāpaḥ (आपः)The core matches the root āp, “to reach.” ā- (“unto, fully”) + paḥ. Here: waters.. 'naloanalaḥ (अनलः)fire; “the unslaked,” from an-ala / nīl related to burning. vāyuḥvāyuḥ (वायुः)wind, from vā, “to blow.” khaṃkham (खम्)Here: space; the hollow... manomanaḥ (मनः)manas, from man, “to think.” The mind. buddhirbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. evaeva ca (एव च)Particle of restriction or emphasis: “only, just, indeed.” Enclitic particle: “and, also.” ca | ahaṅkāraahaṅkāraḥ (अहङ्कारः)aham, “I” + kāra, “making.” I-making. itīyaṃ meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” bhinnābhinnā (भिन्ना)from bhid, “to split.” Divided; split. prakṛtirprakṛtiḥ (प्रकृतिः)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” aṣṭadhāaṣṭadhā (अष्टधा)aṣṭan + -dhā: eightfold. ||

[7.4] Earth, waters, fire, wind, space, manas, buddhi, and ahaṅkāra: this is my prakṛti, split eightfold.

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्। जीवभूतां महाबाहो ययेदं धार्यते जगत्।

apareyam itas tv anyāṃanyām (अन्याम्)Inflected from anya. Nominative singular of anya: “another.” prakṛtiṃprakṛtim (प्रकृतिम्)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” viddhividdhi (विद्धि)Imperative of vid, “to know.” Know. meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” parāmparām (पराम्)para: beyond, further, other. As a neuter noun often “what is beyond.” | jīva-bhūtāṃjīva-bhūtām (जीव-भूताम्)jīva from jīv, “to live”; bhūta, “become.” Become as the living being. mahā-bāhomahā-bāho (महा-बाहो)mahā (“great”) + bāhu (“arm”). O great-armed one. yayedaṃ dhāryatedhāryate (धार्यते)passive of dhṛ, “to hold.” Is held up. jagatjagat (जगत्)gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going. ||

[7.5] This is the lower. Know my other, further prakṛti, O great-armed one: become as jīva, by which this jagat is held up.

एतद्योनीनि भूतानि सर्वाणीत्युपधारय। अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा।

etad-yonīni bhūtānibhūtāni (भूतानि)The core matches the root bhū, “to be, to come to be.” Here: beings; what has become.. sarvāṇīty upadhārayaupadhāraya (उपधारय)The core matches the root pad, “to go, to fall.” upa- (“near, toward”) + dhāraya. Here: upa-dhṛ: hold it so; know.. | ahaṃaham (अहम्)Nominative of asmad: “I.” kṛtsnasyakṛtsnasya (कृत्स्नस्य)Inflected from kṛtsna. From kṛt, related to cutting/completing: the whole, entire. jagataḥjagataḥ (जगतः)gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going. Genitive: of that which keeps going. prabhavaḥprabhavaḥ (प्रभवः)pra-bhū: the arising-forth. pralayaspralayaḥ (प्रलयः)pra- + lī, “to melt, to dissolve.” Dissolution. tathātathā (तथा)ta- + thā: “in that way, so.” ||

[7.6] Know that all beings have these as their womb. I am the arising of this whole jagat, and its pralaya as well.

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय। मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव।

mattaḥmattaḥ (मत्तः)Ablative of asmad: from me. parataraṃparataram (परतरम्)The core matches the root ram, “to rest, to delight.” Here: comparative of para: further; higher.. nānyat kiñcid astiasti (अस्ति)there is, from as, “to be.” dhanañjayadhanañjaya (धनञ्जय)dhana + ji: winner of wealth. A name of Arjuna. | mayimayi (मयि)Locative of asmad: “in me.” sarvamsarvam (सर्वम्)sarva: whole, all. The entire, not a leftover. idaṃidam (इदम्)Neuter of idam: “this” (near). protaṃprotam (प्रोतम्)pra-vā / prota: strung through. sūtresūtre (सूत्रे)on a thread, from siv, “to sew.” maṇi-gaṇāmaṇi-gaṇāḥ (मणि-गणाः)gaṇa, “cluster.” Clusters of gems. ivaiva (इव)as; like. ||

[7.7] There is nothing else further than me, Dhanañjaya. All this is strung on me as clusters of gems on a thread.

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः। प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु।

rasorasaḥ (रसः)from ras, “to taste, to flow.” Juice; taste. 'ham apsuapsu (अप्सु)a- (“not”) + psu. Here: in waters.. kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. prabhāsmiprabhā (प्रभा)pra-bhā: shining-forth; radiance. śaśi-sūryayoḥśaśi-sūryayoḥ (शशि-सूर्ययोः)of moon (śaśin, marked with a hare) and sun (sūrya from svar, “to shine”). | praṇavaḥpraṇavaḥ (प्रणवः)pra-nu: the humming-forth; the syllable om. sarva-vedeṣusarva-vedeṣu (सर्व-वेदेषु)veda from vid, “to know.” In all the knowledges (the Vedas). śabdaḥśabdaḥ (शब्दः)Here: sound; word... khekhe (खे)Here: in space (kha)... pauruṣaṃpauruṣam (पौरुषम्)Here: manhood; the quality of puruṣa, the person... nṛṣunṛṣu (नृषु)Here: in men... ||

[7.8] I am the rasa in waters, son of Kuntī; I am the radiance of moon and sun. I am the praṇava in all the Vedas, the sound in space, the manhood in men.

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ। जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु।

puṇyopuṇyaḥ (पुण्यः)puṇ, related to purifying; the auspicious, the clean-of-stain. Not a thin “merit” as a score. gandhaḥgandhaḥ (गन्धः)The core matches the root an, “to breathe.” Here: scent.. pṛthivyāṃpṛthivyām (पृथिव्याम्)in the earth (pṛthivī, “the broad”). caca (च)and. tejaśtejaḥ (तेजः)from tij, “to be sharp, to shine.” Brightness; glare. cāsmi vibhāvasauvibhāvasau (विभावसौ)vi- (“apart, asunder”) joined to bhāvasau. From bhū, “to be, to come to be.” Coming-to-be; a state of being. Together the form means vi + that sense. | jīvanaṃjīvanam (जीवनम्)from jīv, “to live.” Living; life. sarva-bhūteṣusarva-bhūteṣu (सर्व-भूतेषु)Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūteṣu: Inflected from bhūta. Past participle of bhū: “what has come to be; a being.” tapaśtapaḥ (तपः)from tap, “to heat.” Heat-practice; austerity. cāsmi tapasviṣutapasviṣu (तपस्विषु)tap, “to heat.” Heat-practice. ||

[7.9] I am the puṇya scent in the earth and the brightness in fire. I am the living in all beings and the tapas in those who practise tapas.

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम्। बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम्।

bījaṃbījam (बीजम्)bīja: seed (what is to be born from). māṃmām (माम्)Accusative of asmad: “me.” sarva-bhūtānāṃsarva-bhūtānām (सर्व-भूतानाम्)Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūtānām: Inflected from bhūta. Past participle of bhū: “what has come to be; a being.” viddhividdhi (विद्धि)Imperative of vid, “to know.” Know. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. sanātanamsanātanam (सनातनम्)sanā-tana: of old, lasting. Not merely “eternal” as a slogan. | buddhirbuddhiḥ (बुद्धिः)budh, “to wake, to know.” Understanding. buddhimatāmbuddhimatām (बुद्धिमताम्)budh, “to wake, to know.” Understanding. asmiasmi (अस्मि)Present of as, “to be”: “I am.” tejastejaḥ (तेजः)From tij, “to be sharp.” Sharp-glow, brilliance. tejasvināmtejasvinām (तेजस्विनाम्)The core matches the root as, “to be.” Here: of the bright.. ahamaham (अहम्)Nominative of asmad: “I.” ||

[7.10] Know me, Pārtha, as the lasting seed of all beings. I am the buddhi of those who have buddhi; I am the brightness of the bright.

बलं बलवतां चाहं कामरागविवर्जितम्। धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ।

balaṃbalam (बलम्)bala: strength, force (from bal, “to be strong”). balavatāṃbalavatām (बलवताम्)Here: of the strong... cāhaṃ kāma-rāga-vivarjitamkāma-rāga-vivarjitam (काम-राग-विवर्जितम्)vi-vṛj, “to leave aside.” Left free of kāma (desire) and rāga (colouring, from rañj). | dharmāviruddho bhūteṣubhūteṣu (भूतेषु)Inflected from bhūta. Past participle of bhū: “what has come to be; a being.” kāmokāmaḥ (कामः)desire, from kam. 'smi bharatarṣabha ||

[7.11] I am the strength of the strong, left free of kāma and rāga. In beings I am desire that does not run against dharma, O bull of the Bharatas.

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये। मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि।

yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. caiva sāttvikāsāttvikāḥ (सात्त्विकाः)of sattva, “being-ness, clarity,” from sat. bhāvābhāvāḥ (भावाः)from bhū: comings-to-be; states of being. rājasāsrājasāḥ (राजसाः)of rajas, the stirring strand, from rañj. tāmasāśtāmasāḥ (तामसाः)of tamas, darkness, from tam, “to faint, be dark.” caca eva (च एव)Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.” yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. | mattamattaḥ (मत्तः)from me. eveti tāntān (तान्)Accusative plural of tad: “them.” viddhividdhi (विद्धि)Imperative of vid, “to know.” Know. nana (न)not. tv ahaṃaham (अहम्)Nominative of asmad: “I.” teṣuteṣu (तेषु)Locative plural of tad: “in them.” tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. mayimayi (मयि)Locative of asmad: “in me.” ||

[7.12] Know that bhāvas — of sattva, of rajas, and of tamas — come from me alone. I am not in them; they are in me.

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्। मोहितं नाभिजानाति मामेभ्यः परमव्ययम्।

tribhirtribhiḥ (त्रिभिः)tri: three. guṇa-mayairguṇa-mayaiḥ (गुण-मयैः)guṇa, “strand, quality.” Made of the strands. bhāvairbhāvaiḥ (भावैः)bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.” ebhiḥebhiḥ (एभिः)Here: these... sarvamsarvam (सर्वम्)sarva: whole, all. The entire, not a leftover. idaṃidam (इदम्)Neuter of idam: “this” (near). jagatjagat (जगत्)gam, “to go.” Reduplicated ja-gat: going again and again. That which keeps going. Not a separate word for “world.” This world is named by that going. | mohitaṃmohitam (मोहितम्)from muh: confused; deluded. nābhijānāti māmmām (माम्)Accusative of asmad: “me.” ebhyaḥebhyaḥ (एभ्यः)Here: than these... paramparam (परम्)beyond; the further; the highest. From para. avyayamavyayam (अव्ययम्)a-vi-i: not going-apart; unfailing, that does not waste. ||

[7.13] This whole jagat, confused by these three bhāvas made of the guṇas, does not recognize me, who am beyond them and unfailing.

दैवी ह्येषा गुणमयी मम माया दुरत्यया। मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते।

daivīdaivī (दैवी)from deva / div, “to shine.” Divine; of the shining ones. hy eṣāeṣā (एषा)Inflected from eṣa. Masculine of etad: “this one.” guṇa-mayīguṇa-mayī (गुण-मयी)Compound. guṇa: A strand, a thread, then a constituent quality. In Sāṅkhya, the three strands that braid experience. Not a moral “virtue.” mayī: Inflected from maya. Instrumental of asmad: “by me.” mamamama (मम)Genitive of asmad: “of me, my.” māyāmāyām (मायाम्)mā, “to measure, to form.” The measuring-out, the making-appear. Not mere “illusion.” duratyayāduratyayā (दुरत्यया)The core matches the root yā, “to go.” dur- (“ill, hard”) + atyayā. Here: dur-ati-i: hard to go beyond.. | māmmām (माम्)Accusative of asmad: “me.” evaeva (एव)indeed; alone; just so. yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. prapadyanteprapadyante (प्रपद्यन्ते)pra-pad: they go forth to as refuge. māyāmmāyā (माया)mā, “to measure, to form.” The measuring-out, the making-appear. Not mere “illusion.” etāṃetām (एताम्)Accusative of etad: this. tarantitaranti (तरन्ति)from tṝ, “to cross.” They cross. tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. ||

[7.14] This divine māyā of mine, made of the guṇas, is hard to cross. Those who go to me alone as refuge cross this māyā.

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः। माययापहृतज्ञाना आसुरं भावमाश्रिताः।

nana (न)not. māṃmām (माम्)Accusative of asmad: “me.” duṣkṛtinoduṣkṛtinaḥ (दुष्कृतिनः)The core matches the root kṛ, “to do, to make.” Here: dus-kṛ: those of ill-doing.. mūḍhāḥmūḍhāḥ (मूढाः)from muh: the confused. prapadyanteprapadyante (प्रपद्यन्ते)The core matches the root pad, “to go, to fall.” pra- (“forth, forward”) + padyante. Here: they go to as refuge.. narādhamāḥ | māyayāpahṛta-jñānā āsuraṃāsuram (आसुरम्)ā- (“unto, fully”) joined to suram. sura: a shining one, a god. Parallel to deva (div, “to shine”). Together the form means ā + that sense. bhāvambhāvam (भावम्)bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.” āśritāḥāśritāḥ (आश्रिताः)The core matches the root śri, “to lean.” ā- (“unto, fully”) + śritāḥ. Here: ā-śri: resting in; leaning on.. ||

[7.15] Wrong-doers, the confused, the lowest of men, do not go to me as refuge: their jñāna stolen by māyā, they rest in an āsura bhāva.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन। आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।

catur-vidhācatur-vidhāḥ (चतुर्-विधाः)catur + vidhā: of four kinds. bhajantebhajante (भजन्ते)from bhaj: they partake of; they honour. māṃmām (माम्)Accusative of asmad: “me.” janāḥjanāḥ (जनाः)people, from jan. sukṛtinosukṛtinaḥ (सुकृतिनः)The core matches the root kṛ, “to do, to make.” su- (“well, good”) + kṛtinaḥ. Here: of well-doing, su-kṛ.. 'rjunaarjuna (अर्जुन)From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.” | ārtoārtaḥ (आर्तः)from ṛ / ār, “to be pressed.” The pained; the distressed. jijñāsurjijñāsuḥ (जिज्ञासुः)The core matches the root jñā, “to know.” Here: desiderative of jñā: one who wishes to know.. arthārthī jñānījñānī (ज्ञानी)the one who knows, from jñā. caca (च)and. bharatarṣabha ||

[7.16] Four kinds of people of well-doing worship me, Arjuna: the pained, the one who wishes to know, the one who seeks gain, and the jñānin, O bull of the Bharatas.

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते। प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः।

teṣāṃteṣām (तेषाम्)Genitive plural of tad: “of them.” jñānījñānī (ज्ञानी)Inflected from jñāna. From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. nitya-yuktanitya-yuktaḥ (नित्य-युक्तः)always yoked, from yuj. eka-bhaktireka-bhaktiḥ (एक-भक्तिः)eka + bhakti (from bhaj, “to share”). Of single sharing-in. viśiṣyateviśiṣyate (विशिष्यते)vi-śiṣ, “to leave apart, to distinguish.” Is distinguished; is better. | priyopriyaḥ (प्रियः)dear, from prī. hihi (हि)for; indeed. jñāninojñāninaḥ (ज्ञानिनः)jñā, “to know.” + -in. One who knows. 'tyarthamatyartham (अत्यर्थम्)a- (“not”) + tyartham. Here: ati-artha: past measure; exceedingly.. ahaṃaham (अहम्)Nominative of asmad: “I.” sasaḥ (सः)Nominative singular masculine of tad: “he, that one.” caca (च)and. mamamama (मम)Genitive of asmad: “of me, my.” priyaḥpriyaḥ (प्रियः)From prī, “to please, to be dear.” Dear; pleasing. ||

[7.17] Of them, the jñānin — always joined, of single bhakti — is distinguished. I am exceedingly dear to the jñānin, and he is dear to me.

उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्। आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्।

udārāḥudārāḥ (उदाराः)The core matches the root dā, “to give.” ud- (“up, out”) + ārāḥ. Here: ud-ṛ: risen, noble, generous.. sarva evaite jñānījñānī (ज्ञानी)Inflected from jñāna. From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. tv ātmaiva meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” matammatam (मतम्)view, from man. | āsthitaḥāsthitaḥ (आस्थितः)ā-sthā, “to stand on.” Established in; standing upon. sasaḥ (सः)Nominative singular masculine of tad: “he, that one.” hihi (हि)for; indeed. yuktātmā māmmām (माम्)Accusative of asmad: “me.” evānuttamāṃ gatimgatim (गतिम्)going; path; goal. From gam. ||

[7.18] All these are noble, but the jñānin I hold as my very ātman. For he, his ātman joined, is established in me as the unsurpassed going.

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते। वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।

bahūnāṃbahūnām (बहूनाम्)Inflected from bahūn. bahu: much, many. janmanāmjanmanām (जन्मनाम्)Inflected from janmanā. From jan, “to be born.” Birth. anteante (अन्ते)anta: end, edge, death as the end. The limit. jñānavānjñāna-vān (ज्ञान-वान्)Compound. jñāna: From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. vān: vān is a form used in this verse; read it from its pieces and its root. māṃmām (माम्)Accusative of asmad: “me.” prapadyateprapadyate (प्रपद्यते)The core matches the root pad, “to go, to fall.” pra- (“forth, forward”) + padyate. Here: goes to as refuge.. | vāsudevaḥvāsudevaḥ (वासुदेवः)son of Vasudeva; a name of the Lord. vasu, “wealth, shining good.” sarvamsarvam (सर्वम्)sarva: whole, all. The entire, not a leftover. itiiti (इति)thus. sasaḥ (सः)Nominative singular masculine of tad: “he, that one.” mahātmā su-durlabhaḥsu-durlabhaḥ (सु-दुर्लभः)Compound. su: su is a form used in this verse; read it from its pieces and its root. durlabhaḥ: The core matches the root labh, “to obtain.” dur- (“ill, hard”) + labhaḥ. ||

[7.19] At the end of many births, the one possessed of jñāna goes to me as refuge, knowing that Vāsudeva is all. That mahātman is very hard to find.

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः। तं तं नियममास्थाय प्रकृत्या नियताः स्वया।

kāmaiskāmaiḥ (कामैः)Inflected from kāma. From kam, “to wish, to desire.” Wish; desire. Not only sexual desire. tais tair hṛta-jñānāḥhṛta-jñānāḥ (हृत-ज्ञानाः)hṛ, “to carry.” Whose knowing has been carried off. prapadyanteprapadyante (प्रपद्यन्ते)The core matches the root pad, “to go, to fall.” pra- (“forth, forward”) + padyante. Here: they go to as refuge.. 'nya-devatāḥanya-devatāḥ (अन्य-देवताः)other deities (deva from div, “to shine”). | taṃtam tam (तम् तम्)Accusative masculine of tad: “him, that.” Accusative masculine of tad: “him, that.” taṃ niyamamniyamam (नियमम्)ni-yam: a holding-down; a rule. āsthāyaāsthāya (आस्थाय)ā- (“unto, fully”) joined to sthāya. From sthā, “to stand.” Standing; one who stands. Together the form means ā + that sense. prakṛtyāprakṛtyā (प्रकृत्या)by nature (pra-kṛ). niyatāḥniyatāḥ (नियताः)Inflected from niyata. ni-yam, “to restrain down.” Restrained. niyata-ātman: those of restrained self. svayāsvayā (स्वया)The core matches the root yā, “to go.” Here: their own.. ||

[7.20] Those whose jñāna has been carried off by this and that desire go to other deities as refuge, standing on this or that rule, constrained by their own prakṛti.

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति। तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।

yo yo yāṃyām yām (याम् याम्)The core matches the root yā, “to go.” The core matches the root yā, “to go.” yāṃ tanuṃtanum (तनुम्)tanu, “stretched-out body,” from tan, “to stretch.” bhaktaḥbhaktaḥ (भक्तः)bhaj, “to share, to partake.” One who shares-in. Not thin “devotee.” śraddhayārcitum icchatiicchati (इच्छति)from iṣ, “to wish.” | tasyatasya tasya (तस्य तस्य)Genitive of tad: “of that, his.” Genitive of tad: “of that, his.” tasyācalāṃ śraddhāṃśraddhām (श्रद्धाम्)śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” tāmtām eva (ताम् एव)tām is a form used in this verse; read it from its pieces and its root. Particle of restriction or emphasis: “only, just, indeed.” eva vidadhāmy ahamaham (अहम्)Nominative of asmad: “I.” ||

[7.21] Whatever body a bhakta wishes to honour with śraddhā, I set that very śraddhā of his unmoving.

स तया श्रद्धया युक्तस्तस्याराधनमीहते। लभते च ततः कामान्मयैव विहितान्हि तान्।

sasaḥ (सः)Nominative singular masculine of tad: “he, that one.” tayātayā (तया)The core matches the root yā, “to go.” Here: with that.. śraddhayāśraddhayā (श्रद्धया)śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” Instrumental: by this placing of the heart. yuktasyuktaḥ (युक्तः)Past of yuj, “to yoke.” The yoked one. tasyārādhanam īhateīhate (ईहते)from īh, “to strive.” | labhatelabhate (लभते)he obtains, from labh. caca (च)and. tataḥtataḥ (ततः)from there; then. kāmānkāmān (कामान्)From kam: desire, wish. mayaiva vihitānvihitān (विहितान्)vi-dhā: set out; arranged. hihi (हि)for; indeed. tāntān (तान्)Accusative plural of tad: “them.” ||

[7.22] Joined to that śraddhā, he strives for the pleasing of that form, and from it he obtains the desires that I myself have set out.

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्। देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि।

antavatanta-vat (अन्त-वत्)Compound. anta: anta: end, edge, death as the end. The limit. vat: vat is a form used in this verse; read it from its pieces and its root. tutu (तु)but. phalaṃphalam (फलम्)Fruit, from phal, “to burst into fruit.” The result of a deed. teṣāṃteṣām (तेषाम्)Genitive plural of tad: “of them.” tad bhavaty alpa-medhasāmalpa-medhasām (अल्प-मेधसाम्)alpa + medhas (“insight, fat of the mind”). Of little insight. | devāndevān (देवान्)From div, “to shine.” A shining one; a god as a shining being, not a generic “God.” deva-yajodeva-yajaḥ (देव-यजः)yaj, “to offer.” Those who offer to the shining ones. yāntiyānti (यान्ति)they go, from yā. mad-bhaktāmad-bhaktāḥ (मद्-भक्ताः)those who share-in me, from bhaj. yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. māmmām (माम्)Accusative of asmad: “me.” apiapi (अपि)even; also. ||

[7.23] But that fruit of theirs has an end — it belongs to those of little insight. Those who offer to the gods go to the gods; my bhaktas come to me as well.

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः। परं भावमजानन्तो ममाव्ययमनुत्तमम्।

avyaktaṃavyaktam (अव्यक्तम्)a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest. vyaktimvyaktim (व्यक्तिम्)manifestation, from vi-añj. āpannaṃāpannam (आपन्नम्)The core matches the root nam, “to bow.” ā- (“unto, fully”) + pannam. Here: ā-pad: having come to.. manyantemanyante (मन्यन्ते)they think, from man. māmmām (माम्)Accusative of asmad: “me.” abuddhayaḥabuddhayaḥ (अबुद्धयः)a- (“not”) + buddhayaḥ. Here: those without buddhi; the unwise.. | paraṃparam (परम्)beyond; the further; the highest. From para. bhāvambhāvam (भावम्)bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.” ajānantoajānantaḥ (अजानन्तः)The core matches the root an, “to breathe.” a- (“not”) + jānantaḥ. Here: not knowing.. mamāvyayam anuttamamanuttamam (अनुत्तमम्)an- (“not,” before vowels) joined to uttamam. ud- (“up”) + tama (superlative). The upmost, the highest. Together the form means an + that sense. ||

[7.24] The unwise think of me, the avyakta, as having come to vyakti, not knowing my further bhāva, unfailing and unsurpassed.

नाहं प्रकाशः सर्वस्य योगमायासमावृतः। मूढोऽयं नाभिजानाति लोको मामजमव्ययम्।

nāhaṃ prakāśaḥprakāśaḥ (प्रकाशः)pra-kāś: a lighting-up; revealed. sarvasyasarvasya (सर्वस्य)sarva: whole, all. The entire, not a leftover. yoga-māyā-samāvṛtaḥyoga-māyā-samāvṛtaḥ (योग-माया-समावृतः)sam-ā-vṛ: fully covered by the measuring-out that is the yoking. | mūḍhomūḍhaḥ (मूढः)Past participle of muh, “to be confused.” Confounded; the confused one. 'yaṃ nābhijānāti lokolokaḥ (लोकः)lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat. māmmām (माम्)Accusative of asmad: “me.” ajamajam (अजम्)a-ja: unborn, from jan. avyayamavyayam (अव्ययम्)a- (“not”) + vyaya (vi-i, “to go apart, to spend”). Not going-apart; unexpended. ||

[7.25] I am not a lighting-up for all, fully covered by yoga-māyā. This confused world does not recognize me as unborn and unfailing.

वेदाहं समतीतानि वर्तमानानि चार्जुन। भविष्याणि च भूतानि मां तु वेद न कश्चन।

vedāhaṃ samatītānisamatītāni (समतीतानि)sam-ati-i: those that have gone fully past. vartamānānivartamānāni (वर्तमानानि)those going on, from vṛt. cārjuna | bhaviṣyāṇibhaviṣyāṇi (भविष्याणि)those that will be, from bhū. caca (च)and. bhūtānibhūtāni (भूतानि)The core matches the root bhū, “to be, to come to be.” Here: beings.. māṃmām (माम्)Accusative of asmad: “me.” tutu (तु)but. vedaveda (वेद)I know, from vid. nana kaścana (न कश्चन)Negation: “not.” The core matches the root an, “to breathe.” kaścana ||

[7.26] I know the beings that have passed, those that are going on, and those that will be, Arjuna. But no one knows me.

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत। सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप।

icchā-dveṣa-samutthenaicchā-dveṣa-samutthena (इच्छा-द्वेष-समुत्थेन)icchā from iṣ, “wanting”; dveṣa from dviṣ, “aversion”; sam-ut-sthā, “risen together.” dvandva-mohenadvandva-mohena (द्वन्द्व-मोहेन)Compound. dvandva: The core matches the root an, “to breathe.” mohena: Inflected from moha. From muh, “to be confused, to go astray.” Confusion; a going-astray of mind. bhāratabhārata (भारत)bhārata: descendant of Bharata (bhar, “to bear”). O bearer-descended one; used for Arjuna and for Dhṛtarāṣṭra. | sarva-bhūtānisarva-bhūtāni (सर्व-भूतानि)Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūtāni: The core matches the root bhū, “to be, to come to be.” sammohaṃsammoham (सम्मोहम्)full confusion, sam-muh. sargesarge (सर्गे)sṛj, “to emit.” Sending-forth. Not a thin “creation.” yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. parantapaparantapa (परन्तप)para + tap: scorcher of the further (foe). ||

[7.27] By the confusion of the pairs, risen from wanting and aversion, all beings go to full confusion at the sarga, O Bhārata, scorcher of foes.

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्। ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः।

yeṣāṃyeṣām (येषाम्)Genitive plural of yad: “of whom.” tv anta-gataṃanta-gatam (अन्त-गतम्)Compound. anta: anta: end, edge, death as the end. The limit. gatam: From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. pāpaṃpāpam (पापम्)pāpa: evil, a bad deed. What is ill. Not a Christian “sin” imported whole. janānāṃjanānām (जनानाम्)The core matches the root jan, “to be born.” Here: of people.. puṇya-karmaṇāmpuṇya-karmaṇām (पुण्य-कर्मणाम्)Compound. puṇya: puṇya: auspicious, meritorious (from puṇ/pūṣ related “to thrive”). Merit as what thrives. karmaṇām: Inflected karma, from kṛ, “to do.” Deeds; in the doing; of action. | tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. dvandva-moha-nirmuktādvandva-moha-nirmuktāḥ (द्वन्द्व-मोह-निर्मुक्ताः)nir-muc: freed from the confusion of the pairs. bhajantebhajante (भजन्ते)The core matches the root bhaj, “to share, to resort to.” Here: they partake of.. māṃmām (माम्)Accusative of asmad: “me.” dṛḍha-vratāḥdṛḍha-vratāḥ (दृढ-व्रताः)dṛḍha (firm) + vrata (vow, from vṛ, “to choose”). Of firm vows. ||

[7.28] But those people of puṇya-karma whose evil has gone to an end, freed from the confusion of the pairs, worship me with firm vows.

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये। ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्।

jarā-maraṇa-mokṣāyajarā-maraṇa-mokṣāya (जरा-मरण-मोक्षाय)jarā, “old-age”; maraṇa from mṛ, “death”; mokṣa from muc, “release.” māmmām (माम्)Accusative of asmad: “me.” āśrityaāśritya (आश्रित्य)ā-śri, “to lean toward.” A leaning-on; having taken lean-on (refuge as leaning). yatantiyatanti (यतन्ति)The core matches the root tan, “to stretch.” Here: they strive.. yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. | tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. brahmabrahma (ब्रह्म)bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa. tad viduḥviduḥ (विदुः)they know, from vid. kṛtsnamkṛtsnam (कृत्स्नम्)From kṛt, related to cutting/completing: the whole, entire. adhyātmaṃadhyātmam (अध्यात्मम्)adhi (“over, with respect to”) + ātman (“self, breath”). That which concerns the self. karmakarma (कर्म)kṛ, “to do.” What is done. Not a thin “action” as a slogan. cākhilam ||

[7.29] Those who strive, leaning on me, for mokṣa from old-age and death: they know that brahman, the whole adhyātma, and karma in its entirety.

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः। प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः।

sādhibhūtādhidaivaṃ māṃmām (माम्)Accusative of asmad: “me.” sādhiyajñaṃ caca (च)and. yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. viduḥviduḥ (विदुः)From vid, “to know” (vetti, viduḥ, viddhi) or “to be found” (vidyate). Knows; they know; is found; know! | prayāṇa-kāleprayāṇa-kāle (प्रयाण-काले)pra-yā: going-forth. At the time of going forth (from the body). 'pi caca (च)and. māṃmām (माम्)Accusative of asmad: “me.” tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. vidurviduḥ (विदुः)From vid, “to know” (vetti, viduḥ, viddhi) or “to be found” (vidyate). Knows; they know; is found; know! yukta-cetasaḥyukta-cetasaḥ (युक्त-चेतसः)Compound. yukta: From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. cetasaḥ: The core matches the root as, “to be.” ||

[7.30] Those who know me together with adhibhūta, adhidaiva, and adhiyajña: even at the time of going-forth, they know me, their minds joined.