Standard Translation Chapter 8

अर्जुन उवाच। किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम। अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते।

arjuna uvāca | kiṃ tad brahma kim adhyātmaṃ kiṃ karma puruṣottama | adhibhūtaṃ ca kiṃ proktam adhidaivaṃ kim ucyate ||

[8.1] Arjuna said: What is that brahman? What is adhyātma? What is karma, O highest Person? What is called adhibhūta, and what is said to be adhidaiva?

Word make-up

arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”
uvāca (उवाच): Perfect of vac, “to speak.” He said.
kim (किम्): Neuter interrogative: “what? why?”
tat (तत्): Neuter of tad: “that.” From the demonstrative stem ta-.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
kim (किम्): Neuter interrogative: “what? why?”
adhyātmam (अध्यात्मम्): adhi (“over, with respect to”) + ātman (“self, breath”). That which concerns the self.
kim (किम्): Neuter interrogative: “what? why?”
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
puruṣa-uttama (पुरुष-उत्तम): puruṣa, the person (the indwelling one); uttama, “highest.” O highest Person.
adhibhūtam (अधिभूतम्): adhi (“with respect to”) + bhūta (“what has become”). That which concerns beings.
ca (च): and.
kim (किम्): Neuter interrogative: “what? why?”
proktam (प्रोक्तम्): pra-vac: spoken forth; called.
adhidaivam (अधिदैवम्): adhi + daiva (from div, “to shine”). That which concerns the shining ones.
kim (किम्): Neuter interrogative: “what? why?”
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन। प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः।

adhiyajñaḥ kathaṃ ko 'tra dehe 'smin madhusūdana | prayāṇa-kāle ca kathaṃ jñeyo 'si niyatātmabhiḥ ||

[8.2] Who is adhiyajña, and how is he here in this body, O slayer of Madhu? And how are you to be known at the time of going forth by those of restrained self?

Word make-up

adhiyajñaḥ (अधियज्ञः): adhi + yajña (from yaj, “to offer”). That which concerns the offering; the lord of the offering.
katham (कथम्): ka- + tham: “how?”
kaḥ (कः): Nominative of kim: “who?” Interrogative stem ka-.
atra (अत्र): a- + tra: “in this place.” Here.
dehe (देहे): From dih, “to smear, to plaster.” The plastered thing: the formed body.
asmin (अस्मिन्): Locative of idam: “in this.”
madhusūdana (मधुसूदन): Madhu-sūdana: slayer of Madhu (the demon). sūdana from sūd, “to kill.”
prayāṇa-kāle (प्रयाण-काले): pra-yā, “to go forth.” At the time of going forth.
ca (च): and.
katham (कथम्): ka- + tham: “how?”
jñeyaḥ asi (ज्ञेयः असि): From jñā, “to know.” Having known; knows; to-be-known. Present of as: “you are.”
niyata-ātmabhiḥ (नियत-आत्मभिः): by those whose self is restrained (ni-yam).

श्रीभगवानुवाच। अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते। भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः।

śrī-bhagavān uvāca | akṣaraṃ brahma paramaṃ svabhāvo 'dhyātmam ucyate | bhūta-bhāvodbhava-karo visargaḥ karma-sañjñitaḥ ||

[8.3] The Lord said: akṣaram is the highest brahman. svabhāva is called adhyātma. visarga that causes beings to arise is named karma.

Word make-up

śrī-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.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
akṣaram (अक्षरम्): 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.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
svabhāvaḥ (स्वभावः): sva, “own” + bhāva (bhū, “to come to be”). One’s own coming-to-be. Not a thin “nature.”
adhyātmam (अध्यात्मम्): adhi (“over, with respect to”) + ātman (“self, breath”). That which concerns the self.
ucyate (उच्यते): Passive of vac, “to speak.” It is said; it is called.
bhūta-bhāva-udbhava-karaḥ (भूत-भाव-उद्भव-करः): bhūta (“what has become; a being”) + bhāva (“coming-to-be”) + ud-bhava (ud “up/out” + bhava “arising”) + kara (“maker,” from kṛ “to do”). That which makes the coming-to-be of beings arise.
visargaḥ (विसर्गः): vi (“apart”) + sṛj, “to emit, to let go.” Emission; a sending-forth.
karma-sañjñitaḥ (कर्म-सञ्ज्ञितः): karma (from kṛ, “to do”: the deed) + saṃ-jñā (“together-know; a name”) + ita (“gone to”). Named as action; designated karma.

अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्। अधियज्ञोऽहमेवात्र देहे देहभृतां वर।

adhibhūtaṃ kṣaro bhāvaḥ puruṣaś cādhidaivatam | adhiyajño 'ham evātra dehe deha-bhṛtāṃ vara ||

[8.4] adhibhūta is kṣara bhāva. puruṣa is adhidaiva. I myself am adhiyajña here in the body, O best of those who bear bodies.

Word make-up

adhibhūtam (अधिभूतम्): adhi (“over, concerning”) + bhūta (“what has come to be”). That which concerns beings / what-has-become.
kṣaraḥ (क्षरः): kṣar, “to flow, to perish.” That which perishes. Opposite of akṣara.
bhāvaḥ (भावः): bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
ca (च): and.
adhidaivatam (अधिदैवतम्): adhi (“concerning”) + daiva (from deva, div “to shine”). That which concerns the shining ones.
adhiyajñaḥ (अधियज्ञः): adhi (“concerning”) + yajña (yaj, “to offer”). That which concerns the offering.
aham eva (अहम् एव): Nominative of asmad: “I.” Particle of restriction or emphasis: “only, just, indeed.”
atra (अत्र): a- + tra: “in this place.” Here.
dehe (देहे): From dih, “to smear, to plaster.” The plastered thing: the formed body.
deha-bhṛtām (देह-भृताम्): bhṛ, “to bear.” Of those who bear bodies.
vara (वर): O best, from vṛ, “to choose.”

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्। यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः।

anta-kāle ca mām eva smaran muktvā kalevaram | yaḥ prayāti sa mad-bhāvaṃ yāti nāsty atra saṃśayaḥ ||

[8.5] And whoever, at the last time, remembering me alone, having let go the body, goes forth, goes to my bhāva. There is no doubt here.

Word make-up

anta-kāle (अन्त-काले): Compound. anta: anta: end, edge, death as the end. The limit. kāle: kāla: time; also “the dark, the calculating.” Time as what counts out and cuts off.
ca (च): and.
mām (माम्): Accusative of asmad: “me.”
eva (एव): indeed; alone; just so.
smaran (स्मरन्): from smṛ, “to remember.” Remembering.
muktvā (मुक्त्वा): from muc, “to let go.” Having let go.
kalevaram (कलेवरम्): kalevara: the body as a husk/covering.
yaḥ (यः): Nominative singular of yad: “who, which.”
prayāti (प्रयाति): pra-yā: goes forth.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
mad-bhāvam (मद्-भावम्): my being, my nature, from bhū. Not an event of coming-to-be.
yāti (याति): he goes, from yā.
na asti (न अस्ति): Negation: “not.” Present of as: “there is, he/she/it is.”
atra (अत्र): a- + tra: “in this place.” Here.
saṃśayaḥ (संशयः): doubt, sam-śī.

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्। तं तमेवैति कौन्तेय सदा तद्भावभावितः।

yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram | taṃ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ ||

[8.6] Whatever bhāva one remembers when leaving the body at the end, to that alone one goes, son of Kuntī, always formed by that bhāva.

Word make-up

yam yam (यम् यम्): Accusative of yad: “whom, which.” Accusative of yad: “whom, which.”
vā api (वा अपि): Particle: “or.” Particle: “also, even, though.”
smaran (स्मरन्): remembering, from smṛ.
bhāvam (भावम्): bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
tyajati (त्यजति): leaves, from tyaj.
ante (अन्ते): anta: end, edge, death as the end. The limit.
kalevaram (कलेवरम्): kalevara: the body as a husk/covering.
tam tam (तम् तम्): Accusative masculine of tad: “him, that.” Accusative masculine of tad: “him, that.”
eva (एव): indeed; alone; just so.
eti (एति): one goes, from i.
kaunteya (कौन्तेय): kaunteya: son of Kuntī. Patronym.
sadā (सदा): sa- + dā: “always, at every time.”
tad-bhāva-bhāvitaḥ (तद्-भाव-भावितः): bhāvita from bhū: formed, made-to-be, by that coming-to-be.

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च। मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः।

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca | mayy arpita-mano-buddhir mām evaiṣyasy asaṃśayaḥ ||

[8.7] Therefore at all times remember me and fight. With manas and buddhi offered in me, you will come to me without doubt.

Word make-up

tasmāt (तस्मात्): therefore; from that.
sarveṣu (सर्वेषु): sarva: whole, all. The entire, not a leftover.
kāleṣu (कालेषु): Inflected from kāla. kāla: time; also “the dark, the calculating.” Time as what counts out and cuts off.
mām (माम्): Accusative of asmad: “me.”
anusmara (अनुस्मर): From smṛ, “to remember.” Remembering; remembers; having remembered; remember along (anu-smṛ).
yudhya (युध्य): from yudh, “to fight.” Fight.
ca (च): and.
mayi (मयि): Locative of asmad: “in me.”
arpita-manaḥ-buddhiḥ (अर्पित-मनः-बुद्धिः): arpita from ṛ, “offered, fixed.” With mind and buddhi offered.
mām (माम्): Accusative of asmad: “me.”
eva (एव): indeed; alone; just so.
eṣyasi (एष्यसि): you will come, from i.
asaṃśayaḥ (असंशयः): without doubt, a-sam-śaya.

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना। परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन्।

abhyāsa-yoga-yuktena cetasā nānya-gāminā | paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan ||

[8.8] Joined by abhyāsa-yoga, with a mind that goes nowhere else, one goes to the highest divine puruṣa, Pārtha, while remembering him.

Word make-up

abhyāsa-yoga-yuktena (अभ्यास-योग-युक्तेन): abhi-as, “practice”; yoga from yuj. Joined by the yoking of practice.
cetasā (चेतसा): with the mind, from cit.
na-anya-gāminā (न-अन्य-गामिना): Compound. na: Negation: “not.” anya: Nominative singular of anya: “another.” gāminā: gāminā is a form used in this verse; read it from its pieces and its root.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
puruṣam (पुरुषम्): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
divyam (दिव्यम्): from div, “to shine.” Divine; of the sky.
yāti (याति): he goes, from yā.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
anucintayan (अनुचिन्तयन्): The core matches the root cint, “to think.” anu- (“along, after”) + cintayan. Here: anu-cint: thinking-along; contemplating..

कविं पुराणमनुशासितारमणोरणीयंसमनुस्मरेद्यः। सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्।

kaviṃ purāṇam anuśāsitāram aṇor aṇīyaṃsam anusmared yaḥ | sarvasya dhātāram acintya-rūpam āditya-varṇaṃ tamasaḥ parastāt ||

[8.9] Who remembers the seer, the ancient, the one who rules, smaller than the small, the placer of all, of unthinkable form, sun-coloured, beyond darkness.

Word make-up

kavim (कविम्): kavi, “the seer,” from kū, “to see, to speak as a poet.”
purāṇam (पुराणम्): purā “formerly” + ana: ancient, of old.
anuśāsitāram (अनुशासितारम्): anu-śās, “to rule along, to instruct.” The ruler.
aṇoḥ (अणोः): a- (“not”) + ṇoḥ. Here: than the small (aṇu)..
aṇīyaṃsam (अणीयंसम्): a- (“not”) + ṇīyaṃsam. Here: smaller (comparative)..
anusmaret (अनुस्मरेत्): From smṛ, “to remember.” Remembering; remembers; having remembered; remember along (anu-smṛ).
yaḥ (यः): Nominative singular of yad: “who, which.”
sarvasya (सर्वस्य): sarva: whole, all. The entire, not a leftover.
dhātāram (धातारम्): dhātṛ from dhā, “to place, to hold.” The placer; the supporter.
acintya-rūpam (अचिन्त्य-रूपम्): a-cintya: unthinkable, from cint. Of unthinkable form (rūpa).
āditya-varṇam (आदित्य-वर्णम्): sun-coloured (āditya + varṇa, colour).
tamasaḥ (तमसः): tam, “to be dark.” Darkness.
parastāt (परस्तात्): The core matches the root as, “to be.” Here: beyond; on the further side..

प्रयाणकाले मनसाऽचलेन। भक्त्या युक्तो योगबलेन चैव। भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्स तं परं पुरुषमुपैति दिव्यम्।

prayāṇa-kāle manasācalena | bhaktyā yukto yoga-balena caiva | bhruvor madhye prāṇam āveśya samyak sa taṃ paraṃ puruṣam upaiti divyam ||

[8.10] At the time of going forth, with unmoving mind, joined by bhakti and by the strength of yoga, having fully set the prāṇa between the brows, he reaches that highest divine puruṣa.

Word make-up

prayāṇa-kāle (प्रयाण-काले): Compound. prayāṇa: pra-yā, “to go forth.” Goes forth; a going-forth. kāle: kāla: time; also “the dark, the calculating.” Time as what counts out and cuts off.
manasā (मनसा): man, “to think.” Mind.
acalena (अचलेन): The core matches the root cal, “to stir.” a- (“not”) + calena. Here: unmoving, a-cal..
bhaktyā (भक्त्या): from bhaj, “to share.” By sharing-in; by devotion as participation.
yuktaḥ (युक्तः): Past of yuj, “to yoke.” The yoked one.
yoga-balena (योग-बलेन): Compound. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” balena: balena is a form used in this verse; read it from its pieces and its root.
ca eva (च एव): Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.”
bhruvoḥ (भ्रुवोः): Here: of the brows...
madhye (मध्ये): madhya: middle.
prāṇam (प्राणम्): pra- + an, “to breathe.”
āveśya (आवेश्य): ā- (“unto, fully”) + veśya. Here: ā-viś: having caused to enter; having set..
samyak (सम्यक्): sam-añc, “turned together, straight.” Rightly; fully.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
tam (तम्): Accusative masculine of tad: “him, that.”
param (परम्): beyond; the further; the highest. From para.
puruṣam (पुरुषम्): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
upaiti (उपैति): upa- (“near, toward”) joined to iti. Quotative particle: “thus” — closes speech or thought. Together the form means upa + that sense.
divyam (दिव्यम्): divine, from div.

यदक्षरं वेदविदो वदन्ति। विशन्ति यद्यतयो वीतरागाः। यदिच्छन्तो ब्रह्मचर्यं चरन्ति। तत्ते पदं संग्रहेण प्रवक्ष्ये।

yad akṣaraṃ veda-vido vadanti | viśanti yad yatayo vīta-rāgāḥ | yad icchanto brahmacaryaṃ caranti | tat te padaṃ saṅgraheṇa pravakṣye ||

[8.11] The akṣaram that the knowers of the Veda speak of, that the striving ones whose passion has gone enter, that those who wish it walk brahmacarya to reach — that standing-place I will tell you in brief.

Word make-up

yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
akṣaram (अक्षरम्): 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.
veda-vidaḥ (वेद-विदः): knowers of the Veda (vid, “to know”).
vadanti (वदन्ति): they speak, from vad.
viśanti (विशन्ति): they enter, from viś.
yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
yatayaḥ (यतयः): the striving ones, from yat.
vīta-rāgāḥ (वीत-रागाः): vi-ita: gone away. Whose colouring-passion (rāga from rañj) has gone.
yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
icchantaḥ (इच्छन्तः): wishing, from iṣ.
brahmacaryam (ब्रह्मचर्यम्): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
caranti (चरन्ति): From car, “to move.” Moves, walks, practices.
tat (तत्): Neuter of tad: “that.” From the demonstrative stem ta-.
te (ते): Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse.
padam (पदम्): from pad, “to go.” A standing-place; a step.
saṅgraheṇa (सङ्ग्रहेण): sam-grah: by a gathering-together; in brief.
pravakṣye (प्रवक्ष्ये): I will speak forth, pra-vac.

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च। मूध्न्यार्धायात्मनः प्राणमास्थितो योगधारणाम्।

sarva-dvārāṇi saṃyamya mano hṛdi nirudhya ca | mūdhny ārdhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām ||

[8.12] Having restrained all the doors, having shut the mind in the heart, and having placed the prāṇa of the ātman in the head, established in yoga-dhāraṇā.

Word make-up

sarva-dvārāṇi (सर्व-द्वाराणि): Compound. sarva: sarva: whole, all. The entire, not a leftover. dvārāṇi: dvārāṇi is a form used in this verse; read it from its pieces and its root.
saṃyamya (संयम्य): sam-yam: having restrained together.
manaḥ (मनः): manas, from man, “to think.” The mind.
hṛdi (हृदि): hṛd / hṛdaya: the heart as the inner place (not only the pump).
nirudhya (निरुध्य): ni-rudh: having shut in; having confined.
ca (च): and.
mūrdhni (मूर्ध्नि): śiras: head. mūrdhan: head, peak.
ādhāya (आधाय): ā-dhā, “to set down on.” Having placed.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
prāṇam (प्राणम्): pra- + an, “to breathe.”
āsthitaḥ (आस्थितः): ā-sthā, “to stand on.” Established in; standing upon.
yoga-dhāraṇām (योग-धारणाम्): dhāraṇā from dhṛ, “to hold.” The holding of yoking.

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्। यः प्रयाति त्यजन्देहं स याति परमां गतिम्।

om ity ekākṣaraṃ brahma vyāharan mām anusmaran | yaḥ prayāti tyajan dehaṃ sa yāti paramāṃ gatim ||

[8.13] Uttering om — brahman as one akṣara — and remembering me as well, whoever goes forth leaving the body goes to the highest goal.

Word make-up

om (ओम्): oṃ is the praṇava: pra-nu, “to sound forth.” The sounding-forth syllable.
iti (इति): thus.
eka-akṣaram (एक-अक्षरम्): eka + akṣara. Here akṣara is the syllable (that which does not break as a sound-unit), from the same a-kṣara “that which does not perish.” The one-syllable.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
vyāharan (व्याहरन्): vi-ā-hṛ: uttering; bringing forth as speech.
mām (माम्): Accusative of asmad: “me.”
anusmaran (अनुस्मरन्): anu- (“along, after”) joined to smaran. From smṛ, “to remember.” Remembering; remembers; having remembered; remember along (anu-smṛ). Together the form means anu + that sense.
yaḥ (यः): Nominative singular of yad: “who, which.”
prayāti (प्रयाति): pra-yā, “to go forth.” Goes forth; a going-forth.
tyajan (त्यजन्): leaving, from tyaj.
deham (देहम्): From dih, “to smear, to plaster.” The plastered thing: the formed body.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
yāti (याति): he goes, from yā.
paramām (परमाम्): Inflected from param. para: beyond, further, other. As a neuter noun often “what is beyond.”
gatim (गतिम्): going; path; goal. From gam.

अनन्यचेताः सततं यो मां स्मरति नित्यशः। तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः।

ananya-cetāḥ satataṃ yo māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ pārtha nitya-yuktasya yoginaḥ ||

[8.14] For him of undivided mind who remembers me constantly, always, I am easy to reach, Pārtha — for the yogī who is always joined.

Word make-up

ananya-cetāḥ (अनन्य-चेताः): Compound. ananya: an- (“not,” before vowels) joined to anya. Nominative singular of anya: “another.” Together the form means an + that sense. cetāḥ: cetāḥ is a form used in this verse; read it from its pieces and its root.
satatam (सततम्): From satata: stretched continuously; always.
yaḥ (यः): Nominative singular of yad: “who, which.”
mām (माम्): Accusative of asmad: “me.”
smarati (स्मरति): remembers, from smṛ.
nityaśaḥ (नित्यशः): nitya + śas: “continually, always.”
tasya (तस्य): Genitive of tad: “of that, his.”
aham (अहम्): Nominative of asmad: “I.”
su-labhaḥ (सु-लभः): Compound. su: su is a form used in this verse; read it from its pieces and its root. labhaḥ: The core matches the root labh, “to obtain.”
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
nitya-yuktasya (नित्य-युक्तस्य): Compound. nitya: From ni- (“in, own”) + tya: what is in-dwelling, continual, one’s own as constant. Continually-there; not a calendar “eternal.” yuktasya: Inflected from yukta. From yuj, “to yoke, to join.” Is yoked; yoked; having yoked.
yoginaḥ (योगिनः): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्। नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः।

mām upetya punar janma duḥkhālayam aśāśvatam | nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ ||

[8.15] Having reached me, the mahātmans who have gone to the highest siddhi do not obtain again a birth that is a house of pain and not lasting.

Word make-up

mām (माम्): Accusative of asmad: “me.”
upetya (उपेत्य): Here: upa-i: having reached...
punaḥ (पुनः): Adverb: “again, back.”
janma (जन्म): birth, from jan.
duḥkha-ālayam (दुःख-आलयम्): Compound. duḥkha: dus- (“ill, hard”) + kha (“space, hole, axle-hole”). Ill-fitting; unease, pain. The opposite of sukha. ālayam: ā- (“unto, fully”) + layam.
aśāśvatam (अशाश्वतम्): a- (“not”) joined to śāśvatam. From śaśvat “ever.” Everlasting as “through the ages,” still not akṣara. Together the form means a + that sense.
na āpnuvanti (न आप्नुवन्ति): Negation: “not.” The core matches the root āp, “to reach.” ā- (“unto, fully”) + pnuvanti.
mahā-ātmānaḥ (महा-आत्मानः): Compound. mahā: mahā, from mahat (mah, “to be great”). Great. ātmānaḥ: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
saṃsiddhim (संसिद्धिम्): fulfilment, sam-sidh.
paramām (परमाम्): Inflected from param. para: beyond, further, other. As a neuter noun often “what is beyond.”
gatāḥ (गताः): gone to, from gam.

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन। मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते।

ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna | mām upetya tu kaunteya punar janma na vidyate ||

[8.16] Up to the world of Brahmā, the worlds are such that one turns back again, Arjuna. But having reached me, son of Kuntī, there is no birth again.

Word make-up

ā-brahma-bhuvanāt (आ-ब्रह्म-भुवनात्): ā + brahma (here masculine Brahmā, the creator god, not the neuter vast) + bhuvana (“world,” from bhū). Up to the world of Brahmā.
lokāḥ (लोकाः): From lok, “to see”: a seen-world.
punaḥ (पुनः): Adverb: “again, back.”
āvartinaḥ (आवर्तिनः): ā- (“unto, fully”) + vartinaḥ. Here: ā-vṛt: such that one turns back again..
arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”
mām (माम्): Accusative of asmad: “me.”
upetya (उपेत्य): Here: having reached...
tu (तु): but.
kaunteya (कौन्तेय): kaunteya: son of Kuntī. Patronym.
punaḥ (पुनः): Adverb: “again, back.”
janma (जन्म): birth, from jan.
na vidyate (न विद्यते): Negation: “not.” From vid, “to know” (vetti, viduḥ, viddhi) or “to be found” (vidyate). Knows; they know; is found; know!

सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः। रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः।

sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ | rātriṃ yuga-sahasrāntāṃ te 'ho-rātra-vido janāḥ ||

[8.17] They know the day of Brahmā as lasting a thousand yugas, and the night as ending after a thousand yugas: those people know day and night.

Word make-up

sahasra-yuga-paryantam (सहस्र-युग-पर्यन्तम्): Compound. sahasra: The core matches the root as, “to be.” yuga: yuga is a form used in this verse; read it from its pieces and its root. paryantam: The core matches the root an, “to breathe.”
ahaḥ (अहः): a- (“not”) joined to haḥ. Enclitic of emphasis, often after a verb of saying. Together the form means a + that sense.
yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
brahmaṇaḥ (ब्रह्मणः): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
viduḥ (विदुः): From vid, “to know” (vetti, viduḥ, viddhi) or “to be found” (vidyate). Knows; they know; is found; know!
rātrim (रात्रिम्): Here: night...
yuga-sahasra-antām (युग-सहस्र-अन्ताम्): Compound. yuga: yuga is a form used in this verse; read it from its pieces and its root. sahasra: The core matches the root as, “to be.” antām: Inflected from anta. anta: end, edge, death as the end. The limit.
te (ते): Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse.
ahaḥ-rātra-vidaḥ (अहः-रात्र-विदः): Compound. ahaḥ: a- (“not”) joined to haḥ. Enclitic of emphasis, often after a verb of saying. Together the form means a + that sense. rātra: rātra is a form used in this verse; read it from its pieces and its root. vidaḥ: The core matches the root vid, “to know / to find.” vi- (“apart, asunder”) + daḥ.
janāḥ (जनाः): The core matches the root jan, “to be born.” Here: people..

अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे। रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके।

avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame | rātry-āgame pralīyante tatraivāvyakta-sañjñake ||

[8.18] From the avyakta all vyaktas arise at the coming of day. At the coming of night they dissolve there in what is named the avyakta.

Word make-up

avyaktāt (अव्यक्तात्): from the unmanifest, a-vi-añj.
vyaktayaḥ (व्यक्तयः): Here: manifestations...
sarvāḥ (सर्वाः): Inflected from sarva. sarva: whole, all. The entire, not a leftover.
prabhavanti (प्रभवन्ति): pra-bhū: they arise.
ahar-āgame (अहर्-आगमे): Compound. ahar: a- (“not”) + har. āgame: The core matches the root gam, “to go.” ā- (“unto, fully”) + game.
rātri-āgame (रात्रि-आगमे): Compound. rātri: rātri is a form used in this verse; read it from its pieces and its root. āgame: The core matches the root gam, “to go.” ā- (“unto, fully”) + game.
pralīyante (प्रलीयन्ते): pra-lī: they dissolve.
tatra eva (तत्र एव): ta- + tra: “in that place, there.” Particle of restriction or emphasis: “only, just, indeed.”
avyakta-sañjñake (अव्यक्त-सञ्ज्ञके): Compound. avyakta: a- (“not”) + vyakta (vi-añj, “to anoint, to make clear”). Un-manifest; not made clear. sañjñake: The core matches the root sañj, “to cling.”

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते। रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे।

bhūta-grāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate | rātry-āgame 'vaśaḥ pārtha prabhavaty ahar-āgame ||

[8.19] This same host of beings, having come to be again and again, dissolves, not under its own will, at the coming of night, Pārtha, and arises at the coming of day.

Word make-up

bhūta-grāmaḥ (भूत-ग्रामः): Compound. bhūta: Past participle of bhū: “what has come to be; a being.” grāmaḥ: grāmaḥ is a form used in this verse; read it from its pieces and its root.
saḥ eva ayam (सः एव अयम्): Nominative singular masculine of tad: “he, that one.” Particle of restriction or emphasis: “only, just, indeed.” Masculine of idam: “this one.”
bhūtvā bhūtvā (भूत्वा भूत्वा): having come to be again and again, from bhū.
pralīyate (प्रलीयते): dissolves, pra-lī.
rātri-āgame (रात्रि-आगमे): Compound. rātri: rātri is a form used in this verse; read it from its pieces and its root. āgame: The core matches the root gam, “to go.” ā- (“unto, fully”) + game.
avaśaḥ (अवशः): ava- (“down, off”) + śaḥ. Here: a-vaśa: not under his own will; helpless..
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
prabhavati (प्रभवति): arises, pra-bhū.
ahar-āgame (अहर्-आगमे): Compound. ahar: a- (“not”) + har. āgame: The core matches the root gam, “to go.” ā- (“unto, fully”) + game.

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः। यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति।

paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ | yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati ||

[8.20] But beyond that is another bhāva, avyakta, lasting from of old, beyond the avyakta, which does not perish when all beings perish.

Word make-up

paraḥ (परः): para: beyond, further, other. As a neuter noun often “what is beyond.”
tasmāt (तस्मात्): Ablative of tad: “from that”; often “therefore.”
tu (तु): but.
bhāvaḥ (भावः): bhū, “to be, to come to be.” Coming-to-be. Not a thin “feeling” or a thin “nature.”
anyaḥ (अन्यः): Nominative singular of anya: “another.”
avyaktaḥ (अव्यक्तः): a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest.
avyaktāt (अव्यक्तात्): a- (“not”) + vyakta (vi-añj, “to anoint, to make clear”). Un-manifest; not made clear.
sanātanaḥ (सनातनः): lasting from of old.
yaḥ saḥ (यः सः): Nominative singular of yad: “who, which.” Nominative singular masculine of tad: “he, that one.”
sarveṣu (सर्वेषु): sarva: whole, all. The entire, not a leftover.
bhūteṣu (भूतेषु): Inflected from bhūta. Past participle of bhū: “what has come to be; a being.”
naśyatsu (नश्यत्सु): when they perish, from naś.
na vinaśyati (न विनश्यति): vi-naś: does not perish.

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्। यं प्राप्य न निवर्तन्ते तद्धाम परमं मम।

avyakto 'kṣara ity uktas tam āhuḥ paramāṃ gatim | yaṃ prāpya na nivartante tad dhāma paramaṃ mama ||

[8.21] That unmanifest, called akṣara, they name the highest goal. Having reached it, they do not turn back: that is my highest abode.

Word make-up

avyaktaḥ (अव्यक्तः): a- (“not”) + vi-añj, “to anoint, to make visible.” The unmanifest.
akṣaraḥ (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.
iti (इति): thus.
uktaḥ (उक्तः): called, from vac.
tam (तम्): Accusative masculine of tad: “him, that.”
āhuḥ (आहुः): Perfect of ah: “they have said.”
paramām (परमाम्): Inflected from param. para: beyond, further, other. As a neuter noun often “what is beyond.”
gatim (गतिम्): going; path; goal. From gam.
yam (यम्): Accusative of yad: “whom, which.”
prāpya (प्राप्य): Absolutive of pra-āp: having reached.
na nivartante (न निवर्तन्ते): ni-vṛt: they do not turn back.
tat (तत्): Neuter of tad: “that.” From the demonstrative stem ta-.
dhāma (धाम): abode; placing, from dhā.
paramam (परमम्): Superlative of para, “beyond, further.” The highest, the furthest.
mama (मम): Genitive of asmad: “of me, my.”

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया। यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्।

puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā | yasyāntaḥ-sthāni bhūtāni yena sarvam idaṃ tatam ||

[8.22] That highest puruṣa, Pārtha, is to be reached by bhakti that has no other object — he in whom beings stand within, by whom all this is spread.

Word make-up

puruṣaḥ (पुरुषः): Often analysed as the one who lies in the stronghold (the body). The Person, as against prakṛti.
saḥ (सः): Nominative singular masculine of tad: “he, that one.”
paraḥ (परः): para: beyond, further, other. As a neuter noun often “what is beyond.”
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
bhaktyā (भक्त्या): by sharing-in, from bhaj.
labhyaḥ (लभ्यः): to be reached, from labh.
tu (तु): but.
ananyayā (अनन्यया): The core matches the root yā, “to go.” a- (“not”) + nanyayā. Here: that has no other (object)..
yasya (यस्य): Genitive of yad: “whose, of which.”
antaḥ-sthāni (अन्तः-स्थानि): Compound. antaḥ: anta: end, edge, death as the end. The limit. sthāni: Inflected from sthāna. From sthā, “to stand.” Standing-place; stood; having stood; stands.
bhūtāni (भूतानि): The core matches the root bhū, “to be, to come to be.” Here: beings..
yena (येन): Instrumental of yad: “by which.”
sarvam (सर्वम्): sarva: whole, all. The entire, not a leftover.
idam (इदम्): Neuter of idam: “this” (near).
tatam (ततम्): spread, from tan, “to stretch.”

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः। प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ।

yatra kāle tv anāvṛttim āvṛttiṃ caiva yoginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha ||

[8.23] The time in which yogīs who have gone forth go without returning, and the time of returning: that time I will tell you, O bull of the Bharatas.

Word make-up

yatra (यत्र): ya- + tra: “in which place, where.”
kāle (काले): kāla: time; also “the dark, the calculating.” Time as what counts out and cuts off.
tu (तु): but.
anāvṛttim (अनावृत्तिम्): The core matches the root vṛt, “to turn.” a- (“not”) + nāvṛttim. Here: a-ā-vṛt: non-turning-back..
āvṛttim (आवृत्तिम्): The core matches the root vṛt, “to turn.” ā- (“unto, fully”) + vṛttim. Here: turning-back..
ca eva (च एव): Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.”
yoginaḥ (योगिनः): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
prayātāḥ (प्रयाताः): who have gone forth, pra-yā.
yānti (यान्ति): From gam / yā, “to go.” Goes; they go; having gone; gone; he goes.
tam (तम्): Accusative masculine of tad: “him, that.”
kālam (कालम्): kāla: time; also “the dark, the calculating.” Time as what counts out and cuts off.
vakṣyāmi (वक्ष्यामि): I will tell, from vac.
bharata-ṛṣabha (भरत-ऋषभ): Compound. bharata: bharata is a form used in this verse; read it from its pieces and its root. ṛṣabha: ṛṣabha is a form used in this verse; read it from its pieces and its root.

अग्निर्जोतिरहः शुक्लः षण्मासा उत्तरायणम्। तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः।

agnir jotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam | tatra prayātā gacchanti brahma brahma-vido janāḥ ||

[8.24] Fire, light, day, the bright fortnight, the six months of the northern course: those who have gone forth then go to brahman, the people who know brahman.

Word make-up

agniḥ (अग्निः): agni: fire, the driving fire (aṅg/ag, “to drive”). Fire as the eater and carrier of offerings.
jyotiḥ (ज्योतिः): light, from dyut.
ahaḥ (अहः): a- (“not”) joined to haḥ. Enclitic of emphasis, often after a verb of saying. Together the form means a + that sense.
śuklaḥ (शुक्लः): the bright (fortnight), from śuc, “to shine.”
ṣaṭ-māsāḥ (षट्-मासाः): Compound. ṣaṭ: ṣaṣ: six. māsāḥ: The core matches the root ās, “to sit.”
uttarāyaṇam (उत्तरायणम्): the northern going (ayana from i).
tatra (तत्र): ta- + tra: “in that place, there.”
prayātāḥ (प्रयाताः): The core matches the root yā, “to go.” pra- (“forth, forward”) + yātāḥ. Here: who have gone forth..
gacchanti (गच्छन्ति): From gam, “to go.” They go.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
brahma-vidaḥ (ब्रह्म-विदः): knowers of Brahman (vid). Not knowers of the god Brahmā.
janāḥ (जनाः): The core matches the root jan, “to be born.” Here: people..

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम्। तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते।

dhūmo rātris tathā kṛṣṇaḥ ṣaṇ-māsā dakṣiṇāyanam | tatra cāndramasaṃ jyotir yogī prāpya nivartate ||

[8.25] Smoke, night, and the dark fortnight, the six months of the southern course: the yogī, reaching the moonlight there, turns back.

Word make-up

dhūmaḥ (धूमः): Here: smoke...
rātriḥ (रात्रिः): Here: night...
tathā (तथा): ta- + thā: “in that way, so.”
kṛṣṇaḥ (कृष्णः): the dark (fortnight); from kṛṣ, “to be dark.”
ṣaṭ-māsāḥ (षट्-मासाः): Compound. ṣaṭ: ṣaṣ: six. māsāḥ: The core matches the root ās, “to sit.”
dakṣiṇa-ayanam (दक्षिण-अयनम्): Compound. dakṣiṇa: The core matches the root kṣi, “to dwell / to destroy.” ayanam: The core matches the root nam, “to bow.” a- (“not”) + yanam.
tatra (तत्र): ta- + tra: “in that place, there.”
cāndramasam (चान्द्रमसम्): The core matches the root ram, “to rest, to delight.” Here: of the moon (candra)..
jyotiḥ (ज्योतिः): Here: light...
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
prāpya (प्राप्य): Absolutive of pra-āp: having reached.
nivartate (निवर्तते): ni-vṛt: turns back.

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते। एकया यात्यनावृत्तिमन्ययावर्तते पुनः।

śukla-kṛṣṇe gatī hy ete jagataḥ śāśvate mate | ekayā yāty anāvṛttim anyayāvartate punaḥ ||

[8.26] These two gatis, the bright and the dark, are held to be the lasting ways of jagat. By one, one goes without returning; by the other, one turns back again.

Word make-up

śukla-kṛṣṇe (शुक्ल-कृष्णे): Compound. śukla: śukla is a form used in this verse; read it from its pieces and its root. kṛṣṇe: Inflected from kṛṣṇa. kṛṣṇa: dark, black. From kṛṣ, “to draw, to drag,” or as the dark colour. The dark one. Vocative: O Kṛṣṇa.
gatī (गती): two goings, from gam.
hi (हि): for; indeed.
ete (एते): Nominative plural of etad: “these.”
jagataḥ (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.
śāśvate (शाश्वते): Inflected from śāśvata. From śaśvat “ever.” Everlasting as “through the ages,” still not akṣara.
mate (मते): held, from man.
ekayā (एकया): The core matches the root yā, “to go.” Here: by one..
yāti (याति): he goes, from yā.
anāvṛttim (अनावृत्तिम्): The core matches the root vṛt, “to turn.” a- (“not”) + nāvṛttim. Here: to non-turning-back..
anyayā (अन्यया): The core matches the root yā, “to go.” a- (“not”) + nyayā. Here: by the other..
āvartate (आवर्तते): ā- (“unto, fully”) joined to vartate. From vṛt, “to turn.” Turns, goes on. pra-vṛt: turns forth, starts. Together the form means ā + that sense.
punaḥ (पुनः): Adverb: “again, back.”

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन। तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन।

naite sṛtī pārtha jānan yogī muhyati kaścana | tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna ||

[8.27] Knowing these two courses, Pārtha, no yogī is confused. Therefore at all times be joined to yoga, Arjuna.

Word make-up

na (न): not.
ete (एते): Nominative plural of etad: “these.”
sṛtī (सृती): two courses, from sṛ, “to run.”
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
jānan (जानन्): knowing, from jñā.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
muhyati (मुह्यति): is confused, from muh.
kaścana (कश्चन): The core matches the root an, “to breathe.” Here: anyone at all..
tasmāt (तस्मात्): therefore; from that.
sarveṣu (सर्वेषु): sarva: whole, all. The entire, not a leftover.
kāleṣu (कालेषु): Inflected from kāla. kāla: time; also “the dark, the calculating.” Time as what counts out and cuts off.
yoga-yuktaḥ (योग-युक्तः): yoga + yukta (past of yuj, “yoked”). Joined in the yoking.
bhava (भव): Imperative of bhū: “be, become.” Also a noun: coming-to-be.
arjuna (अर्जुन): From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”

वेदेषु यज्ञेषु तपःसु चैव। दानेषु यत्पुण्यफलं प्रदिष्टम्। अत्येति तत्सर्वमिदं विदित्वा। योगी परं स्थानमुपैति चाद्यम्।

vedeṣu yajñeṣu tapaḥsu caiva | dāneṣu yat puṇya-phalaṃ pradiṣṭam | atyeti tat sarvam idaṃ viditvā | yogī paraṃ sthānam upaiti cādyam ||

[8.28] Whatever puṇya-phala is pointed out in the Vedas, in yajña, in tapas, and in dāna — having known this, the yogī passes beyond all that and reaches the highest, the first standing-place.

Word make-up

vedeṣu (वेदेषु): in the Vedas (vid, “to know”).
yajñeṣu (यज्ञेषु): in offerings, from yaj.
tapaḥsu (तपःसु): tap, “to heat.” Heat-practice.
ca eva (च एव): Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.”
dāneṣu (दानेषु): in gifts, from dā, “to give.”
yat (यत्): Neuter of yad: “which, what, that.” Relative stem ya-.
puṇya-phalam (पुण्य-फलम्): Compound. puṇya: puṇya: auspicious, meritorious (from puṇ/pūṣ related “to thrive”). Merit as what thrives. phalam: Fruit; the produce of a deed (from a root of bursting/ripening). Result as fruit, not a score.
pradiṣṭam (प्रदिष्टम्): pra-diś: pointed out; assigned.
atyeti (अत्येति): a- (“not”) + tyeti. Here: ati-i: passes beyond..
tat sarvam (तत् सर्वम्): Neuter of tad: “that.” From the demonstrative stem ta-. sarva: whole, all. The entire, not a leftover.
idam (इदम्): Neuter of idam: “this” (near).
viditvā (विदित्वा): having known, from vid.
yogī (योगी): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
param (परम्): beyond; the further; the highest. From para.
sthānam (स्थानम्): From sthā, “to stand.” A standing-place.
upaiti (उपैति): upa- (“near, toward”) joined to iti. Quotative particle: “thus” — closes speech or thought. Together the form means upa + that sense.
ca (च): and.
ādyam (आद्यम्): the first, from ādi.