श्रीभगवानुवाच। इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।

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. | idaṃidam (इदम्)Neuter of idam: “this” (near). tutu (तु)but. tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. guhyatamaṃguhya-tamam (गुह्य-तमम्)guhya from guh, “to hide.” Superlative: most hidden. pravakṣyāmy anasūyaveanasūyave (अनसूयवे)an-asūya: to one who does not find fault (asūyā, “envy, fault-finding”). | jñānaṃjñānam (ज्ञानम्)jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts. vijñāna-sahitaṃvijñāna-sahitam (विज्ञान-सहितम्)together with knowing-apart (vi-jñā). yaj jñātvājñātvā (ज्ञात्वा)From jñā, “to know.” Having known; knows; to-be-known. mokṣyasemokṣyase (मोक्ष्यसे)you will be released, from muc. 'śubhātaśubhāt (अशुभात्)from the unshining; from what is unwholesome. a-śubha. ||

[9.1] The Lord said: To you, who do not find fault, I will tell this most hidden jñāna, together with vijñāna, knowing which you will be released from the inauspicious.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्। प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्।

rāja-vidyārāja-vidyā (राज-विद्या)royal lore (vidyā from vid). The king of knowledges. rāja-guhyaṃrāja-guhyam (राज-गुह्यम्)royal hidden thing, from guh. pavitrampavitram (पवित्रम्)purifying, from pū. idamidam (इदम्)Neuter of idam: “this” (near). uttamamuttamam (उत्तमम्)ud- (“up”) + tama (superlative). The upmost, the highest. | pratyakṣāvagamaṃ dharmyaṃdharmyam (धर्म्यम्)Here: in accord with dharma (dhṛ, the holding-law)... susukhaṃsu-sukham (सु-सुखम्)Compound. su: su is a form used in this verse; read it from its pieces and its root. sukham: su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.” kartumkartum (कर्तुम्)to do, from kṛ. avyayamavyayam (अव्ययम्)a- (“not”) + vyaya (vi-i, “to go apart, to spend”). Not going-apart; unexpended. ||

[9.2] This is the royal lore, the royal hidden thing, purifying, highest, reached in direct seeing, in accord with dharma, easy to do, unfailing.

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप। अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि।

aśraddadhānāḥaśraddadhānāḥ (अश्रद्दधानाः)a- + śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” One who does not place the heart. puruṣāpuruṣāḥ (पुरुषाः)Inflected from puruṣa. Often analysed as pūr “filling” or pur “citadel” + śī “to lie”: the one who lies in the stronghold (the body). The Person, as against prakṛti the making-forth. dharmasyāsya parantapaparantapa (परन्तप)para + tap: scorcher of foes. | aprāpyaaprāpya (अप्राप्य)a- (“not”) joined to prāpya. pra- āp, “to reach, to obtain.” Having reached; reaches. Together the form means a + that sense. māṃmām (माम्)Accusative of asmad: “me.” nivartantenivartante (निवर्तन्ते)they turn back, ni-vṛt. mṛtyu-saṃsāra-vartmanimṛtyu-saṃsāra-vartmani (मृत्यु-संसार-वर्त्मनि)mṛtyu from mṛ, “death”; sam-sṛ, “wandering-together”; vartman, “path.” On the path of death and wandering. ||

[9.3] People without śraddhā in this dharma, scorcher of foes, not reaching me, turn back on the path of death and saṃsāra.

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना। मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः।

mayāmayā (मया)Instrumental of asmad: “by me.” tatamtatam (ततम्)spread, from tan. idaṃidam (इदम्)Neuter of idam: “this” (near). sarvaṃsarvam (सर्वम्)sarva: whole, all. The entire, not a leftover. jagad avyakta-mūrtināavyakta-mūrtinā (अव्यक्त-मूर्तिना)mūrti, “form, solidification.” In unmanifest form. | mat-sthānimat-sthāni (मत्-स्थानि)Compound. mat: mad-/mat- from asmad, the “I” stem: my, of me, coming from me. sthāni: Inflected from sthāna. From sthā, “to stand.” Standing-place; stood; having stood; stands. 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.” nana (न)not. cāhaṃ teṣv avasthitaḥavasthitaḥ (अवस्थितः)ava- (“down, off”) joined to sthitaḥ. From sthā, “to stand.” Standing-place; stood; having stood; stands. Together the form means ava + that sense. ||

[9.4] This whole jagat is spread by me in avyakta form. All beings stand in me, and I do not stand in them.

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्। भूतभृन्न च भूतस्थो ममात्मा भूतभावनः।

nana ca (न च)Negation: “not.” Enclitic particle: “and, also.” ca mat-sthānimat-sthāni (मत्-स्थानि)Compound. mat: mad-/mat- from asmad, the “I” stem: my, of me, coming from me. sthāni: Inflected from sthāna. From sthā, “to stand.” Standing-place; stood; having stood; stands. bhūtānibhūtāni (भूतानि)The core matches the root bhū, “to be, to come to be.” Here: beings.. paśyapaśya (पश्य)see, from dṛś. meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” yogamyogam (योगम्)From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real. aiśvaramaiśvaram (ऐश्वरम्)from īśvara / īś, “to rule.” Lordly. | bhūta-bhṛn nana ca (न च)Negation: “not.” Enclitic particle: “and, also.” ca bhūta-sthobhūta-sthaḥ (भूत-स्थः)Compound. bhūta: Past participle of bhū: “what has come to be; a being.” sthaḥ: From sthā, “to stand.” Standing; one who stands. mamātmāātmā (आत्मा)Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside. bhūta-bhāvanaḥbhūta-bhāvanaḥ (भूत-भावनः)bhāvana from bhū: bringer of beings into coming-to-be. ||

[9.5] And beings do not stand in me: see my lordly yoga. My ātman bears beings and does not dwell in beings, yet it brings beings into being.

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान्। तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय।

yathākāśa-sthito nityaṃnityam (नित्यम्)From ni- (“in, own”) + tya: what is in-dwelling, continual, one’s own as constant. Continually-there; not a calendar “eternal.” vāyuḥvāyuḥ (वायुः)wind, from vā. sarvatra-gosarvatra-gaḥ (सर्वत्र-गः)Compound. sarvatra: sarva: whole, all. The entire, not a leftover. gaḥ: gaḥ is a form used in this verse; read it from its pieces and its root. mahānmahān (महान्)mahat: great. From mah, “to be great.” | tathātathā (तथा)ta- + thā: “in that way, so.” sarvāṇisarvāṇi (सर्वाणि)sarva: whole, all. The entire, not a leftover. bhūtānibhūtāni (भूतानि)The core matches the root bhū, “to be, to come to be.” Here: beings.. mat-sthānīty upadhārayaupadhāraya (उपधारय)The core matches the root pad, “to go, to fall.” upa- (“near, toward”) + dhāraya. Here: hold it so; know, upa-dhṛ.. ||

[9.6] As the great wind, going everywhere, always stands in space, so know that all beings stand in me.

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्। कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्।

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.” kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. prakṛtiṃprakṛtim (प्रकृतिम्)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. māmikāmmāmikām (मामिकाम्)The core matches the root mā, “to measure.” Here: my (feminine).. | kalpa-kṣayekalpa-kṣaye (कल्प-क्षये)kṣi, “to dwindle, to destroy.” The dwindling; the coming-to-an-end. Not a time-span. Not a clean “completion.” kalpa (from kḷp, “to fit, to form”: a world-span). Locative: at the dwindling of a kalpa. punaspunaḥ (पुनः)Adverb: “again, back.” tānitāni (तानि)Inflected from tān. Accusative plural of tad: “them.” kalpādau visṛjāmy ahamaham (अहम्)Nominative of asmad: “I.” ||

[9.7] All beings, son of Kuntī, go into my prakṛti at the kṣaya of a kalpa. I emit them again at the beginning of a kalpa.

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः। भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्।

prakṛtiṃprakṛtim (प्रकृतिम्)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” svāmsvām (स्वाम्)Here: my own... avaṣṭabhyaavaṣṭabhya (अवष्टभ्य)ava- (“down, off”) + ṣṭabhya. Here: ava-stambh: resting on; bracing.. visṛjāmivisṛjāmi (विसृजामि)The core matches the root sṛj, “to emit.” vi- (“apart, asunder”) + sṛjāmi. Here: I emit.. punaḥpunaḥ punaḥ (पुनः पुनः)Adverb: “again, back.” Adverb: “again, back.” punaḥ | bhūta-grāmambhūta-grāmam (भूत-ग्रामम्)Compound. bhūta: Past participle of bhū: “what has come to be; a being.” grāmam: grāmam is a form used in this verse; read it from its pieces and its root. imaṃimam (इमम्)Accusative masculine of idam: “this.” kṛtsnamkṛtsnam (कृत्स्नम्)From kṛt, related to cutting/completing: the whole, entire. avaśaṃavaśam (अवशम्)a-vaśa: not under his own will; helpless; not under their own will. prakṛterprakṛteḥ (प्रकृतेः)pra- (“forth”) + kṛ (“to make”) + -ti. The making-forth. vaśātvaśāt (वशात्)under the will/power, from vaś. ||

[9.8] Resting on my own prakṛti, I emit again and again this whole host of beings, not under their own will, under the power of prakṛti.

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय। उदासीनवदासीनमसक्तं तेषु कर्मसु।

nana ca (न च)Negation: “not.” Enclitic particle: “and, also.” ca māṃmām (माम्)Accusative of asmad: “me.” tānitāni (तानि)Inflected from tān. Accusative plural of tad: “them.” karmāṇikarmāṇi (कर्माणि)From kṛ, “to do.” The deed; action. Accusative/nominative plural: deeds. nibadhnantinibadhnanti (निबध्नन्ति)ni-bandh: they bind down. dhanañjayadhanañjaya (धनञ्जय)dhana (“wealth”) + jaya (ji, “to conquer”). Winner of wealth. A name of Arjuna. | udāsīnavad āsīnamāsīnam (आसीनम्)sitting, from ās. asaktaṃasaktam (असक्तम्)a- (“not”) joined to saktam. From sañj, “to cling.” Clings; clung. Together the form means a + that sense. teṣuteṣu (तेषु)Locative plural of tad: “in them.” karmasukarmasu (कर्मसु)kṛ, “to do.” What is done. Not a thin “action” as a slogan. ||

[9.9] And those karmas do not bind me down, Dhanañjaya, sitting as one sitting apart, not clinging in those karmas.

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्। हेतुनानेन कौन्तेय जगद्विपरिवर्तते।

mayādhyakṣeṇa prakṛtiḥprakṛtiḥ (प्रकृतिः)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” sūyatesūyate (सूयते)gives birth, from sū. sa-carācaram | hetunānena kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. jagad viparivartateviparivartate (विपरिवर्तते)vi- (“apart, fully”) + pari (“around”) + vṛt, “to turn.” Turns fully around. Not a thin “turns round.” Not “turns back” (that is ni-vṛt). ||

[9.10] With me as overseer, prakṛti gives birth to the moving and the unmoving. By this reason, son of Kuntī, the jagat viparivartate.

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्। परं भावमजानन्तो मम भूतमहेश्वरम्।

avajānantiavajānanti (अवजानन्ति)The core matches the root an, “to breathe.” ava- (“down, off”) + jānanti. Here: ava-jñā: they know-down; they despise.. māṃmām (माम्)Accusative of asmad: “me.” mūḍhāmūḍhāḥ (मूढाः)the confused, from muh. mānuṣīṃmānuṣīm (मानुषीम्)human, from manuṣya. tanumtanum (तनुम्)stretched-body, from tan. āśritamāśritam (आश्रितम्)The core matches the root śri, “to lean.” ā- (“unto, fully”) + śritam. Here: having taken as support, ā-śri.. | 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.. mamamama (मम)Genitive of asmad: “of me, my.” bhūta-maheśvaram ||

[9.11] The confused despise me who have taken a human body, not knowing my further bhāva, the great overlord of beings.

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः। राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः।

moghāśā mogha-karmāṇomogha-karmāṇaḥ (मोघ-कर्माणः)Compound. mogha: mogha is a form used in this verse; read it from its pieces and its root. karmāṇaḥ: The core matches the root mā, “to measure.” mogha-jñānāmogha-jñānāḥ (मोघ-ज्ञानाः)Compound. mogha: mogha is a form used in this verse; read it from its pieces and its root. jñānāḥ: Inflected from jñāna. From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. vicetasaḥvicetasaḥ (विचेतसः)vi-cetas: minds gone apart. | rākṣasīmrākṣasīm (राक्षसीम्)rākṣasa-nature (from rakṣ, “to guard,” here the harming kind). āsurīṃāsurīm (आसुरीम्)The core matches the root ās, “to sit.” ā- (“unto, fully”) + surīm. Here: asura-nature.. caiva prakṛtiṃprakṛtim (प्रकृतिम्)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” mohinīṃmohinīm (मोहिनीम्)that confuses, from muh. śritāḥśritāḥ (श्रिताः)resting in, from śri. ||

[9.12] Vain their hopes, vain their karmas, vain their jñāna, their minds gone apart: they rest in a rākṣasa and āsura prakṛti that confuses.

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः। भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्।

mahātmānas tutu (तु)but. māṃmām (माम्)Accusative of asmad: “me.” pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. daivīṃdaivīm (दैवीम्)divine, from div. prakṛtimprakṛtim (प्रकृतिम्)pra- + kṛ, “to make.” The making-forth. Not a thin “nature.” āśritāḥāśritāḥ (आश्रिताः)The core matches the root śri, “to lean.” ā- (“unto, fully”) + śritāḥ. Here: resting in.. | bhajanty ananya-manasoananya-manasaḥ (अनन्य-मनसः)Compound. ananya: an- (“not,” before vowels) joined to anya. Nominative singular of anya: “another.” Together the form means an + that sense. manasaḥ: From man, “to think, to mind.” The thinking organ; mind as what thinks, not a ghost. jñātvājñātvā (ज्ञात्वा)From jñā, “to know.” Having known; knows; to-be-known. bhūtādim avyayamavyayam (अव्ययम्)a- (“not”) + vyaya (vi-i, “to go apart, to spend”). Not going-apart; unexpended. ||

[9.13] But the mahātmans, Pārtha, resting in a divine prakṛti, worship me with undivided mind, knowing me as the unfailing origin of beings.

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः। नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते।

satataṃsatatam (सततम्)From satata: stretched continuously; always. kīrtayantokīrtayantaḥ (कीर्तयन्तः)from kīrt, “to name, to praise.” Naming; singing of. māṃmām (माम्)Accusative of asmad: “me.” yatantaśyatantaḥ (यतन्तः)striving, from yat. caca (च)and. dṛḍha-vratāḥdṛḍha-vratāḥ (दृढ-व्रताः)Compound. dṛḍha: dṛḍha is a form used in this verse; read it from its pieces and its root. vratāḥ: vratāḥ is a form used in this verse; read it from its pieces and its root. | namasyantaśnamasyantaḥ (नमस्यन्तः)from nam, “to bend.” Bowing. caca (च)and. māṃmām (माम्)Accusative of asmad: “me.” bhaktyābhaktyā (भक्त्या)with sharing-in, from bhaj. nitya-yuktānitya-yuktāḥ (नित्य-युक्ताः)Compound. nitya: From ni- (“in, own”) + tya: what is in-dwelling, continual, one’s own as constant. Continually-there; not a calendar “eternal.” yuktāḥ: From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. upāsateupāsate (उपासते)The core matches the root ās, “to sit.” Here: upa-ās: they sit-toward; they worship.. ||

[9.14] Always naming me, striving, firm in their vows, bowing to me with bhakti, always joined, they attend on me.

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते। एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्।

jñāna-yajñenajñāna-yajñena (ज्ञान-यज्ञेन)Compound. jñāna: From jñā, “to know.” Knowing; the known-as-knowledge. Not a mystic glow: the act and fruit of knowing. yajñena: From yaj, “to offer.” The offering. cāpy anyeanye (अन्ये)Nominative plural of anya: “others.” From anya “other, not this.” yajantoyajantaḥ (यजन्तः)offering, from yaj. māmmām (माम्)Accusative of asmad: “me.” upāsateupāsate (उपासते)The core matches the root ās, “to sit.” Here: they sit-toward.. | ekatvenaekatvena (एकत्वेन)Here: as oneness... pṛthaktvenapṛthaktvena (पृथक्त्वेन)as apartness, from pṛthak. bahudhābahudhā (बहुधा)The core matches the root dhā, “to place.” Here: in many ways.. viśvato-mukham ||

[9.15] And others, offering the jñāna-yajña, attend on me as oneness, as apartness, and in many ways as facing all sides.

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम्। मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम्।

ahaṃaham eva (अहम् एव)Nominative of asmad: “I.” Particle of restriction or emphasis: “only, just, indeed.” kraturkratuḥ (क्रतुः)Here: the rite; the power of the rite... ahaṃaham (अहम्)Nominative of asmad: “I.” yajñaḥyajñaḥ (यज्ञः)yaj, “to offer.” Offering. svadhāhamsvadhā (स्वधा)the svadhā: the offering-call to the fathers; “own-placing.” ahamaham (अहम्)Nominative of asmad: “I.” auṣadhamauṣadham (औषधम्)healing herb, from oṣadhi. | mantromantraḥ (मन्त्रः)thought-formula, from man, “to think.” 'ham ahamaham (अहम्)Nominative of asmad: “I.” evājyamājyam (आज्यम्)ā- (“unto, fully”) + jyam. Here: ghee; the melted offering.. ahamaham (अहम्)Nominative of asmad: “I.” agniragniḥ (अग्निः)agni: fire, the driving fire (aṅg/ag, “to drive”). Fire as the eater and carrier of offerings. ahaṃaham (अहम्)Nominative of asmad: “I.” hutamhutam (हुतम्)what is poured, from hu, “to pour into fire.” ||

[9.16] I am the kratu, I am the yajña, I am the svadhā, I am the healing herb. I am the mantra, I myself am the ghee, I am the fire, I am what is poured.

पिताहमस्य जगतो माता धाता पितामहः। वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च।

pitāhampitā (पिता)pitṛ: father (the protector/nourisher). asyaasya (अस्य)Genitive of idam: “of this.” jagatojagataḥ (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. mātāmātā (माता)The core matches the root mā, “to measure.” Here: mother.. dhātādhātā (धाता)the placer, from dhā. pitāmahaḥpitāmahaḥ (पितामहः)Here: grandfather... | vedyaṃvedyam (वेद्यम्)what is to be known, from vid. pavitrampavitram (पवित्रम्)The core matches the root ram, “to rest, to delight.” Here: purifying.. oṅkāraoṅkāraḥ (ओङ्कारः)Here: the making of om; the syllable om... ṛkṛk (ऋक्)Here: the Ṛk (verse of praise)... sāmasāma (साम)Here: the Sāman (sung verse)... yajuryajuḥ (यजुः)The core matches the root yaj, “to offer.” Here: the Yajus (offering-formula).. evaeva ca (एव च)Particle of restriction or emphasis: “only, just, indeed.” Enclitic particle: “and, also.” ca ||

[9.17] I am the father of this jagat, the mother, the placer, the grandfather. I am what is to be known, the purifying oṃkāra, the Ṛk, the Sāman, and the Yajus.

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्। प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम्।

gatirgatiḥ (गतिः)the going; the goal, from gam. bhartābhartā (भर्ता)the bearer, from bhṛ. prabhuḥprabhuḥ (प्रभुः)pra-bhū, “to be forth, to be master.” The master; the one in front. sākṣīsākṣī (साक्षी)Here: sa-akṣa: with-the-eye; the witness... nivāsaḥnivāsaḥ (निवासः)ni-vas: the dwelling. śaraṇaṃśaraṇam (शरणम्)śaraṇa: shelter, from śṛ “to break” (a broken-place as refuge) or śri. Refuge as a shelter. suhṛtsu-hṛt (सु-हृत्)Compound. su: su is a form used in this verse; read it from its pieces and its root. hṛt: The core matches the root hṛ, “to take.” | prabhavaḥprabhavaḥ (प्रभवः)arising, pra-bhū. pralayaḥpralayaḥ (प्रलयः)pra- + lī, “to melt, to dissolve.” Dissolution. sthānaṃsthānam (स्थानम्)From sthā, “to stand.” A standing-place. nidhānaṃnidhānam (निधानम्)ni-dhā: a laying-down; treasure-house. bījambījam (बीजम्)bīja: seed (what is to be born from). avyayamavyayam (अव्ययम्)a- (“not”) + vyaya (vi-i, “to go apart, to spend”). Not going-apart; unexpended. ||

[9.18] I am the going, the bearer, the master, the sākṣin, the dwelling, the refuge, the good-hearted. I am the arising, the dissolving, the standing-place, the laying-down, the unfailing seed.

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च। अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन।

tapāmy ahamaham (अहम्)Nominative of asmad: “I.” ahaṃaham (अहम्)Nominative of asmad: “I.” varṣaṃvarṣam (वर्षम्)Here: rain... nigṛhṇāmy utsṛjāmiutsṛjāmi (उत्सृजामि)The core matches the root sṛj, “to emit.” ut- (“up, out”) + sṛjāmi. Here: ud-sṛj: I emit out.. caca eva (च एव)Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.” | amṛtaṃamṛtam (अमृतम्)a- (“not”) + mṛ, “to die.” Deathlessness. Not thin “nectar.” caiva mṛtyuśmṛtyuḥ (मृत्युः)death, from mṛ. caca (च)and. sad asac cāham arjunaarjuna (अर्जुन)From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.” ||

[9.19] I heat; I hold back the rain and I emit it. I am amṛta and death, sat and asat, Arjuna.

त्रैविद्या मां सोमपाः पूतपापा। यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते। ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान्।

trai-vidyātrai-vidyāḥ (त्रै-विद्याः)Compound. trai: trai is a form used in this verse; read it from its pieces and its root. vidyāḥ: From vid, “to know.” Knowing-as-a-discipline; knowledge that is found. māṃmām (माम्)Accusative of asmad: “me.” soma-pāḥsoma-pāḥ (सोम-पाः)drinkers of soma (pā, “to drink”). pūta-pāpāpūta-pāpāḥ (पूत-पापाः)pū, “to clean.” Their evil washed. | yajñairyajñaiḥ (यज्ञैः)yaj, “to offer.” Offering. iṣṭvāiṣṭvā (इष्ट्वा)having offered, from yaj. svar-gatiṃsvar-gatim (स्वर्-गतिम्)the going to heaven (svar, “sunlight, heaven”). prārthayanteprārthayante (प्रार्थयन्ते)pra-arth: they pray for. | tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. puṇyampuṇyam (पुण्यम्)puṇ, related to purifying; the auspicious, the clean-of-stain. Not a thin “merit” as a score. āsādyaāsādya (आसाद्य)The core matches the root ās, “to sit.” ā- (“unto, fully”) + sādya. Here: ā-sad: having reached.. surendra-lokamsurendra-lokam (सुरेन्द्र-लोकम्)Compound. surendra: su- (“well, good”) + rendra. lokam: From lok / ruc, “to see, to shine.” A seen-world; a realm that appears. Not just “people.” aśnantiaśnanti (अश्नन्ति)they enjoy, from aś. divyāndivyān (दिव्यान्)The core matches the root div, “to shine.” Here: divine.. dividivi (दिवि)The core matches the root div, “to shine.” Here: in the sky.. deva-bhogāndeva-bhogān (देव-भोगान्)enjoyments of the shining ones, from bhuj. ||

[9.20] Those of the three knowledges, drinkers of soma, their evil washed, having offered to me with yajñas, pray for the going to heaven. Reaching the puṇya world of the overlord of the gods, they enjoy divine enjoyments of the gods in the sky.

ते तं भुक्त्वा स्वर्गलोकं विशालं। क्षीणे पुण्ये मर्त्यलोकं विशन्ति। एवं त्रयीधर्ममनुप्रपन्ना। गतागतं कामकामा लभन्ते।

tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. taṃtam (तम्)Accusative masculine of tad: “him, that.” bhuktvābhuktvā (भुक्त्वा)having enjoyed, from bhuj. svarga-lokaṃsvarga-lokam (स्वर्ग-लोकम्)Compound. svarga: svarga is a form used in this verse; read it from its pieces and its root. lokam: From lok / ruc, “to see, to shine.” A seen-world; a realm that appears. Not just “people.” viśālaṃviśālam (विशालम्)The core matches the root viś, “to enter.” vi- (“apart, asunder”) + śālam. Here: wide.. | kṣīṇekṣīṇe (क्षीणे)when spent, from kṣi. puṇyepuṇye (पुण्ये)Inflected from puṇya. puṇya: auspicious, meritorious (from puṇ/pūṣ related “to thrive”). Merit as what thrives. martya-lokaṃmartya-lokam (मर्त्य-लोकम्)Compound. martya: From mṛ, “to die.” A mortal; among those who die. lokam: From lok / ruc, “to see, to shine.” A seen-world; a realm that appears. Not just “people.” viśantiviśanti (विशन्ति)From viś, “to enter.” They enter; enters; having entered. | evaṃevam (एवम्)Inflected from eva. Particle of restriction or emphasis: “only, just, indeed.” trayī-dharmamtrayī-dharmam (त्रयी-धर्मम्)Compound. trayī: Inflected from traya. tri: three. dharmam: From dhṛ, “to hold, to uphold.” That which holds, the holding: law, right, the way a thing is held in place. Not a one-word “religion.” anuprapannāanuprapannāḥ (अनुप्रपन्नाः)anu-pra-pad: those who have followed. | gatāgataṃ kāma-kāmākāma-kāmāḥ (काम-कामाः)Compound. kāma: From kam, “to wish, to desire.” Wish; desire. Not only sexual desire. kāmāḥ: From kam: desire, wish. labhantelabhante (लभन्ते)From labh, “to get.” They obtain. ||

[9.21] Having enjoyed that wide heaven-world, when the puṇya is spent they enter the world of those who die. Thus those who have followed the trayī-dharma, desiring desires, gain a gone-and-come.

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्।

ananyāśananyāḥ (अनन्याः)an- (“not,” before vowels) joined to anyāḥ. Nominative singular of anya: “another.” Together the form means an + that sense. cintayantocintayantaḥ (चिन्तयन्तः)thinking, from cint. māṃmām (माम्)Accusative of asmad: “me.” yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. janāḥjanāḥ (जनाः)The core matches the root jan, “to be born.” Here: people.. paryupāsateparyupāsate (पर्युपासते)The core matches the root ās, “to sit.” Here: pari-upa-ās: they sit-around; they worship.. | teṣāṃteṣām (तेषाम्)Genitive plural of tad: “of them.” nityābhiyuktānāṃ yoga-kṣemaṃyoga-kṣemam (योग-क्षेमम्)yoga (gaining, yoking) + kṣema (keeping, from kṣi in the sense of dwelling-safe). The gaining and the keeping. vahāmy ahamaham (अहम्)Nominative of asmad: “I.” ||

[9.22] Those people who attend on me, thinking of me with no other — for them, always joined-toward, I carry the yoga-kṣema.

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः। तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्।

yeye api (ये अपि)Nominative plural of yad: “who, which.” Relative stem ya-. Particle: “also, even, though.” 'py anya-devatā bhaktā yajanteyajante (यजन्ते)From yaj / hu, “to offer, to pour the offering.” They offer; they pour into the fire. śraddhayānvitāḥ | tete api (ते अपि)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. Particle: “also, even, though.” 'pi māmmām eva (माम् एव)Accusative of asmad: “me.” Particle of restriction or emphasis: “only, just, indeed.” eva kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. yajanty avidhi-pūrvakamavidhi-pūrvakam (अविधि-पूर्वकम्)a-vidhi: not with the rule (vi-dhā) in front; not according to the ordinance. ||

[9.23] Even those of bhakti to other deities who offer, filled with śraddhā — they too offer to me alone, son of Kuntī, though not with the rule in front.

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च। न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते।

ahaṃaham (अहम्)Nominative of asmad: “I.” hihi (हि)for; indeed. sarva-yajñānāṃsarva-yajñānām (सर्व-यज्ञानाम्)Compound. sarva: sarva: whole, all. The entire, not a leftover. yajñānām: From yaj, “to offer.” The offering. bhoktābhoktā (भोक्ता)the enjoyer, from bhuj. caca (च)and. prabhurprabhuḥ eva ca (प्रभुः एव च)The core matches the root hu, “to pour the offering.” pra- (“forth, forward”) + bhuḥ. Particle of restriction or emphasis: “only, just, indeed.” Enclitic particle: “and, also.” eva ca | nana tu (न तु)Negation: “not.” Particle: “but, then, now” — a turn or a slight contrast. tu māmmām (माम्)Accusative of asmad: “me.” abhijānantiabhijānanti (अभिजानन्ति)The core matches the root an, “to breathe.” abhi- (“toward, over, against”) + jānanti. Here: they recognize, abhi-jñā.. tattvenātaś cyavanticyavanti (च्यवन्ति)from cyu, “to fall away.” They fall. tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. ||

[9.24] For I am the enjoyer and the master of all yajñas. But they do not recognize me in tattva, and so they fall away.

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः। भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्।

yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. deva-vratādeva-vratāḥ (देव-व्रताः)Compound. deva: From div, “to shine.” A shining one; a god as a shining being, not a generic “God.” vratāḥ: vratāḥ is a form used in this verse; read it from its pieces and its root. devāndevān (देवान्)From div, “to shine.” A shining one; a god as a shining being, not a generic “God.” pitṝnpitṝn (पितॄन्)Here: to the fathers... yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. pitṛ-vratāḥpitṛ-vratāḥ (पितृ-व्रताः)Compound. pitṛ: pitṛ is a form used in this verse; read it from its pieces and its root. vratāḥ: vratāḥ is a form used in this verse; read it from its pieces and its root. | bhūtānibhūtāni (भूतानि)The core matches the root bhū, “to be, to come to be.” Here: beings.. yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. bhūtejyā yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. mad-yājinomad-yājinaḥ (मद्-याजिनः)Compound. mad: mad-/mat- from asmad, the “I” stem: my, of me, coming from me. yājinaḥ: The core matches the root yā, “to go.” 'pi māmmām (माम्)Accusative of asmad: “me.” ||

[9.25] Those vowed to the gods go to the gods; those vowed to the fathers go to the fathers. Those who offer to beings go to beings; those who offer to me come to me.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति। तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।

patraṃpatram (पत्रम्)The core matches the root ram, “to rest, to delight.” Here: a leaf; a wing.. puṣpaṃpuṣpam (पुष्पम्)a flower, from puṣ, “to bloom.” phalaṃphalam (फलम्)Fruit, from phal, “to burst into fruit.” The result of a deed. toyaṃtoyam (तोयम्)Here: water... yo meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” bhaktyābhaktyā (भक्त्या)From bhaj, “to share, to resort to.” Sharing-in (instrumental bhaktyā); one who shares in / resorts to (bhakta). prayacchatiprayacchati (प्रयच्छति)pra-yam: offers; gives forth. | tad ahaṃaham (अहम्)Nominative of asmad: “I.” bhakty-upahṛtam aśnāmiaśnāmi (अश्नामि)I eat, from aś. prayatātmanaḥ ||

[9.26] A leaf, a flower, a fruit, water: who offers that to me with bhakti, I eat that gift brought near with bhakti from one of a restrained ātman.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्। यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।

yatyat (यत्)Neuter of yad: “which, what, that.” Relative stem ya-. karoṣikaroṣi (करोषि)you do, from kṛ. yad aśnāsiaśnāsi (अश्नासि)you eat, from aś. yaj juhoṣijuhoṣi (जुहोषि)you pour in the fire, from hu. dadāsidadāsi (ददासि)you give, from dā. yatyat (यत्)Neuter of yad: “which, what, that.” Relative stem ya-. | yatyat (यत्)Neuter of yad: “which, what, that.” Relative stem ya-. tapasyasitapasyasi (तपस्यसि)tap, “to heat.” Heat-practice. kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. tattat (तत्)Neuter of tad: “that.” From the demonstrative stem ta-. kuruṣvakuruṣva (कुरुष्व)Here: do, imperative of kṛ... mad-arpaṇammad-arpaṇam (मद्-अर्पणम्)arpaṇa from ṛ: an offering-toward me. ||

[9.27] What you do, what you eat, what you pour in the fire, what you give, what tapas you practise, son of Kuntī — do that as an offering toward me.

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः। संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि।

śubhāśubha-phalair evaṃevam (एवम्)Inflected from eva. Particle of restriction or emphasis: “only, just, indeed.” mokṣyasemokṣyase (मोक्ष्यसे)you will be released, from muc. karma-bandhanaiḥkarma-bandhanaiḥ (कर्म-बन्धनैः)from the bindings (bandh) of the deed. | saṃnyāsa-yoga-yuktātmā vimuktovimuktaḥ (विमुक्तः)released, vi-muc. māmmām (माम्)Accusative of asmad: “me.” upaiṣyasiupaiṣyasi (उपैष्यसि)The core matches the root iṣ, “to wish, to send.” upa- (“near, toward”) + iṣyasi. Here: you will come to, upa-i.. ||

[9.28] In this way you will be released from the bindings of karma, with their fair and unfair fruits. With ātman joined in saṃnyāsa-yoga, released, you will come to me.

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः। ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्।

samosamaḥ (समः)sama: same, even, equal. Evenness. 'haṃ 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.” nana (न)not. meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” dveṣyodveṣyaḥ (द्वेष्यः)one to be hated, from dviṣ. 'sti nana (न)not. priyaḥpriyaḥ (प्रियः)one dear, from prī. | yeye (ये)Nominative plural of yad: “who, which.” Relative stem ya-. bhajantibhajanti (भजन्ति)partake of, from bhaj. tutu (तु)but. māṃmām (माम्)Accusative of asmad: “me.” bhaktyābhaktyā (भक्त्या)From bhaj, “to share, to resort to.” Sharing-in (instrumental bhaktyā); one who shares in / resorts to (bhakta). mayimayi (मयि)Locative of asmad: “in me.” tete (ते)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. teṣuteṣu (तेषु)Locative plural of tad: “in them.” cāpy ahamaham (अहम्)Nominative of asmad: “I.” ||

[9.29] I am the same in all beings: there is none I hate and none I hold dear. But those who worship me with bhakti are in me, and I am in them.

अपि चेत्सुदुराचारो भजते मामनन्यभाक्। साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः।

apiapi cet (अपि चेत्)Particle: “also, even, though.” cet is a form used in this verse; read it from its pieces and its root. cet su-durācārosu-durācāraḥ (सु-दुराचारः)Compound. su: su is a form used in this verse; read it from its pieces and its root. durācāraḥ: dur- (“ill, hard”) + ācāraḥ. bhajatebhajate (भजते)from bhaj: honours; partakes of. māmmām (माम्)Accusative of asmad: “me.” ananya-bhākananya-bhāk (अनन्य-भाक्)Compound. ananya: an- (“not,” before vowels) joined to anya. Nominative singular of anya: “another.” Together the form means an + that sense. bhāk: bhāk is a form used in this verse; read it from its pieces and its root. | sādhursādhuḥ eva (साधुः एव)a straight one indeed, from sādh. eva sasaḥ (सः)Nominative singular masculine of tad: “he, that one.” mantavyaḥmantavyaḥ (मन्तव्यः)to be thought, from man. samyag vyavasitovyavasitaḥ (व्यवसितः)vi-ava-so: resolved; determined. hihi (हि)for; indeed. saḥsaḥ (सः)Nominative singular masculine of tad: “he, that one.” ||

[9.30] Even if one of very ill conduct worships me, his bhakti having no other object, he is to be thought a good one: he has resolved rightly.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति। कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति।

kṣipraṃkṣipram (क्षिप्रम्)The core matches the root ram, “to rest, to delight.” Here: quickly.. bhavatibhavati (भवति)Present of bhū, “to be, to come to be.” It comes to be; it is. dharmātmā śaśvac chāntiṃ nigacchatinigacchati (निगच्छति)ni-gam: he goes to. | kaunteyakaunteya (कौन्तेय)kaunteya: son of Kuntī. Patronym. pratijānīhipratijānīhi (प्रतिजानीहि)The core matches the root tij, “to be sharp.” prati- (“back, against, toward each”) + jānīhi. Here: prati-jñā: know this as a promise.. nana (न)not. meme (मे)Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.” bhaktaḥbhaktaḥ (भक्तः)bhaj, “to share, to partake.” One who shares-in. Not thin “devotee.” praṇaśyatipraṇaśyati (प्रणश्यति)he perishes; is lost. From naś, “to perish.” ||

[9.31] He quickly becomes one whose ātman is dharma, and he goes to lasting stillness. Know this as a promise, son of Kuntī: my bhakta does not perish.

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः। स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्।

māṃmām (माम्)Accusative of asmad: “me.” hihi (हि)for; indeed. pārthapārtha (पार्थ)pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title. vyapāśrityavyapāśritya (व्यपाश्रित्य)vi-apa-ā-śri: taking refuge away-unto. yeye api (ये अपि)Nominative plural of yad: “who, which.” Relative stem ya-. Particle: “also, even, though.” 'pi syuḥsyuḥ (स्युः)may be, from as. pāpa-yonayaḥpāpa-yonayaḥ (पाप-योनयः)Compound. pāpa: pāpa: evil, what is ill, a bad deed. Not a Christian “sin” imported whole. yonayaḥ: yonayaḥ is a form used in this verse; read it from its pieces and its root. | striyostriyaḥ (स्त्रियः)Here: women... vaiśyāsvaiśyāḥ (वैश्याः)vaiśyas: the settler/merchant class, from viś, “to settle.” tathātathā (तथा)ta- + thā: “in that way, so.” śūdrāsśūdrāḥ (शूद्राः)Inflected from śūdra. The fourth class; traditionally from śuc/śudh or as the name of that group. The serving class in varṇa-talk. tete api (ते अपि)Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse. Particle: “also, even, though.” 'pi yāntiyānti (यान्ति)From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. parāṃparām (पराम्)para: beyond, further, other. As a neuter noun often “what is beyond.” gatimgatim (गतिम्)going; path; goal. From gam. ||

[9.32] For those who take refuge in me, Pārtha, even if they be of wombs called ill — women, vaiśyas, and śūdras — they too go to the highest going.

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा। अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्।

kiṃkim punar (किम् पुनर्)Neuter interrogative: “what? why?” Adverb: “again, back.” punar brāhmaṇāḥbrāhmaṇāḥ (ब्राह्मणाः)brāhmaṇas: persons of that class — not the neuter vast (brahman), not the god Brahmā. puṇyāpuṇyāḥ (पुण्याः)Inflected from puṇya. puṇya: auspicious, meritorious (from puṇ/pūṣ related “to thrive”). Merit as what thrives. bhaktābhaktāḥ (भक्ताः)From bhaj, “to share, to resort to.” Sharing-in (instrumental bhaktyā); one who shares in / resorts to (bhakta). rājarṣayas tathātathā (तथा)ta- + thā: “in that way, so.” | anityamanityam (अनित्यम्)a- (“not”) + nitya (“continual”). Not continual; not constantly-there. asukhaṃasukham (असुखम्)a- (“not”) joined to sukham. su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.” Together the form means a + that sense. lokamlokam (लोकम्)From lok / ruc, “to see, to shine.” A seen-world; a realm that appears. Not just “people.” imaṃimam (इमम्)Accusative masculine of idam: “this.” prāpyaprāpya (प्राप्य)Absolutive of pra-āp: having reached. bhajasvabhajasva (भजस्व)From bhaj, “to share, to resort to.” Resort to!; shares in. māmmām (माम्)Accusative of asmad: “me.” ||

[9.33] How much more, then, the puṇya brāhmaṇas and royal seers of bhakti. Having come to this world that is not lasting and without ease, worship me.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः।

man-manā bhavabhava (भव)Imperative of bhū: “be, become.” Also a noun: coming-to-be. mad-bhakto mad-yājī māṃmām eva (माम् एव)Accusative of asmad: “me.” Particle of restriction or emphasis: “only, just, indeed.” namaskurunamaskuru (नमस्कुरु)namas + kṛ: make a bending; bow. | māmmām (माम्)Accusative of asmad: “me.” evaiṣyasi yuktvaivam ātmānaṃātmānam (आत्मानम्)Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside. mat-parāyaṇaḥmat-parāyaṇaḥ (मत्-परायणः)Compound. mat: mad-/mat- from asmad, the “I” stem: my, of me, coming from me. parāyaṇaḥ: parā- (“away, forth beyond”) + yaṇaḥ. ||

[9.34] Be with mind on me, be my bhakta, be one who offers to me, bend to me. Joining the ātman thus, with me as highest going, you will come to me.