9.13

महात्मानस्तु मां पार्थ
दैवीं प्रकृतिमाश्रिताः ।
भजन्त्यनन्यमनसो
ज्ञात्वा भूतादिमव्ययम् ॥

mahātmānas tu māṃ pārtha daivīṃ prakṛtim āśritāḥ
bhajanty ananyamanaso jñātvā bhūtādim avyayam

Kṛṣṇa (कृष्ण) is still speaking to Arjuna (अर्जुन). pārtha (पार्थ) calls him the son of Pṛthā (पृथा).

The verse

But the great-selved, son of Pṛthā (पृथा), resorting to a divine nature, worship me with a mind that has no other, knowing the imperishable beginning of beings.

नेपालीमा

तर हे पृथापुत्र, दैवी प्रकृतिमा अडेका महात्माहरू भूतहरूको अविनाशी आदि चिनेर अर्कोतिर मन नलगाई मलाई पुज्छन्।

Where it sits

9.11 and 9.12 were the slight and its empty fruit. This is the other resort, and the worship that comes from it. The next verse spells the worship out: praise, striving, bowing.

Split: महा-आत्मानः + तु + माम् + पार्थ + दैवीम् + प्रकृतिम् + आश्रिताः + भजन्ति + अनन्य-मनसः + ज्ञात्वा + भूत-आदिम् + अव्ययम्

mahā-ātmānaḥ + tu + mām + pārtha + daivīm + prakṛtim + āśritāḥ + bhajanti + ananya-manasaḥ + jñātvā + bhūta-ādim + avyayam

Sanskrit, in depth

The words

देवनागरी	Word	Grammar	Sense
महा-आत्मानः	mahā-ātmānaḥ	nominative plural	the great-selved. mahā (महा) "great," ātman (आत्मन्) "self."
तु	tu	indeclinable	but. The turn away from 9.12.
माम्	mām	accusative	me.
पार्थ	pārtha	vocative	son of Pṛthā (पृथा).
दैवीम्	daivīm	accusative feminine	divine. Agrees with prakṛtim (प्रकृतिम्).
प्रकृतिम्	prakṛtim	accusative	nature.
आश्रिताः	āśritāḥ	nominative plural	having resorted to.
भजन्ति	bhajanti	present, 3rd plural	they worship, they share in. bhaj (भज्).
अनन्य-मनसः	ananya-manasaḥ	nominative plural	whose mind is not another's, whose mind has no other object. manas (मनस्) is mind.
ज्ञात्वा	jñātvā	gerund	having known.
भूत-आदिम्	bhūta-ādim	accusative	the beginning of beings. ādi (आदि) is beginning.
अव्ययम्	avyayam	accusative	imperishable.

The phrases

mahā-ātmānaḥ tu (महा-आत्मानः तु) is the other company. tu (तु) leaves the empty hopes behind. They have resorted to daivīṃ prakṛtim (दैवीं प्रकृतिम्), a divine nature, where 9.12 had resorted to the bewildering one.

bhajanti ananya-manasaḥ (भजन्ति अनन्य-मनसः) is how they worship him. The mind has no second object. ज्ञात्वा भूत-आदिम् अव्ययम् jñātvā bhūta-ādim avyayam is what they know while they worship: the imperishable beginning of beings, which is him.

Sanskrit in this line

महा-आत्मानः + तु mahā-ātmānaḥ + tu is recited mahātmānas tu (महात्मानस्तु). aḥ (अः) before the voiceless t (त्) becomes s (स्). भजन्ति + अनन्य bhajanti + ananya is bhajanty ananya (भजन्त्यनन्य): इ + अ i + a becomes ya (य).

Say it back

Cover the English. Say what nature they resort to, and where the mind is. If ananya-manasaḥ (अनन्य-मनसः) still has a second object, stay here.