10.7
एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।
सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ
so 'vikampena yogena yujyate nātra saṃśayaḥ
Kṛṣṇa (कृष्ण) continues. He gives the catalogue a name.
The verse
He who knows this splendor and this yoga of mine as it truly is, he is yoked by an unwavering yoga; there is no doubt in this.
नेपालीमा
जसले मेरो यो विभूति र यो योगलाई साँच्चै जस्तो छ त्यस्तै चिन्छ, ऊ अडिग योगले जोडिन्छ। यसमा शङ्का छैन।
Where it sits
The opening claim now has its name. Knowing that he is the source is itself the yoking. The long list later in the chapter is this same vibhūti (विभूति), told out in items.
Split: एताम् + विभूतिम् + योगम् + च + मम + यः + वेत्ति + तत्त्वतः + सः + अविकम्पेन + योगेन + युज्यते + न + अत्र + संशयः
etām + vibhūtim + yogam + ca + mama + yaḥ + vetti + tattvataḥ + saḥ + avikampena + yogena + yujyate + na + atra + saṃśayaḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| एताम् | etām | accusative feminine | this. Agrees with vibhūtim (विभूतिम्). |
| विभूतिम् | vibhūtim | accusative of vibhūti (विभूति) | splendor. The coming-to-be throughout. vi (वि) + bhū (भू), "to be, to come to be." |
| योगम् | yogam | accusative | yoga. The yoking. Here, the way he is joined to all this as its source. |
| च | ca | indeclinable | and. |
| मम | mama | genitive | my. Of me. |
| यः | yaḥ | nominative | who. |
| वेत्ति | vetti | present, 3rd singular of vid (विद्) | he knows. |
| तत्त्वतः | tattvataḥ | indeclinable | in truth. As it really is. tattva (तत्त्व) is "that-ness," reality. --taḥ (तः) makes the adverb. |
| सः | saḥ | nominative | he. |
| अविकम्पेन | avikampena | instrumental singular | by an unwavering one. Agrees with yogena (योगेन). |
| योगेन | yogena | instrumental singular | by yoga. By the yoking. |
| युज्यते | yujyate | present, 3rd singular, passive of yuj (युज्) | he is yoked. |
| न | na | indeclinable | not. |
| अत्र | atra | indeclinable | here. In this. |
| संशयः | saṃśayaḥ | nominative singular | doubt. |
The phrases
etāṃ vibhūtiṃ yogaṃ ca mama (एतां विभूतिं योगं च मम) names what has just been said. The states, the sages, the Manus, the claim to be their beginning: that is this vibhūti (विभूति), and it is his yoga (योग). vibhūti (विभूति) will be the word of the rest of the chapter. A splendor. His coming-to-be as the things that stand out.
yo vetti tattvataḥ (यो वेत्ति तत्त्वतः) is the knower, the same shape as yaḥ (यः) ... vetti (वेत्ति) in 10.3. so 'vikampena yogena yujyate (सोऽविकम्पेन योगेन युज्यते) is the result. He is yoked by a yoga that does not waver. nātra saṃśayaḥ (नात्र संशयः) closes it. There is no doubt in this.
Sanskrit in this line
yujyate (युज्यते) is passive. The --ya- (य-) and the middle ending make "he is yoked," not "he yokes." The agent is in the instrumental, avikampena yogena (अविकम्पेन योगेन), "by unwavering yoga."
saḥ (सः) + avikampena (अविकम्पेन) is so 'vikampena (सोऽविकम्पेन). aḥ (अः) + a (अ) becomes o (ओ) with the avagraha. na (न) + atra (अत्र) is nātra (नात्र), because a (अ) + a (अ) becomes ā (आ).
Say it back
The two things known, vibhūtim (विभूतिम्) and yogam (योगम्), and the one result, yujyate (युज्यते). If yujyate (युज्यते) comes out as "he yokes others," stay here. The form is passive.