10.8
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।
इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥
ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate
iti matvā bhajante māṃ budhā bhāvasamanvitāḥ
Kṛṣṇa (कृष्ण) continues. He states the origin in one line, then what the knowing ones do with it.
The verse
I am the source of all; from me everything proceeds; thinking thus, the knowing ones, endowed with that state, worship me.
नेपालीमा
म सबैको उत्पत्ति हुँ, मबाट सबै निस्किन्छ। यसरी सोचेर, त्यो भावले युक्त ज्ञानीहरूले मलाई पूजा गर्छन्।
Where it sits
10.2 said he is the beginning of the gods and the sages. This verse says he is the source of all, and names what the knowing ones do once they think so. Worship here is the consequence of that thought.
Split: अहम् + सर्वस्य + प्रभवः + मत्तः + सर्वम् + प्रवर्तते + इति + मत्वा + भजन्ते + माम् + बुधाः + भाव-समन्विताः
aham + sarvasya + prabhavaḥ + mattaḥ + sarvam + pravartate + iti + matvā + bhajante + mām + budhāḥ + bhāva-samanvitāḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| अहम् | aham | nominative | I. |
| सर्वस्य | sarvasya | genitive singular | of all. |
| प्रभवः | prabhavaḥ | nominative singular | the source. The origin. The same noun as prabhavam (प्रभवम्) in 10.2, now in the nominative. |
| मत्तः | mattaḥ | ablative | from me. |
| सर्वम् | sarvam | nominative singular | everything. |
| प्रवर्तते | pravartate | present, 3rd singular, middle of pra-vṛt (प्र-वृत्) | proceeds. Comes into play. |
| इति | iti | indeclinable | thus. It closes the thought. |
| मत्वा | matvā | gerund of man (मन्) | having thought. |
| भजन्ते | bhajante | present, 3rd plural, middle of bhaj (भज्) | they worship. They turn to. They take their share in. |
| माम् | mām | accusative | me. |
| बुधाः | budhāḥ | nominative plural | the knowing ones. From budh (बुध्), "wake, know." |
| भाव-समन्विताः | bhāva-samanvitāḥ | nominative plural | endowed with that state. Accompanied by the conviction just stated. |
The phrases
ahaṃ sarvasya prabhavaḥ mattaḥ sarvaṃ pravartate (अहं सर्वस्य प्रभवः मत्तः सर्वं प्रवर्तते) is the thought. I am the source of all. From me everything proceeds. prabhavaḥ (प्रभवः) answers the prabhavam (प्रभवम्) the gods do not know.
iti matvā bhajante māṃ budhā bhāvasamanvitāḥ (इति मत्वा भजन्ते मां बुधा भावसमन्विताः) is what follows from holding that thought. The knowing ones, carrying that state, worship him. iti (इति) marks the end of the quotation they think. The worship comes after the thinking, matvā (मत्वा) before bhajante (भजन्ते).
Sanskrit in this line
matvā (मत्वा) is a gerund, "having thought." It does not show person. The person is the subject of the main verb, the budhāḥ (बुधाः) who bhajante (भजन्ते). The same pattern as dṛṣṭvā (दृष्ट्वा) in 1.2: the "having" word, then the finite verb.
prabhavaḥ (प्रभवः) + mattaḥ (मत्तः) is recited prabhavo mattaḥ (प्रभवो मत्तः). aḥ (अः) before the voiced m (म्) becomes o (ओ).
Say it back
The thought, then the act. prabhavaḥ (प्रभवः) and bhajante (भजन्ते). If the worship is said first and the source second, stay here. matvā (मत्वा) puts the thinking before the worship.