13.13
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥
jñeyaṃ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute
anādi matparaṃ brahma na sattannāsad ucyate
Kṛṣṇa (कृष्ण) is still speaking, to Arjuna (अर्जुन).
The verse
I shall declare that which is to be known, knowing which one reaches the deathless: beginningless Brahman (ब्रह्म), with me as its highest, called neither being nor non-being.
नेपालीमा
म जान्नुपर्ने कुरा बताउनेछु, जसलाई जानेर अमृतमा पुगिन्छ, अनादि ब्रह्म, जसको सर्वोच्च म हुँ, जसलाई सत् पनि भनिँदैन, असत् पनि भनिँदैन।
Where it sits
jñeyam (ज्ञेयम्), the last word of 13.1, starts here as one thing, after knowledge as a list of qualities, and the next verses say how it meets the world: hands and feet everywhere, and free of the guṇa (गुण)s.
Split: ज्ञेयम् + यत् + तत् + प्रवक्ष्यामि + यत् + ज्ञात्वा + अमृतम् + अश्नुते + अनादि + मत्-परम् + ब्रह्म + न + सत् + तत् + न + असत् + उच्यते
jñeyam + yat + tat + pravakṣyāmi + yat + jñātvā + amṛtam + aśnute + anādi + mat-param + brahma + na + sat + tat + na + asat + ucyate
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| ज्ञेयम् | jñeyam | accusative singular neuter, gerundive | what is to be known. |
| यत् | yat | accusative singular neuter | which. |
| तत् | tat | accusative singular neuter | that. |
| प्रवक्ष्यामि | pravakṣyāmi | future, 1st singular of pra-vac (प्र-वच्) | I shall declare. |
| यत् | yat | accusative singular neuter | which. |
| ज्ञात्वा | jñātvā | gerund of jñā (ज्ञा) | having known. |
| अमृतम् | amṛtam | accusative singular | the deathless. a-mṛta (अ-मृत), what does not die. |
| अश्नुते | aśnute | present, 3rd singular middle of aś (अश्) | he reaches. He attains. |
| अनादि | anādi | nominative singular neuter | beginningless. ādi (आदि) is a beginning. Agrees with brahma (ब्रह्म). |
| मत्-परम् | mat-param | nominative singular neuter | having me as the highest. mat (मत्) is the combining form of aham (अहम्). param (परम्) is "highest." |
| ब्रह्म | brahma | nominative singular neuter of brahman (ब्रह्मन्) | Brahman (ब्रह्म). |
| न | na | indeclinable | not. |
| सत् | sat | nominative singular neuter | being. Existent. |
| तत् | tat | nominative singular neuter | that. |
| न | na | indeclinable | not. |
| असत् | asat | nominative singular neuter | non-being. |
| उच्यते | ucyate | present passive, 3rd singular of vac (वच्) | is called. |
The phrases
jñeyaṃ yat tat pravakṣyāmi (ज्ञेयं यत् तत् प्रवक्ष्यामि) is the promise. What is to be known, that I shall declare. यत् + तत् yat + tat is yat tat (यत्तत्).
यत् ज्ञात्वा अमृतम् अश्नुते yat jñātvā amṛtam aśnute is why it is to be known. Knowing which, one reaches the deathless. यत् + ज्ञात्वा yat + jñātvā is yaj jñātvā (यज्ज्ञात्वा). ज्ञात्वा + अमृतम् jñātvā + amṛtam is jñātvāmṛtam (ज्ञात्वामृतम्).
anādi matparaṃ brahma (अनादि मत्परं ब्रह्म) names it. Beginningless Brahman (ब्रह्म), with me as its highest. न सत् तत् न असत् उच्यते na sat tat na asat ucyate refuses both labels. That is called neither being nor non-being. The recited join is na sattannāsad ucyate (न सत्तन्नासदुच्यते).
Sanskrit in this line
The syllables anādimatparam (अनादिमत्परम्) are read here as anādi (अनादि) + mat-param (मत्-परम्), beginningless and having me as the highest; the same syllables are also read anādimat (अनादिमत्) + param (परम्), with mat (मत्) the suffix "possessing," so "beginningless" and "supreme."
यत् + ज्ञात्वा yat + jñātvā is yaj jñātvā (यज्ज्ञात्वा). t (त्) before j (ज्) becomes j (ज्). सत् + तत् + न + असत् sat + tat + na + asat then voices the last t (त्) before ucyate (उच्यते), so the recited chain is sattannāsad ucyate (सत्तन्नासदुच्यते).
Say it back
Say what he will declare, and the two labels he refuses. If sat (सत्) and asat (असत्) are kept as its names, stay here.