antaḥ

नासतो विद्यते भावो नाभावो विद्यते सतः

antaḥ — conclusion

What is not, never comes to be; what is, never ceases to be. Those who see the truth have seen the end of both.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः

antaḥ-sukhaḥ — happy within the self

Whoever is happy within, at rest within, and lit from within — that one who practises reaches the peace of Brahman.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना

antaḥ — inner

And of all who practise, the one who is turned inwardly to me with faith and worships me — that one I hold to be most joined of all.

बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते

ante — after

After many births, one who knows comes to me, understanding that all this is Vasudeva. Such a soul is very rare.

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्

ante — in the end

Whatever state a person is holding when they let go of the body at the end — to that they go, son of Kunti.

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया

antaḥ-sthāni — situated within

That highest person, son of Pritha, is reached by devotion to nothing else — he in whom all beings rest, and by whom all this is pervaded.

हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः

antaḥ — limit

Very well — I will tell you of my divine glories, but only the chief of them, Arjuna, for there is no end to them.

अहमात्मा गुडाकेश सर्वभूताशयस्थितः

antaḥ — end

I am the self seated in the heart of all beings. I am the beginning, the middle and the end of beings.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन

antaḥ — end

I am the beginning, the middle and the end of creations, Arjuna. Among knowledges, the knowledge of the self; and among those who argue, the argument.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप

antaḥ — end

There is no end to my divine glories, Arjuna. What I have said is only a pointer to their extent.

बहिरन्तश्च भूतानामचरं चरमेव च

antaḥ — inside

Outside beings and inside them, unmoving and moving; so subtle that it cannot be known; far away and also near.

न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा

antaḥ — end

Its form is not perceived here as it is — neither its end, nor its beginning, nor its middle. Having cut this deep-rooted fig with the strong axe of non-attachment,

कर्षयन्तः शरीरस्थं भूतग्राममचेतसः

antaḥ — within

tormenting the elements of the body, senseless — know their resolve to be of the other nature. They torment me, who dwell within them.