इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च।।14.2।।
।।14.2।।इस ज्ञानका आश्रय लेकर जो मनुष्य मेरी सधर्मताको प्राप्त हो गये हैं? वे महासर्गमें भी पैदा नहीं होते और महाप्रलयमें भी व्यथित नहीं होते।
14.2 Agatah, those who attain; mama sadharmyam, identity with Me the supreme God, unity with My real nature-sadharmyam, however, does not mean similarity of attributes, for, in the scripture Gita, distinction between the Knower of the field and God is not admitted; and this statement of the result is by way of eulogy-; upasritya, by resorting to i.e. by following; idam, this; jnanam, Knowledge as described, i.e., by following the means to Knowledge; na, are not; upajayante, born, produced; api, even; sarge, during creation; nor do they vyathanti, suffer pain, i.e. they do not perish; pralaye, during dissolution, when even Brahma perishes. The Lord says that association of this kind between the field and the Knower of the field is the origin of all beings:
14.2 Idam etc. Vyathanti : The suffix tip (Personal Termination, Third person, Singular) is due to Vedism. The same may be stated in other [similar] instances of the suffixes of Case Terminations and Personal Terminations. Now to begin with, [the Bhagavat] speaks of the seence in the cycle of birth and death. For, if what is to be abandoned is understood along with its cause then it is easy to abandon that -
14.2 They, resorting to this knowledge which will be expounded later, come to partake of My nature, and they attain My status. They are not born at the time of creation, they are not subjected to the process of creation, and they suffer not at the time of dissolution, i.e. they are not subjected to the distress involved in dissolution of the universe. In order to show how the Gunas of Prakrti constitute the cause of bondage, Sri Krsna now declares that, the aggregation of beings, born from the conjunction of Purusa and Prakrti as stated already in the passages, Whatever being is born (13.26), is brought about by the Lord Himself:
Idam jnaanam upaashritya mama saadharmyam aagataah; Sarge’pi nopajaayante pralaye na vyathanti cha.
idam—this; jñānam—wisdom; upāśhritya—take refuge in; mama—mine; sādharmyam—of similar nature; āgatāḥ—having attained; sarge—at the time of creation; api—even; na—not; upajāyante—are born; pralaye—at the time of dissolution; na-vyathanti—they will not experience misery; cha—and
