BG 14.2

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 Resorting to this knowledge, partaking of My Nature, they are not born at the time of creation, nor do they suffer at the time of dissolution.

14.2 Dwelling in Wisdom and realising My Divinity, they are not born again when the universe is re-created at the beginning of every cycle, nor are they affected when it is dissolved.

14.2 Dwelling in Wisdom and realising My Divinity, they are not born again when the universe is re-created at the beginning of every cycle, nor are they affected when it is dissolved.

14.2. Holding on to this knowledge, they have attained the state of having attributes common with Me; [and] they are neither born even at the time of creation [of the world], nor do they come to grief at the time of dissolution [of it].

14.2 Resorting to this knowledge, partaking of My Nature, they are not born at the time of creation, nor do they suffer at the time of dissolution.

14.2 Those who attain identity with Me by resorting of this Knowledge are not born even during creation, nor do they suffer pain during dissolution.

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:

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 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:

By becoming fixed in this knowledge, one can attain to the transcendental nature like My own. Thus established, one is not born at the time of creation or disturbed at the time of dissolution.