In plain words
I am the fruit of action, supporter, Lord, witness, abode, refuge, and friend; the origin, dissolution, foundation, treasury, and imperishable seed.
Word for word
[I am] the fruit, the nourisher, the lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the ground, the store, the imperishable seed.
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम्
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
किञ्च—
गतिः कर्मफलम् , भर्ता पोष्टा, प्रभुः स्वामी, साक्षी प्राणिनां कृताकृतस्य, निवासः यस्मिन् प्राणिनो निवसन्ति, शरणम् आर्तानाम् , प्रपन्नानामार्तिहरः । सुहृत् प्रत्युपकारानपेक्षः सन् उपकारी, प्रभवः उत्पत्तिः जगतः, प्रलयः प्रलीयते अस्मिन् इति, तथा स्थानं तिष्ठति अस्मिन् इति, निधानं निक्षेपः कालान्तरोपभोग्यं प्राणिनाम् , बीजं प्ररोहकारणं प्ररोहधर्मिणाम् , अव्ययं यावत्संसारभावित्वात् अव्ययम् , न हि अबीजं किञ्चित् प्ररोहति ; नित्यं च प्ररोहदर्शनात् बीजसन्ततिः न व्येति इति गम्यते ॥ १८ ॥
In plain words
And there is more—
I am the destination — the very fruit that action ripens into. I am the one who sustains, who nourishes. I am the master, the owner of it all. I am the witness who sees everything every creature does and leaves undone. I am the home every being dwells in. I am the refuge of the suffering — the one who lifts the pain from anyone who comes to Me for shelter. I am the friend who helps without ever wanting anything back. I am where the world comes from, and I am where it dissolves — everything folds back into Me. I am the ground everything stands on. I am the treasury where what's kept is meant to be enjoyed later. I am the seed — the reason anything with the nature to sprout, sprouts at all. And I am the imperishable, because I last as long as this whole round of existence lasts. Think about it: nothing sprouts without a seed. And since sprouting never stops happening, you can be sure the seed's own line never dies out either.
Close to the Sanskrit
And what more—
Gati [means] the fruit of action; bhartā [means] the nourisher; prabhu [means] the master; sākṣī [means] the witness of what is done and not done by living beings; nivāsa [means] that in which living beings dwell; śaraṇa [means the refuge] of the afflicted, [that is,] the remover of affliction for those who have taken refuge. Suhṛt [means] one who helps without expecting a return favor; prabhava [means] the origin of the world; pralaya [is so called] because [everything] dissolves into this [Lord] — thus; likewise sthāna [is so called] because [everything] stands in this [Lord] — thus; nidhāna [means] a deposit, to be enjoyed by living beings at a future time; bīja [means] the cause of sprouting for things whose nature is to sprout; avyaya [means] the imperishable, because [it] exists for as long as saṃsāra [lasts] — imperishable; for nothing without a seed sprouts; and since sprouting is constantly observed, it is understood that the continuity of the seed does not perish.
▸Gītā Vāhini
“ఎవరెట్లు ఉపాసించిననూ ఎవరే పేరు పెట్టిననూ పరమాత్ముడైన నేను మాత్రమే దానిని అందుకొనుచున్నాను. నేను తప్ప మరెవ్వరూ లేరు. నేనే నానా రూపనామములతో ఆయా ఉపాసనా స్థానమును చేరుచున్నాను. ఇంతియే కాదు. సర్వకర్మ ఫలమును, ఫలప్రదాతయును, సర్వమున కధిష్ఠానమును, వేయేటికి, ఉత్పత్తి, స్థితి, లయములు మూడింటికిని స్థానమైనవాడను నేనే; ఎట్టి నాశము లేని కారణమునూ నేనే అయి ఉన్నాను.”
In plain words
“However anyone worships, whatever name anyone gives, it is I alone, the Paramātma, who receive it. There is no one else but Me. It is I Myself who, in manifold forms and names, arrive at each of those places of worship. Nor is that all. The fruit of all karma, the giver of the fruit, the substratum of all — in short, the seat of all three, origination, sustenance and dissolution — is I alone; and I alone am the cause that knows no destruction whatever.”