In plain words
For I am the foundation of Brahman, which is immortal and imperishable, eternal, dharma, and absolute bliss.
Word for word
For I am the abode of Brahman, the immortal and imperishable, and eternal, and dharma, and unfailing bliss.
ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य चशाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च
Other commentaries
The commentators
▸Bhagavadgītābhāṣyam
कुत एतदिति उच्यते —
ब्रह्मणः परमात्मनः हि यस्मात् प्रतिष्ठा अहं प्रतितिष्ठति अस्मिन् इति प्रतिष्ठा अहं प्रत्यगात्मा । कीदृशस्य ब्रह्मणः ? अमृतस्य अविनाशिनः अव्ययस्य अविकारिणः शाश्वतस्य च नित्यस्य धर्मस्य धर्मज्ञानस्य ज्ञानयोगधर्मप्राप्यस्य सुखस्य आनन्दरूपस्य ऐकान्तिकस्य अव्यभिचारिणः अमृतादिस्वभावस्य परमानन्दरूपस्य परमात्मनः प्रत्यगात्मा प्रतिष्ठा, सम्यग्ज्ञानेन परमात्मतया निश्चीयते । तदेतत् ‘ब्रह्मभूयाय कल्पते’(भ. गी. १४ । २६) इति उक्तम् । यया च ईश्वरशक्त्या भक्तानुग्रहादिप्रयोजनाय ब्रह्म प्रतिष्ठते प्रवर्तते, सा शक्तिः ब्रह्मैव अहम् , शक्तिशक्तिमतोः अनन्यत्वात् इत्यभिप्रायः । अथवा, ब्रह्मशब्दवाच्यत्वात् सविकल्पकं ब्रह्म । तस्य ब्रह्मणो निर्विकल्पकः अहमेव नान्यः प्रतिष्ठा आश्रयः । किंविशिष्टस्य ? अमृतस्य अमरणधर्मकस्य अव्ययस्य व्ययरहितस्य । किञ्च, शाश्वतस्य च नित्यस्य धर्मस्य ज्ञाननिष्ठालक्षणस्य सुखस्य तज्जनितस्य ऐकान्तिकस्य एकान्तनियतस्य च, ‘प्रतिष्ठा अहम्’ इति वर्तते ॥ २७ ॥
In plain words
"And why is that?" To this the answer is given —
Brahman here means the Supreme Self, and here is why I am called its support: everything rests, is established, in me — that's exactly what 'support' means, and that support is the innermost Self. What kind of Brahman is this? The immortal, the imperishable; the unchanging, the never-altering; the dharma that is eternal and everlasting, the very dharma that is knowledge itself, reached only through the discipline of that knowledge; the happiness that is nothing but bliss, absolute, unfailing, whose whole nature is immortality, the very shape of supreme bliss — all of this belongs to the Supreme Self, and the innermost Self is its support. Through right knowledge this is settled beyond doubt: it is nothing but the Supreme Self. This is exactly what was already said: 'he becomes fit to become Brahman' (Bhagavad Gītā 14.26). And that power of the Lord through which, for the sake of his devotees' welfare, Brahman comes to stand and act — that very power is Brahman itself, is me — because power and the one who holds it are never truly separate. That is the intended meaning. Or, read another way: since the word 'Brahman' can also mean Brahman-with-attributes, then of that qualified Brahman, I, the attributeless reality, and no one else, am the support, the ground it rests on. What kind of support? The immortal, one whose very nature is never to die; the imperishable, free of all decay. And more: the eternal, everlasting dharma marked by steadiness in knowledge; the happiness born from that very steadiness, absolute, fixed without exception — 'I am the support': that statement holds true here as well.
Close to the Sanskrit
"From what [does] this [follow]?" — thus [being asked], it is said —
Of Brahman, [i.e.] of the Supreme Self, indeed — because 'the support: I am, [i.e.] I am established in this' — thus, [I am] the support, [i.e.] the inner Self. Of what sort of Brahman? Of the immortal, imperishable; of the unchanging, immutable; of the eternal and everlasting dharma, [i.e.] the dharma consisting in knowledge, attainable through the discipline of that knowledge; of the happiness whose nature is bliss, absolute, unfailing, whose nature is immortality and the like, of the form of supreme bliss, of the Supreme Self — the inner Self is its support; this is ascertained, through right knowledge, as being the Supreme Self. This very point was already stated: 'he becomes fit for becoming Brahman' (Bhagavad Gītā 14.26). And that power of the Lord by which, for the purpose of grace to devotees and so on, Brahman is established and functions — that power itself is Brahman, [i.e.] I — because power and its possessor are not different: this is the purport. Or alternatively: because of being denoted by the word 'Brahman', [there is] Brahman with attributes. Of that Brahman, the attributeless one, I alone, not another, [am] the support, the basis. Of what qualities? Of the immortal, having the nature of not dying; of the imperishable, devoid of decay. Moreover, of the eternal and everlasting dharma characterized by steadfastness in knowledge; of the happiness born from that, absolute, exclusively fixed — 'I am the support': thus it stands.