8-17 to 8-19

सहस्र युग पर्यन्तम् अहर्यत् ब्रह्मणो विदुः ।
रात्रिम् युग सहस्रान्ताम् ते अहोरात्र विदो जनाः ॥ १७ ॥
अव्यक्तात् व्यक्तयः सर्वाः प्रभवन्ति अहरागमे ।
रात्र्यागमे प्रलीयन्ते तत्रैव अव्यक्तसन्ज्ञके ॥ १८ ॥
भूतग्रामः स एवायम् भूत्वा भूत्वा प्रलीयते ।
रात्र्यागमे अवशः पार्थ प्रभवति अहरागमे ॥ १९ ॥

sahasra yuga paryantam aharyat brahmaNo viduH |
rAtrim yuga sahasrAntAm te ahorAtra vido janAH || 17 ||
avyaktAt vyaktayaH sarvAH prabhavanti aharAgame |
rAtryAgame pralIyante tatraiva avyaktasanjJake || 18 ||
bhUtagrAmaH sa evAyam bhUtvA bhUtvA pralIyate |
rAtryAgame avazaH pArtha prabhavati aharAgame || 19 ||

ते जनाः [te janAH] The people अहोरात्र विदो [ahorAtra vido] who have learnt the measures of day and night विदुः [viduH] know यत् ब्रह्मणो अहः [yat brahmaNo ahaH] that a day of Brahma (the primary engineer of the universe) यत् सहस्र युग पर्यन्तम् [yat sahasra yuga paryantam] is equal to a thousand four-yuga periods. रात्रिम् [rAtrim] Similarly, his night युग सहस्रान्तम् [yuga sahasrAntam] lasts a thousand four-yuga periods too. अहरागमे [aharAgame] When this day arrives, सर्वाः व्यक्तयः [sarvAH vyaktayaH] all of creation प्रभवन्ति [prabhavanti] comes into being अव्यक्तात् [avyaktAt] from the state of being imperceptible. रात्र्यागमे [rAtryAgame] When the night of Brahma arrives, प्रलीयन्ते [pralIyante] they dissolve तत्रैव [tatraiva] into the same अव्यक्तसन्ज्ञके [avyaktasanjJake] state of being imperceptible. पार्थ [pArtha] Arjuna, स एव [sa eva] The same अयम् भूतग्रामः [ayam bhUtagrAmaH] world of beings भूत्वा भूत्वा [bhUtvA bhUtvA] gets created again and again प्रलीयते [pralIyate] and gets dissolved रात्र्यागमे [rAtryAgame] when the night comes. अहरागमे [aharAgame] When the day arrives, प्रभवति [prabhavati] it comes into being, अवशः [avazaH] it’s unstoppable.

There is a great variety of beings in this universe – humans, other creatures, right up to Brahma, the engineer of the universe. The arrangement of day and night for various beings is different. People who are aware of this would know that one day of Brahma lasts a thousand four-yuga periods. The duration of the night is similar to the day. It is so by My intent.

When such a day of Brahma arrives, everything in this world - the environment, bodies and organs, things that are to be experienced, the different individuals that experience them - come into being from an imperceptible state, which is situated in the body of Brahma.

In this imperceptible state, they cannot be distinguished as individuals. The word अव्यक्त [avyakta] means ‘imperceptible’, ‘a state of being indistinct’.

When the following night arrives, they dissolve into the same indistinct state inside the body of Brahma - they cease to be perceptible individuals.

The very same ecosystem of individuals comes into being repeatedly when the day arrives - an inevitable consequence of the deeds they committed in the past. They dissolve and become imperceptible at nightfall. They become perceptible again when the day arrives.

After the passage of 100 years consisting of such days and nights, which to humans means the passage of several thousand yuga , all worlds dissolve into Me, including the world of the principal engineer Brahma, including all individuals, including Brahma himself - as said in [subAla.2]: ‘Solids dissolve in liquids, the liquids dissolve into energy’

Thus, the world dissolves into an imperceptible state, all the way till the indestructible and the invisible. It finally dissolves into Me alone.

In this way, everything other than Me is inevitably born and destroyed in a time-bound manner. It implies that those who yearn for wealth inevitably return again and again. On the other hand, those who have approached and achieved Me aren’t forced into this cycle of inevitable return.

Next, the Lord says that people who worship Him while yearning to experience the Self are freed from return too.