Standard Translation Chapter 4

श्रीभगवानुवाच। इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।

śrī-bhagavān uvāca | imaṃ vivasvate yogaṃ proktavān aham avyayam | vivasvān manave prāha manur ikṣvākave 'bravīt ||

[4.1] The Lord said: I spoke this unfailing yoga to Vivasvat. Vivasvat told it to Manu; Manu spoke it to Ikṣvāku.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
imam (इमम्): imam, accusative: “this.”.
vivasvate (विवस्वते): Dative of vivasvat: vi- + vas, “to shine.” To Vivasvat, the shining sun.
yogam (योगम्): from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way. Here: yoga.
proktavān (प्रोक्तवान्): pra- + vac, possessive past. (He) spoke forth.
aham (अहम्): aham, “I.”.
avyayam (अव्ययम्): a- (“not”) + vyaya (from vi-i, “to go apart, to spend”). Unfailing; what does not go-apart.
vivasvān (विवस्वान्): Vivasvat, the sun, the shining one (vi-vas).
manave (मनवे): Dative of manu, from man, “to think.” To Manu, the thinking first-man.
prāha (प्राह): pra- + ah. He told forth.
manuḥ (मनुः): Manu, from man, “to think.” The thinking first-man.
ikṣvākave (इक्ष्वाकवे): Dative of Ikṣvāku, first of the solar kings. To Ikṣvāku.
abravīt (अब्रवीत्): Imperfect of brū, “to speak.” He spoke.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप।

evaṃ paramparā-prāptam imaṃ rājarṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ parantapa ||

[4.2] Thus received in succession, the royal seers knew this. In the long time here that yoga was lost, O scorcher of foes.

Word make-up

evam (एवम्): evam, “thus; in this way.”.
paramparā-prāptam (परम्परा-प्राप्तम्): paramparā (paraṃ-parā, “one after another.” Succession; a from-further-to-further) + prāptam (from pra-āp, “to reach.” A gaining; a reaching). Together: received in succession.
imam (इमम्): imam, accusative: “this.”.
rāja-ṛṣayaḥ (राज-ऋषयः): rāja + ṛṣayaḥ. Together: the royal seers.
viduḥ (विदुः): Perfect of vid, “to know.” They knew; they know.
saḥ (सः): saḥ, “he; that one.”.
kālena (कालेन): kāla, “time,” from kal, “to drive, to count.” Time as what drives. Here: by time.
iha (इह): iha, “here; in this world.”
mahatā (महता): mahat, from mah, “to be great.” Great; the large.
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
naṣṭaḥ (नष्टः): from naś, “to perish.” Lost; perished. Here: was lost.
parantapa (परन्तप): param (“foe, other”) + tapa (from tap, “to heat”). Scorcher of foes.

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्।

sa evāyaṃ mayā te 'dya yogaḥ proktaḥ purātanaḥ | bhakto 'si me sakhā ceti rahasyaṃ hy etad uttamam ||

[4.3] That same ancient yoga I have spoken to you today. You are my devotee and my friend; this is the highest secret.

Word make-up

saḥ eva ayam (सः एव अयम्): saḥ, “he; that one.”. Just so; indeed; only. Emphatic. ayam, “this one.”. Together: that same.
mayā (मया): mayā, instrumental of aham: “by me.”.
te (ते): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses.
adya (अद्य): Indeclinable: “today.”
yogaḥ (योगः): yuj, “to yoke, to join, to harness.” Yoking. Not a vague “practice.”
proktaḥ (प्रोक्तः): pra- + vac. Spoken forth.
purātanaḥ (पुरातनः): from purā, “formerly.” Ancient; belonging to former time.
bhaktaḥ (भक्तः): bhaj, “to share, to partake.” One who shares-in. Not thin “devotee.”
asi (असि): asi, “you are,” from as, “to be.” Also “sword” in 4.42.
me (मे): me, enclitic of aham: “my, to me, of me.”.
sakhā (सखा): sakhi, “friend.”.
ca iti (च इति): ca, “and.” iti, “thus.” And so.
rahasyam (रहस्यम्): from rahas, “secret, solitude.” A secret; what is set apart.
hi (हि): For; indeed. Marks a reason.
etat (एतत्): etat, “this.”.
uttamam (उत्तमम्): ud- (“up”) + tama (superlative). The upmost, the highest.

अर्जुन उवाच। अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति।

arjuna uvāca | aparaṃ bhavato janma paraṃ janma vivasvataḥ | katham etad vijānīyāṃ tvam ādau proktavān iti ||

[4.4] Arjuna said: Your birth is later; Vivasvat's birth was earlier. How am I to understand that you spoke this in the beginning?

Word make-up

arjunaḥ (अर्जुनः): from ṛj/arjuna, “white, straight.” Arjuna.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
aparam (अपरम्): apara, “other; later.”.
bhavataḥ (भवतः): bhava, imperative of bhū: “become; be.”. Here: your.
janma (जन्म): from jan, “to be born.” Birth.
param (परम्): para, “beyond, further.” The high, the further; as a noun, the highest.
janma (जन्म): from jan, “to be born.” Birth.
vivasvataḥ (विवस्वतः): Genitive of vivasvat: vi- + vas, “to shine.” Of Vivasvat, the shining sun.
katham (कथम्): katham, “how?”.
etat (एतत्): etat, “this.”.
vijānīyām (विजानीयाम्): vi- + jñā, optative. Am I to know distinctly.
tvam (त्वम्): tvam, “you.”.
ādau (आदौ): ādau, locative of ādi: “in the beginning.”.
proktavān (प्रोक्तवान्): pra- + vac, possessive past. (He) spoke forth.
iti (इति): Thus. Marks quoted speech or a close.

श्रीभगवानुवाच। बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।

śrī-bhagavān uvāca | bahūni me vyatītāni janmāni tava cārjuna | tāny ahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||

[4.5] The Lord said: Many births of mine have passed, and of yours, Arjuna. I know them all; you do not know them, O scorcher of foes.

Word make-up

śrī-bhagavān (श्री-भगवान्): śrī is splendour, the honour-prefix. bhagavān is one who has bhaga (share, majesty), from bhaj, “to share, to partake.” Not a personal name here: the Lord, the one possessed of majesty.
uvāca (उवाच): Perfect of vac, “to speak.” He said.
bahūni (बहूनि): bahūni, “many (neuter).”.
me (मे): me, enclitic of aham: “my, to me, of me.”.
vyatītāni (व्यतीतानि): vi-ati-i. Have passed.
janmāni (जन्मानि): from jan, “to be born.” Birth. Here: births.
tava (तव): tava, “your; of you.”.
ca (च): And.
arjuna (अर्जुन): from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna.
tāni (तानि): tāni, neuter plural: “them; those.”.
aham (अहम्): aham, “I.”.
veda (वेद): Perfect of vid, “to know.” He knows; one knows.
sarvāṇi (सर्वाणि): sarvāṇi, “all (neuter plural).”.
na (न): Not.
tvam (त्वम्): tvam, “you.”.
vettha (वेत्थ): from vid, “to know.” You know.
parantapa (परन्तप): param (“foe, other”) + tapa (from tap, “to heat”). Scorcher of foes.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया।

ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san | prakṛtiṃ svām adhiṣṭhāya sambhavāmy ātma-māyayā ||

[4.6] Though I am unborn, my ātman unfailing, though I am lord of beings, standing over my own prakṛti I come to be by my own māyā.

Word make-up

ajaḥ (अजः): a- (“not”) + ja (from jan, “to be born”). Unborn.
api (अपि): Even; also.
san (सन्): san, present participle of as: “being.”.
avyaya-ātmā (अव्यय-आत्मा): avyaya (a- (“not”) + vyaya (from vi-i, “to go apart, to spend”)) + ātmā (ātman, “self, breath.” The self as the breathing one within). Together: whose self is unfailing.
bhūtānām (भूतानाम्): past participle of bhū, “to be.” What has come to be; a being. Here: of beings.
īśvaraḥ (ईश्वरः): from īś, “to own, to rule.” The lord; the one who owns.
api (अपि): Even; also.
san (सन्): san, present participle of as: “being.”.
prakṛtim (प्रकृतिम्): pra- + kṛ, “to make.” The making-forth. Not a thin “nature.”
svām (स्वाम्): sva, “own.”. Here: my own.
adhiṣṭhāya (अधिष्ठाय): Gerund of adhi-sthā, “to stand over.” Having taken one’s stand over.
sambhavāmi (सम्भवामि): sam- + bhū. I come to be.
ātma-māyayā (आत्म-मायया): ātma (ātman, “self, breath.” The self as the breathing one within) + māyayā. Together: by my own māyā.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्।

yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham ||

[4.7] Whenever dharma declines, Bhārata, and adharma rises up, then I bring myself forth.

Word make-up

yadā yadā (यदा यदा): yadā, “when,” repeated. Whenever; when and when.
hi (हि): For; indeed. Marks a reason.
dharmasya (धर्मस्य): dhṛ, “to hold, to uphold.” That which holds a thing in its way. The holding. Not a one-word “religion.”
glāniḥ (ग्लानिः): from glai, “to be weary.” Decline; a wearing-out.
bhavati (भवति): bhavati, from bhū, “to be.” It comes to be; there is.
bhārata (भारत): descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata.
abhyutthānam (अभ्युत्थानम्): abhi- (“toward”) + ut-thā, “to stand up.” A rising-up. Here: rising up.
adharmasya (अधर्मस्य): a- (“not”) + dharma (from dhṛ, “to hold”). The not-holding; what is against the holding-law. Here: of adharma.
tadā (तदा): tadā, “then; at that time.”.
ātmānam (आत्मानम्): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
sṛjāmi (सृजामि): from sṛj, “to emit.” I bring forth.
aham (अहम्): aham, “I.”.

परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे।

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām | dharma-saṃsthāpanārthāya sambhavāmi yuge yuge ||

[4.8] For the protection of the good, and for the destruction of those who do evil, and for the establishing of dharma, I come to be age after age.

Word make-up

paritrāṇāya (परित्राणाय): Dative of pari-trā, “to protect around.” For the protection.
sādhūnām (साधूनाम्): Genitive plural of sādhu, from sādh, “to go straight.” Of the good; of those who go straight.
vināśāya (विनाशाय): Dative of vi-nāśa (vi + naś, “to perish”). For the destruction; for the perishing-apart.
ca (च): And.
duṣkṛtām (दुष्कृताम्): dus- + kṛ, “to do.” Ill-done. Here: of those who do evil.
dharma-saṃsthāpana-arthāya (धर्म-संस्थापन-अर्थाय): dharma (from dhṛ, “to hold, to bear.” What holds a thing in its way: the holding-law, dharma) + saṃsthāpana (sam- + sthā, “to stand” + causative) + arthāya. Together: for the establishing of dharma.
sambhavāmi (सम्भवामि): sam- + bhū. I come to be.
yuge yuge (युगे युगे): yuga, “yoke, age,” repeated. Age after age.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।

janma karma ca me divyam evaṃ yo vetti tattvataḥ | tyaktvā dehaṃ punar janma naiti mām eti so 'rjuna ||

[4.9] Who knows in truth my birth and karma as divine, leaving the body he does not come to birth again; he comes to me, Arjuna.

Word make-up

janma (जन्म): from jan, “to be born.” Birth.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
ca (च): And.
me (मे): me, enclitic of aham: “my, to me, of me.”.
divyam (दिव्यम्): from div, “to shine.” Divine; of the shining sky. Accusative/neuter.
evam (एवम्): evam, “thus; in this way.”.
yaḥ (यः): yaḥ, “who; which (masculine).”.
vetti (वेत्ति): from vid, “to know.” He knows.
tattvataḥ (तत्त्वतः): tad, “that” + -tva. The that-ness of a thing. Not a thin “truth.”
tyaktvā (त्यक्त्वा): Gerund of tyaj, “to abandon.” Having dropped; having given up.
deham (देहम्): from dih, “to smear, to plaster.” The body as the plastered form.
punaḥ (पुनः): Adverb: “again, back.”
janma (जन्म): from jan, “to be born.” Birth.
na eti (न एति): Not. from i, “to go.” He goes; comes. Together: does not come to.
mām (माम्): mām, accusative of aham: “me.”.
eti (एति): from i, “to go.” He goes; comes.
saḥ (सः): saḥ, “he; that one.”.
arjuna (अर्जुन): from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः।

vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ | bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ ||

[4.10] Rid of longing, fear, and anger, made of me, taking refuge in me, many, purified by jñāna-tapas, have come to my bhāva.

Word make-up

vīta-rāga-bhaya-krodhāḥ (वीत-राग-भय-क्रोधाः): vīta + rāga (from rañj, “to be dyed, to be coloured.” Attraction as a dyeing of the mind; longing) + bhaya (from bhī, “to fear.” Fear) + krodhāḥ (from krudh, “to be angry.” Anger as the heated mind). Together: rid of longing, fear, and anger.
mat-mayāḥ (मत्-मयाः): mat (mad-/mat-, “me, my.” Stem of aham in compounds) + mayāḥ (mayā, instrumental of aham: “by me.”). Together: made of me.
mām (माम्): mām, accusative of aham: “me.”.
upāśritāḥ (उपाश्रिताः): upa-ā-śri, “to lean near.” Taking refuge; having leaned unto.
bahavaḥ (बहवः): bahavaḥ, “many.”.
jñāna-tapasā (ज्ञान-तपसा): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + tapasā (from tap, “to heat.” Heat; the heating of austerity). Together: by the heat of knowledge.
pūtāḥ (पूताः): from pū. Purified.
mat-bhāvam (मत्-भावम्): mat (mad-/mat-, “me, my.” Stem of aham in compounds) + bhāvam (from bhū, “to be.” Coming-to-be; a state of being). Together: my being.
āgatāḥ (आगताः): ā- + gam. Have come.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।

ye yathā māṃ prapadyante tāṃs tathaiva bhajāmy aham | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ ||

[4.11] As they approach me, so I serve them. People follow my path in every way, Pārtha.

Word make-up

ye (ये): ye, “who (plural).”.
yathā (यथा): yathā, “as.”.
mām (माम्): mām, accusative of aham: “me.”.
prapadyante (प्रपद्यन्ते): pra- + pad. They approach; they go forth to.
tān (तान्): tān, accusative plural: “them.”.
tathā eva (तथा एव): tathā, “so.”. Just so; indeed; only. Emphatic. Together: just so.
bhajāmi (भजामि): from bhaj, “to share, to serve.” I serve; I share myself with.
aham (अहम्): aham, “I.”.
mama (मम): mama, “of me; my.”.
vartma (वर्त्म): from vṛt, “to turn.” A path as a turning-track.
anuvartante (अनुवर्तन्ते): anu- + vṛt, “to turn.” They follow; they turn after.
manuṣyāḥ (मनुष्याः): from manu. A human; a man. Here: people.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
sarvaśaḥ (सर्वशः): sarvaśas, “in every way; on every side.”.

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः। क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ | kṣipraṃ hi mānuṣe loke siddhir bhavati karma-jā ||

[4.12] Desiring siddhi of karmas, they offer here to the gods. For in the human world, siddhi born of karma comes quickly.

Word make-up

kāṅkṣantaḥ (काङ्क्षन्तः): from kāṅkṣ, “to desire.” Desiring.
karmaṇām (कर्मणाम्): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
siddhim (सिद्धिम्): sidh, “to reach, to succeed.” Fulfilment.
yajante (यजन्ते): from yaj, “to offer.” They sacrifice; they offer.
iha (इह): iha, “here; in this world.”
devatāḥ (देवताः): deva (from div, “to shine”) + -tā. A divinity; a shining power. Here: to the gods.
kṣipram (क्षिप्रम्): kṣipra, from kṣip, “to throw.” Quick, as a throw is quick. Here: quickly.
hi (हि): For; indeed. Marks a reason.
mānuṣe (मानुषे): from manu. Human; of humans.
loke (लोके): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
siddhiḥ (सिद्धिः): sidh, “to reach, to succeed.” Fulfilment.
bhavati (भवति): bhavati, from bhū, “to be.” It comes to be; there is.
karma-jā (कर्म-जा): karma (from kṛ, “to do.” The deed; action as what is done) + jā. Together: born of action.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।

cātur-varṇyaṃ mayā sṛṣṭaṃ guṇa-karma-vibhāgaśaḥ | tasya kartāram api māṃ viddhy akartāram avyayam ||

[4.13] The fourfold varṇa was created by me according to the division of guṇa and karma. Know me as its maker and also as the unfailing non-doer.

Word make-up

cātuḥ-varṇyam (चातुः-वर्ण्यम्): cātuḥ + varṇyam (from vṛ, “to cover, to colour.” Colour; class as a colouring). Together: the fourfold varṇa.
mayā (मया): mayā, instrumental of aham: “by me.”.
sṛṣṭam (सृष्टम्): Past participle of sṛj, “to emit.” Created; sent forth.
guṇa-karma-vibhāgaśaḥ (गुण-कर्म-विभागशः): guṇa (guṇa, “strand, thread, quality.” A strand of prakṛti; a quality that binds) + karma (from kṛ, “to do.” The deed; action as what is done) + vibhāgaśaḥ. Together: according to the division of guṇa and action.
tasya (तस्य): tasya, “of him; of that.”.
kartāram (कर्तारम्): Accusative of kartṛ, from kṛ, “to do.” The maker; the doer.
api (अपि): Even; also.
mām (माम्): mām, accusative of aham: “me.”.
viddhi (विद्धि): Imperative of vid, “to know.” Know.
akartāram (अकर्तारम्): a- (“not”) + kartṛ (from kṛ, “to do”). The non-doer. Accusative.
avyayam (अव्ययम्): a- (“not”) + vyaya (from vi-i, “to go apart, to spend”). Unfailing; what does not go-apart.

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते।

na māṃ karmāṇi limpanti na me karma-phale spṛhā | iti māṃ yo 'bhijānāti karmabhir na sa badhyate ||

[4.14] karmas do not stain me; I have no craving for the fruit of karma. Who knows me thus is not bound by karmas.

Word make-up

na (न): Not.
mām (माम्): mām, accusative of aham: “me.”.
karmāṇi (कर्माणि): from kṛ, “to do.” The deed; action as what is done. Here: actions.
limpanti (लिम्पन्ति): from lip, “to smear.” They stain.
na (न): Not.
me (मे): me, enclitic of aham: “my, to me, of me.”.
karma-phale (कर्म-फले): karma (from kṛ, “to do.” The deed; action as what is done) + phale (from phal, “to bear fruit.” Fruit). Together: in the fruit of action.
spṛhā (स्पृहा): from spṛh, “to long for.” Longing.
iti (इति): Thus. Marks quoted speech or a close.
mām (माम्): mām, accusative of aham: “me.”.
yaḥ (यः): yaḥ, “who; which (masculine).”.
abhijānāti (अभिजानाति): abhi- + jñā, “to know.” He knows fully; he recognizes.
karmabhiḥ (कर्मभिः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
na (न): Not.
saḥ (सः): saḥ, “he; that one.”.
badhyate (बध्यते): Passive of bandh, “to bind.” Is bound.

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।

evaṃ jñātvā kṛtaṃ karma pūrvair api mumukṣubhiḥ | kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||

[4.15] Knowing this, karma was done even by the seekers of freedom of old. Therefore you too do karma, as the ancients did in still older time.

Word make-up

evam (एवम्): evam, “thus; in this way.”.
jñātvā (ज्ञात्वा): Gerund of jñā, “to know.” Having known.
kṛtam (कृतम्): past participle of kṛ, “to do.” Done. Here: was done.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
pūrvaiḥ (पूर्वैः): pūrva, “former, east, before.” Of old. Here: by those of old.
api (अपि): Even; also.
mumukṣubhiḥ (मुमुक्षुभिः): desiderative of muc, “to release.” A seeker of release. Here: by seekers of freedom.
kuru (कुरु): Imperative of kṛ, “to do.” Do.
karma eva (कर्म एव): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
tasmāt (तस्मात्): tasmāt, ablative: “from that; therefore.”.
tvam (त्वम्): tvam, “you.”.
pūrvaiḥ (पूर्वैः): pūrva, “former, east, before.” Of old. Here: by the ancients.
pūrva-taram (पूर्व-तरम्): pūrva (pūrva, “former, east, before.” Of old) + taram. Together: in still older time.
kṛtam (कृतम्): past participle of kṛ, “to do.” Done.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।

kiṃ karma kim akarmeti kavayo 'py atra mohitāḥ | tat te karma pravakṣyāmi yaj jñātvā mokṣyase 'śubhāt ||

[4.16] What is karma, what is akarma? Even the seers are confused here. I will tell you that karma, knowing which you will be freed from the unlovely.

Word make-up

kim (किम्): kim, “what? why?”.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kim (किम्): kim, “what? why?”.
akarma (अकर्म): a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction.
iti (इति): Thus. Marks quoted speech or a close.
kavayaḥ (कवयः): Nominative plural of kavi, from kū, “to see with insight.” Seers; poet-seers.
api (अपि): Even; also.
atra (अत्र): atra, “here.”.
mohitāḥ (मोहिताः): causative past of muh, “to be confused.” Confused; made to go astray.
tat (तत्): tad, “that.”.
te (ते): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
pravakṣyāmi (प्रवक्ष्यामि): pra- + vac, future. I will tell forth.
yat (यत्): yad, “which; what.”.
jñātvā (ज्ञात्वा): Gerund of jñā, “to know.” Having known.
mokṣyase (मोक्ष्यसे): Future of muc, “to release.” You will be freed.
aśubhāt (अशुभात्): a- + śubha. Foul; inauspicious. Here: from the unlovely.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।

karmaṇo hy api boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ | akarmaṇaś ca boddhavyaṃ gahanā karmaṇo gatiḥ ||

[4.17] One must know about karma, and one must know about vikarma, and one must know about akarma. The way of karma is deep.

Word make-up

karmaṇaḥ (कर्मणः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
hi api (हि अपि): hi, “for; indeed.” api, “even.” For even.
boddhavyam (बोद्धव्यम्): gerundive of budh, “to wake, to know.” Must be known; to be woken to.
boddhavyam (बोद्धव्यम्): gerundive of budh, “to wake, to know.” Must be known; to be woken to.
ca (च): And.
vikarmaṇaḥ (विकर्मणः): vi- (“apart, wrongly”) + karma (from kṛ, “to do”). Action gone apart: wrong deed. Here: of wrong action.
akarmaṇaḥ (अकर्मणः): a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction. Here: of inaction.
ca (च): And.
boddhavyam (बोद्धव्यम्): gerundive of budh, “to wake, to know.” Must be known; to be woken to.
gahanā (गहना): gahana, “deep, dense.” Deep as a thicket.
karmaṇaḥ (कर्मणः): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
gatiḥ (गतिः): from gam, “to go.” A way; a going. Here: the way.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।

karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ | sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt ||

[4.18] Who would see akarma in karma, and karma in akarma — he is the one possessed of buddhi among humans; he is joined, the doer of all karma.

Word make-up

karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
akarma (अकर्म): a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction.
yaḥ (यः): yaḥ, “who; which (masculine).”.
paśyet (पश्येत्): Optative of dṛś/paś, “to see.” Would see.
akarmaṇi (अकर्मणि): a- (“not”) + karma (kṛ, “to do”). Not-doing; inaction. Here: in inaction.
ca (च): And.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
yaḥ (यः): yaḥ, “who; which (masculine).”.
saḥ (सः): saḥ, “he; that one.”.
buddhi-mān (बुद्धि-मान्): buddhi (from budh, “to wake.” Understanding; the waking-faculty) + mān. Together: understanding.
manuṣyeṣu (मनुष्येषु): from manu. A human; a man. Here: among humans.
saḥ (सः): saḥ, “he; that one.”.
yuktaḥ (युक्तः): past participle of yuj, “to yoke.” Yoked; joined.
kṛtsna-karma-kṛt (कृत्स्न-कर्म-कृत्): kṛtsna (kṛtsna, “whole, entire.”) + karma (from kṛ, “to do.” The deed; action as what is done) + kṛt. Together: doer of all action.

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः। ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।

yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ | jñānāgni-dagdha-karmāṇaṃ tam āhuḥ paṇḍitaṃ budhāḥ ||

[4.19] Whose every undertaking is free of desire and resolve — him, whose karmas have been burned in the fire of jñāna, the wise call a paṇḍita.

Word make-up

yasya (यस्य): yasya, “whose; of which.”.
sarve (सर्वे): sarve, “all (masculine plural).”.
samārambhāḥ (समारम्भाः): sam-ā-rabh. An undertaking; a taking-hold together. Here: undertakings.
kāma-saṅkalpa-varjitāḥ (काम-सङ्कल्प-वर्जिताः): kāma (from kam, “to wish, to love.” Desire; wishing) + saṅkalpa (sam- + kḷp, “to arrange.” Resolve as a forming-together; a wish-form) + varjitāḥ (from vṛj, “to twist away, to exclude.” Excluded; free of). Together: free of desire and resolve.
jñāna-agni-dagdha-karmāṇam (ज्ञान-अग्नि-दग्ध-कर्माणम्): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + agni (agni, “fire.” The burning one) + dagdha (from dah, “to burn.” Burned) + karmāṇam. Together: whose actions have been burned in the fire of knowledge.
tam (तम्): tam, accusative of saḥ: “him; that.”.
āhuḥ (आहुः): Perfect of ah, “to say.” They say; they name.
paṇḍitam (पण्डितम्): Inflected from paṇḍita. paṇḍita: learned, from a stem of wisdom/heap. One who knows.
budhāḥ (बुधाः): from budh, “to wake.” A wise one; one awake. Here: the wise.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।

tyaktvā karma-phalāsaṅgaṃ nitya-tṛpto nirāśrayaḥ | karmaṇy abhipravṛtto 'pi naiva kiñcit karoti saḥ ||

[4.20] Having given up clinging to the fruit of karma, always satisfied, without a support — even though fully engaged in karma, he does nothing at all.

Word make-up

tyaktvā (त्यक्त्वा): Gerund of tyaj, “to abandon.” Having dropped; having given up.
karma-phala-āsaṅgam (कर्म-फल-आसङ्गम्): karma (from kṛ, “to do.” The deed; action as what is done) + phala (from phal, “to bear fruit.” Fruit) + āsaṅgam (ā- (“unto”) + saṅga (from sañj, “to cling”)). Together: clinging to the fruit of action.
nitya-tṛptaḥ (नित्य-तृप्तः): Always satisfied (nitya + tṛp).
nirāśrayaḥ (निराश्रयः): nir- (“out, without”) joined to āśrayaḥ. ā-śri, “to lean toward.” A leaning-on; having taken lean-on (refuge as leaning). Together the form means nir + that sense.
karmaṇi (कर्मणि): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
abhipravṛttaḥ api (अभिप्रवृत्तः अपि): Fully engaged (abhi-pra-vṛt). Even; also. Together: even though fully engaged.
na eva (न एव): Negation: “not.” Particle of restriction or emphasis: “only, just, indeed.”
kiñcit (किञ्चित्): kiñcid, “anything; something.”.
karoti (करोति): From kṛ, “to do, to make.” To do; having done; doing.
saḥ (सः): saḥ, “he; that one.”.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्।

nirāśīr yata-cittātmā tyakta-sarva-parigrahaḥ | śārīraṃ kevalaṃ karma kurvan nāpnoti kilbiṣam ||

[4.21] Without hope, mind and ātman restrained, having given up all taking — doing only karma of the body, he does not take on fault.

Word make-up

nirāśīḥ (निराशीः): nir- (“without”) + āśis, “hope, wish.” Without hope; without a wish held out.
yata-citta-ātmā (यत-चित्त-आत्मा): yata + citta (from cit, “to notice.” The noticed-mind; thought-stuff) + ātmā (ātman, “self, breath.” The self as the breathing one within). Together: mind and self restrained.
tyakta-sarva-parigrahaḥ (त्यक्त-सर्व-परिग्रहः): tyakta (Past participle of tyaj) + sarva (sarva, “all; whole.”) + parigrahaḥ (pari- + grah). Together: having given up all taking.
śārīram (शारीरम्): of the śarīra (body, the wearing support). Bodily; of the body. Neuter.
kevalam (केवलम्): kevala, “alone, only.” Mere; sole.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kurvan (कुर्वन्): From kṛ, “to do, to make.” To do; having done; doing.
na āpnoti (न आप्नोति): Not. ā- + āp, “to reach.” He attains. Together: does not take on.
kilbiṣam (किल्बिषम्): kilbiṣa, “fault, stain.”.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।

yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ | samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate ||

[4.22] Content with gain that comes of itself, beyond the pairs, without envy, the same in success and failure — even having acted, he is not bound.

Word make-up

yadṛcchā-lābha-santuṣṭaḥ (यदृच्छा-लाभ-सन्तुष्टः): yadṛcchā (yad-ṛcchā, “what comes of itself” (ṛ, “to go”)) + lābha (from labh, “to obtain.” Gain) + santuṣṭaḥ (sam- + tuṣ). Together: content with gain that comes of itself.
dvandva-atītaḥ (द्वन्द्व-अतीतः): dvandva (pair of opposites) + atītaḥ. Together: beyond the pairs.
vimatsaraḥ (विमत्सरः): vi- + matsara. Without envy.
samaḥ (समः): sama, “even, same, equal.”. Here: the same.
siddhau (सिद्धौ): past participle of sidh, “to succeed.” Accomplished. Here: in success.
asiddhau (असिद्धौ): a- (“not”) + siddhi (from sidh). Non-accomplishment; failure. Here: in failure.
ca (च): And.
kṛtvā api (कृत्वा अपि): Gerund of kṛ, “to do.” Having done; having made. Even; also. Together: even having acted.
na nibadhyate (न निबध्यते): Not. ni- + bandh. Is bound down. Together: is not bound.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते।

gata-saṅgasya muktasya jñānāvasthita-cetasaḥ | yajñāyācarataḥ karma samagraṃ pravilīyate ||

[4.23] For one whose clinging is gone, who is free, whose mind is set in jñāna, who acts for yajña — karma dissolves entirely.

Word make-up

gata-saṅgasya (गत-सङ्गस्य): Compound. gata: From gam / yā, “to go.” Goes; they go; having gone; gone; he goes. saṅgasya: From sañj, “to cling, to stick.” Clinging.
muktasya (मुक्तस्य): Genitive of mukta, past of muc, “to release.” Of one who is freed.
jñāna-avasthita-cetasaḥ (ज्ञान-अवस्थित-चेतसः): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + avasthita + cetasaḥ (from cit, “to notice.” Mind; awareness). Together: whose mind is set in knowledge.
yajñāya (यज्ञाय): Dative of yajña, from yaj, “to offer.” For the offering.
ācarataḥ (आचरतः): Genitive participle of ā-car, “to practice.” Of one performing.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
samagram (समग्रम्): sam- + agra. Entire; all together to the tip.
pravilīyate (प्रविलीयते): pra- + lī. Dissolves forth.

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।

brahmārpaṇaṃ brahma havir brahmāgnau brahmaṇā hutam | brahmaiva tena gantavyaṃ brahma-karma-samādhinā ||

[4.24] The offering is brahman, the oblation is brahman, offered in the fire of brahman by brahman. brahman itself is to be reached by him whose samādhi is the karma that is brahman.

Word make-up

brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
arpaṇam (अर्पणम्): from ṛ, “to go,” causative arpayati “to place, to offer.” An offering-placement. Here: the offering.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
haviḥ (हविः): from hu, “to pour into fire.” The oblation; what is poured.
brahma-agnau (ब्रह्म-अग्नौ): brahma: that-which-is-vast (bṛh, “to be vast”), an entity, not the person-god Brahmā. agni: fire, locative. In the fire of that-which-is-vast.
brahmaṇā (ब्रह्मणा): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
hutam (हुतम्): past participle of hu, “to pour into fire.” Offered; poured.
brahma eva (ब्रह्म एव): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
tena (तेन): tena, “by that; by him.”.
gantavyam (गन्तव्यम्): Gerundive of gam, “to go.” To be gone to; to be reached.
brahma-karma-samādhinā (ब्रह्म-कर्म-समाधिना): brahma: that-which-is-vast (bṛh), an entity. karma: from kṛ, “to do,” the deed. samādhi: sam-ā-dhā, a placing-together. By one whose collectedness is the deed that is that-which-is-vast.

दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति।

daivam evāpare yajñaṃ yoginaḥ paryupāsate | brahmāgnāv apare yajñaṃ yajñenaivopajuhvati ||

[4.25] Some yogīs attend wholly to a yajña that is of the gods. Others offer the yajña into the fire of brahman by yajña itself.

Word make-up

daivam (दैवम्): from deva (div, “to shine”). Of the gods; belonging to the shining ones.
eva (एव): Just so; indeed; only. Emphatic.
apare (अपरे): apare, “others; some.”.
yajñam (यज्ञम्): yaj, “to offer.” Offering.
yoginaḥ (योगिनः): yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
paryupāsate (पर्युपासते): pari-upa-ās, “to sit near all around.” They attend wholly to.
brahma-agnau (ब्रह्म-अग्नौ): brahma: that-which-is-vast (bṛh, “to be vast”), an entity, not the person-god Brahmā. agni: fire, locative. In the fire of that-which-is-vast.
apare (अपरे): apare, “others; some.”.
yajñam (यज्ञम्): yaj, “to offer.” Offering.
yajñena eva (यज्ञेन एव): from yaj, “to offer.” The offering. Just so; indeed; only. Emphatic. Together: by yajña itself.
upajuhvati (उपजुह्वति): upa- + hu. They offer into.

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति।

śrotrādīnīndriyāṇy anye saṃyamāgniṣu juhvati | śabdādīn viṣayān anya indriyāgniṣu juhvati ||

[4.26] Others offer the senses, beginning with hearing, into the fires of restraint. Others offer the objects, beginning with sound, into the fires of the senses.

Word make-up

śrotra-ādīni (श्रोत्र-आदीनि): śrotra (from śru, “to hear.” The organ of hearing) + ādīni (ādi, “beginning,” from ad, or ā-dā). Together: beginning with hearing.
indriyāṇi (इन्द्रियाणि): indriya: a sense-power, a faculty that seizes.
anye (अन्ये): anye, “others.”.
saṃyama-agniṣu (संयम-अग्निषु): saṃyama (sam- + yam, “to restrain.” Restraint; holding-together) + agniṣu. Together: into the fires of restraint.
juhvati (जुह्वति): from hu, “to pour.” They offer into fire.
śabda-ādīn (शब्द-आदीन्): śabda (from śabd, “to sound.” Sound; a word as sound) + ādīn (ādi, “beginning,” from ad, or ā-dā). Together: beginning with sound.
viṣayān (विषयान्): vi- (“apart”) + si, “to bind.” An object as what is set before the senses; a field of sense. Here: objects.
anye (अन्ये): anye, “others.”.
indriya-agniṣu (इन्द्रिय-अग्निषु): indriya (a sense-power; an organ of sense (connected with Indra as lord of power)) + agniṣu. Together: into the fires of the senses.
juhvati (जुह्वति): from hu, “to pour.” They offer into fire.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।

sarvāṇīndriya-karmāṇi prāṇa-karmāṇi cāpare | ātma-saṃyama-yogāgnau juhvati jñāna-dīpite ||

[4.27] Others offer all the actions of the senses and the actions of the prāṇa into the yoga-fire of ātman-restraint, kindled by jñāna.

Word make-up

sarvāṇi (सर्वाणि): sarvāṇi, “all (neuter plural).”.
indriya-karmāṇi (इन्द्रिय-कर्माणि): indriya (a sense-power; an organ of sense (connected with Indra as lord of power)) + karmāṇi (from kṛ, “to do.” The deed; action as what is done). Together: actions of the senses.
prāṇa-karmāṇi (प्राण-कर्माणि): prāṇa (pra- (“forth”) + an, “to breathe.” The forth-breath; the vital breath) + karmāṇi (from kṛ, “to do.” The deed; action as what is done). Together: actions of the breaths.
ca (च): And.
apare (अपरे): apare, “others; some.”.
ātma-saṃyama-yoga-agnau (आत्म-संयम-योग-अग्नौ): ātma (ātman, “self, breath.” The self as the breathing one within) + saṃyama (sam- + yam, “to restrain.” Restraint; holding-together) + yoga (from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way) + agnau (agni, “fire.” The burning one). Together: into the yoga-fire of self-restraint.
juhvati (जुह्वति): from hu, “to pour.” They offer into fire.
jñāna-dīpite (ज्ञान-दीपिते): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + dīpite (from dīp, “to shine.” Kindled; made to shine). Together: kindled by knowledge.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।

dravya-yajñās tapo-yajñā yoga-yajñās tathāpare | svādhyāya-jñāna-yajñāś ca yatayaḥ saṃśita-vratāḥ ||

[4.28] Some have yajña of goods, yajña of tapas, and yajña of yoga; and others, striving ones of sharpened vows, have yajña of recitation and of jñāna.

Word make-up

dravya-yajñāḥ (द्रव्य-यज्ञाः): dravya (from dru, “to run,” in the sense of movable goods) + yajñāḥ (from yaj, “to offer.” The offering). Together: those of yajña of goods.
tapas-yajñāḥ (तपस्-यज्ञाः): tapas (from tap, “to heat.” Heat; the heating of austerity) + yajñāḥ (from yaj, “to offer.” The offering). Together: those of yajña of heat.
yoga-yajñāḥ (योग-यज्ञाः): yoga (from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way) + yajñāḥ (from yaj, “to offer.” The offering). Together: those of yajña of yoga.
tathā (तथा): tathā, “so.”.
apare (अपरे): apare, “others; some.”.
svādhyāya-jñāna-yajñāḥ (स्वाध्याय-ज्ञान-यज्ञाः): svādhyāya (sva (“own”) + adhyāya (adhi-i, “to go over”)) + jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + yajñāḥ (from yaj, “to offer.” The offering). Together: those of yajña of recitation and of knowledge.
ca (च): And.
yatayaḥ (यतयः): Nominative plural of yati, from yat, “to strive.” Striving ones.
saṃśita-vratāḥ (संशित-व्रताः): saṃśita (sam- + śā, “to sharpen.” Sharpened) + vratāḥ (from vṛ, “to choose, to enclose.” A vow as a chosen enclosure). Together: of sharpened vows.

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।

apāne juhvati prāṇaṃ prāṇe 'pānaṃ tathāpare | prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ ||

[4.29] Some offer the prāṇa into the apāna, and others the apāna into the prāṇa; having stopped the movements of prāṇa and apāna, they are given over to prāṇāyāma.

Word make-up

apāne (अपाने): apa- (“away”) + an, “to breathe.” The away-breath; the downward breath. Here: into the out-breath.
juhvati (जुह्वति): from hu, “to pour.” They offer into fire.
prāṇam (प्राणम्): pra- + an, “to breathe.”
prāṇe (प्राणे): pra- (“forth”) + an, “to breathe.” The forth-breath; the vital breath. Here: into the in-breath.
apānam (अपानम्): apa- (“away”) + an, “to breathe.” The away-breath; the downward breath. Here: the out-breath.
tathā (तथा): tathā, “so.”.
apare (अपरे): apare, “others; some.”.
prāṇa-apāna-gatī (प्राण-अपान-गती): prāṇa (pra- (“forth”) + an, “to breathe.” The forth-breath; the vital breath) + apāna (apa- (“away”) + an, “to breathe.” The away-breath; the downward breath) + gatī (from gam, “to go.” A way; a going). Together: the two movements of in-breath and out-breath.
ruddhvā (रुद्ध्वा): Gerund of rudh, “to stop.” Having stopped.
prāṇāyāma-parāyaṇāḥ (प्राणायाम-परायणाः): prāṇāyāma (prāṇa (forth-breath) + āyāma (ā-yam, “to stretch”)) + parāyaṇāḥ. Together: given over to breath-restraint.

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।

apare niyatāhārāḥ prāṇān prāṇeṣu juhvati | sarve 'py ete yajña-vido yajña-kṣapita-kalmaṣāḥ ||

[4.30] Others, of regulated food, offer the prāṇas into the prāṇas. All these know yajña; their stains have been worn away by yajña.

Word make-up

apare (अपरे): apare, “others; some.”.
niyata-āhārāḥ (नियत-आहाराः): niyata (restrained; regulated) + āhārāḥ (taking-in; food). Together: of regulated food.
prāṇān (प्राणान्): pra- (“forth”) + an, “to breathe.” The forth-breath; the vital breath. Here: the breaths.
prāṇeṣu (प्राणेषु): pra- (“forth”) + an, “to breathe.” The forth-breath; the vital breath. Here: into the breaths.
juhvati (जुह्वति): from hu, “to pour.” They offer into fire.
sarve api (सर्वे अपि): sarve, “all (masculine plural).”. Even; also. Together: all.
ete (एते): ete, “these.”.
yajña-vidaḥ (यज्ञ-विदः): yajña (from yaj, “to offer.” The offering) + vidaḥ. Together: knowers of yajña.
yajña-kṣapita-kalmaṣāḥ (यज्ञ-क्षपित-कल्मषाः): yajña (from yaj, “to offer.” The offering) + kṣapita (from kṣap/kṣi, “to waste.” Worn away) + kalmaṣāḥ (kalmaṣa, “stain, taint.”). Together: whose stains have been worn away by yajña.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम।

yajña-śiṣṭāmṛta-bhujo yānti brahma sanātanam | nāyaṃ loko 'sty ayajñasya kuto 'nyaḥ kuru-sattama ||

[4.31] Those who eat the amṛta remainder of yajña go to everlasting brahman. This world is not for one without yajña; how then another, O best of Kurus?

Word make-up

yajña-śiṣṭa-amṛta-bhujaḥ (यज्ञ-शिष्ट-अमृत-भुजः): yajña (from yaj, “to offer.” The offering) + śiṣṭa (from śiṣ, “to leave.” Remainder; what is left) + amṛta (a- (“not”) + mṛta (from mṛ, “to die”)) + bhujaḥ. Together: eaters of the deathless remainder of yajña.
yānti (यान्ति): from yā, “to go.” They go.
brahma (ब्रह्म): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
sanātanam (सनातनम्): from sanā, “from of old.” Ancient and lasting; of old and still. Here: everlasting.
na (न): Not.
ayam (अयम्): ayam, “this one.”.
lokaḥ (लोकः): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
asti (अस्ति): asti, from as, “to be.” There is.
ayajñasya (अयज्ञस्य): a- + yajña. Without offering; one who does not offer. Here: for one without yajña.
kutaḥ (कुतः): kutaḥ, “from where? how then?”.
anyaḥ (अन्यः): anyaḥ, “another.”.
kuru-sattama (कुरु-सत्तम): Kuru + sattama (superlative of sat). O best of Kurus.

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।

evaṃ bahu-vidhā yajñā vitatā brahmaṇo mukhe | karma-jān viddhi tān sarvān evaṃ jñātvā vimokṣyase ||

[4.32] Thus many kinds of yajña are spread in the mouth of brahman. Know them all as born of karma. Knowing this, you will be freed.

Word make-up

evam (एवम्): evam, “thus; in this way.”.
bahu-vidhāḥ (बहु-विधाः): bahu (bahu, “much; many.”) + vidhāḥ. Together: of many kinds.
yajñāḥ (यज्ञाः): from yaj, “to offer.” The offering. Here: yajñas.
vitatāḥ (वितताः): vi- + tan, “to stretch.” Spread; stretched out. Here: are spread.
brahmaṇaḥ (ब्रह्मणः): bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
mukhe (मुखे): Inflected from mukha. mukha: mouth, face, forefront.
karma-jān (कर्म-जान्): karma (from kṛ, “to do.” The deed; action as what is done) + jān. Together: born of action.
viddhi (विद्धि): Imperative of vid, “to know.” Know.
tān (तान्): tān, accusative plural: “them.”.
sarvān (सर्वान्): sarvān, “all (accusative).”.
evam (एवम्): evam, “thus; in this way.”.
jñātvā (ज्ञात्वा): Gerund of jñā, “to know.” Having known.
vimokṣyase (विमोक्ष्यसे): vi- + muc, future. You will be fully freed.

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।

śreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa | sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate ||

[4.33] Better than yajña made of goods is the jñāna-yajña, O scorcher of foes. All karma in its entirety is completed in jñāna, Pārtha.

Word make-up

śreyān (श्रेयान्): Comparative of śrī / śrī- related “better, more splendid.” The better; what is more excellent.
dravya-mayāt (द्रव्य-मयात्): dravya (from dru, “to run,” in the sense of movable goods) + mayāt (mayi, locative of aham: “in me.”). Together: made of goods.
yajñāt (यज्ञात्): from yaj, “to offer.” The offering. Here: than yajña.
jñāna-yajñaḥ (ज्ञान-यज्ञः): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + yajñaḥ (from yaj, “to offer.” The offering). Together: the yajña of knowledge.
parantapa (परन्तप): param (“foe, other”) + tapa (from tap, “to heat”). Scorcher of foes.
sarvam (सर्वम्): sarvam, “all this.”.
karma (कर्म): kṛ, “to do.” What is done. Not a thin “action” as a slogan.
akhilam (अखिलम्): a- + khila, “waste land, gap.” Entire; without a gap.
pārtha (पार्थ): pārtha: son of Pṛthā (Kuntī). A patronym, not a mystical title.
jñāne (ज्ञाने): from jñā, “to know.” Knowing; knowledge as the act of knowing. Here: in knowledge.
parisamāpyate (परिसमाप्यते): pari-sam-āp, passive. Is completed.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।

tad viddhi praṇipātena paripraśnena sevayā | upadekṣyanti te jñānaṃ jñāninas tattva-darśinaḥ ||

[4.34] Learn that by homage, by questioning, by service. Those who know, who see the truth, will teach you jñāna.

Word make-up

tat (तत्): tad, “that.”.
viddhi (विद्धि): Imperative of vid, “to know.” Know.
praṇipātena (प्रणिपातेन): pra-ni-pat, “to fall down.” Homage as a falling-down. Here: by homage.
paripraśnena (परिप्रश्नेन): pari- + praśna (from prach, “to ask”). Questioning all around. Here: by questioning.
sevayā (सेवया): Instrumental of sevā, from sev, “to serve, to dwell near.” By service.
upadekṣyanti (उपदेक्ष्यन्ति): upa- + diś, future. They will teach.
te (ते): te, enclitic: “your, to you, of you.” Also nominative plural “they” in some verses.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
jñāninaḥ (ज्ञानिनः): jñā, “to know.” + -in. One who knows.
tattva-darśinaḥ (तत्त्व-दर्शिनः): tattva (tad + tva, “that-ness.” What a thing is; the that of it) + darśinaḥ (one who sees (dṛś)). Together: who see the truth.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि (var अशेषाणि)।

yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava | yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi ||

[4.35] Knowing which you will not again come to confusion in this way, son of Pāṇḍu — by which you will see all beings without remainder in the ātman, and then in me.

Word make-up

yat (यत्): yad, “which; what.”.
jñātvā (ज्ञात्वा): Gerund of jñā, “to know.” Having known.
na punaḥ (न पुनः): Negation: “not.” Adverb: “again, back.”
moham (मोहम्): from muh, “to be confused.” Confusion.
evam (एवम्): evam, “thus; in this way.”.
yāsyasi (यास्यसि): Future of yā, “to go.” You will go.
pāṇḍava (पाण्डव): Descendants of Pāṇḍu (pāṇḍu “pale”). The pale-king’s sons.
yena (येन): yena, “by which; by whom.”.
bhūtāni (भूतानि): past participle of bhū, “to be.” What has come to be; a being. Here: beings.
aśeṣeṇa (अशेषेण): Instrumental of a-śeṣa, “without remainder.” Without remainder; entirely.
drakṣyasi (द्रक्ष्यसि): Future of dṛś, “to see.” You will see.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
atha u (अथ उ): Then; now. A starting-particle. And; further. A slight connective. Together: and then.
mayi (मयि): mayi, locative of aham: “in me.”.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि।

api ced asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ | sarvaṃ jñāna-plavenaiva vṛjinaṃ santariṣyasi ||

[4.36] Even if you are the worst doer of evil among all the evil, you will cross all wrong by the boat of jñāna alone.

Word make-up

api cet (अपि चेत्): Particle: “also, even, though.” cet is a form used in this verse; read it from its pieces and its root.
asi (असि): asi, “you are,” from as, “to be.” Also “sword” in 4.42.
pāpebhyaḥ (पापेभ्यः): pāpa, “evil, what falls away.” Evil as a falling. Here: among the evil.
sarvebhyaḥ (सर्वेभ्यः): sarvebhyaḥ, “from all; among all.”.
pāpa-kṛt-tamaḥ (पाप-कृत्-तमः): pāpa (pāpa, “evil, what falls away.” Evil as a falling) + kṛt + tamaḥ (tamas, “darkness.” The strand of darkening). Together: the worst doer of evil.
sarvam (सर्वम्): sarvam, “all this.”.
jñāna-plavena eva (ज्ञान-प्लवेन एव): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + plavena eva. Together: by the boat of knowledge alone.
vṛjinam (वृजिनम्): from vṛj, “to twist.” Wrong as a twisting; crookedness.
santariṣyasi (सन्तरिष्यसि): sam- + tṝ, future. You will cross fully.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा।

yathaidhāṃsi samiddho 'gnir bhasmasāt kurute 'rjuna | jñānāgniḥ sarva-karmāṇi bhasmasāt kurute tathā ||

[4.37] As a kindled fire makes fuel into ash, Arjuna, so the fire of jñāna makes all karmas into ash.

Word make-up

yathā (यथा): yathā, “as.”.
edhāṃsi (एधांसि): Nominative/accusative plural of edhas, “fuel, firewood.” Fuel.
samiddhaḥ (समिद्धः): sam- + indh, “to kindle.” Kindled together.
agniḥ (अग्निः): agni, “fire.” The burning one.
bhasmasāt (भस्मसात्): bhasman + sāt, “to the state of.” Into ash.
kurute (कुरुते): from kṛ. He makes; he does.
arjuna (अर्जुन): from ṛj/arjuna, “white, straight, silver.” The fair, straight one: Arjuna.
jñāna-agniḥ (ज्ञान-अग्निः): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + agniḥ (agni, “fire.” The burning one). Together: the fire of knowledge.
sarva-karmāṇi (सर्व-कर्माणि): sarva (sarva, “all; whole.”) + karmāṇi (from kṛ, “to do.” The deed; action as what is done). Together: all actions.
bhasmasāt (भस्मसात्): bhasman + sāt, “to the state of.” Into ash.
kurute (कुरुते): from kṛ. He makes; he does.
tathā (तथा): tathā, “so.”.

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।

na hi jñānena sadṛśaṃ pavitram iha vidyate | tat svayaṃ yoga-saṃsiddhaḥ kālenātmani vindati ||

[4.38] Nothing here is found equal to jñāna as a purifier. One who has reached siddhi in yoga finds that himself, in time, in the ātman.

Word make-up

na hi (न हि): na, “not.” hi, “for.” For not; indeed not.
jñānena (ज्ञानेन): from jñā, “to know.” Knowing; knowledge as the act of knowing. Here: with knowledge.
sadṛśam (सदृशम्): sa-dṛś, “like-seeing.” In accordance; similar. Here: equal.
pavitram (पवित्रम्): from pū, “to purify.” A purifier.
iha (इह): iha, “here; in this world.”
vidyate (विद्यते): vidyate, from vid, “to be found, to be.” There is; it is found.
tat (तत्): tad, “that.”.
svayam (स्वयम्): sva, “own.”. Here: himself.
yoga-saṃsiddhaḥ (योग-संसिद्धः): yoga (from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way) + saṃsiddhaḥ (sam- + sidh, “to succeed.” Full accomplishment). Together: one who has reached accomplishment in yoga.
kālena (कालेन): kāla, “time,” from kal, “to drive, to count.” Time as what drives. Here: in time.
ātmani (आत्मनि): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
vindati (विन्दति): from vid, “to find.” He finds.

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।

śraddhāvāṃl labhate jñānaṃ tat-paraḥ saṃyatendriyaḥ | jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati ||

[4.39] The one who has śraddhā obtains jñāna, intent on that, senses restrained. Having obtained jñāna, he soon reaches the highest peace.

Word make-up

śraddhā-vān (श्रद्धा-वान्): śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.”
labhate (लभते): from labh, “to obtain.” He obtains.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
tat-paraḥ (तत्-परः): tat (tad, “that.”) + paraḥ (para, “beyond, further, higher.”). Together: intent on that.
saṃyata-indriyaḥ (संयत-इन्द्रियः): saṃyata + indriyaḥ (a sense-power; an organ of sense (connected with Indra as lord of power)). Together: senses restrained.
jñānam (ज्ञानम्): jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
labdhvā (लब्ध्वा): Gerund of labh, “to obtain.” Having obtained.
parām (पराम्): para, “beyond, further, higher.”. Here: the highest.
śāntim (शान्तिम्): from śam, “to be quiet.” Peace as quieting.
acireṇa (अचिरेण): a- (“not”) + cireṇa. Here: soon; not after long..
adhigacchati (अधिगच्छति): adhi- + gam. He reaches; he goes unto.

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।

ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati | nāyaṃ loko 'sti na paro na sukhaṃ saṃśayātmanaḥ ||

[4.40] The unknowing, and the one without śraddhā, and the ātman of doubt — he is lost. This world is not for the doubting ātman, nor the further, nor happiness.

Word make-up

ajñaḥ (अज्ञः): a- + jñā. Unknowing; one who does not know. Here: the unknowing.
ca (च): And.
aśraddadhānaḥ (अश्रद्दधानः): a- + śrat (“heart”) + dhā, “to place.” The placing of the heart. Not thin “trust.” Not thin “belief.” One who does not place the heart.
ca (च): And.
saṃśaya-ātmā (संशय-आत्मा): saṃśaya (sam- + śī, “to lie,” in the sense of lying two ways) + ātmā (ātman, “self, breath.” The self as the breathing one within). Together: a self of doubt.
vinaśyati (विनश्यति): vi- + naś. Is lost; perishes apart.
na (न): Not.
ayam (अयम्): ayam, “this one.”.
lokaḥ (लोकः): lok, “to see, to shine.” A seen-space; a realm. Not the same word as jagat.
asti (अस्ति): asti, from as, “to be.” There is.
na (न): Not.
paraḥ (परः): para, “beyond, further, higher.”. Here: the further.
na (न): Not.
sukham (सुखम्): su- (“well”) + kha (“space, axle-hole”). Ease; well-fitting; pleasure. Here: happiness.
saṃśaya-ātmanaḥ (संशय-आत्मनः): saṃśaya (sam- + śī, “to lie,” in the sense of lying two ways) + ātmanaḥ (ātman, “self, breath.” The self). Together: for the doubting self.

योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।

yoga-saṃnyasta-karmāṇaṃ jñāna-sañchinna-saṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya ||

[4.41] karmas do not bind one who has renounced karma through yoga, whose doubt has been cut by jñāna, who possesses the ātman, Dhanañjaya.

Word make-up

yoga-saṃnyasta-karmāṇam (योग-संन्यस्त-कर्माणम्): yoga (from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way) + saṃnyasta + karmāṇam. Together: who has renounced action through yoga.
jñāna-sañchinna-saṃśayam (ज्ञान-सञ्छिन्न-संशयम्): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + sañchinna (sam- + chid, “to cut.” Cut through; cut together) + saṃśayam (sam- + śī, “to lie,” in the sense of lying two ways). Together: whose doubt has been cut by knowledge.
ātma-vantam (आत्म-वन्तम्): ātma (ātman, “self, breath.” The self as the breathing one within) + vantam. Together: who possesses the self.
na (न): Not.
karmāṇi (कर्माणि): from kṛ, “to do.” The deed; action as what is done. Here: actions.
nibadhnanti (निबध्नन्ति): ni- + bandh, “to bind.” They bind down.
dhanañjaya (धनञ्जय): dhana (“wealth”) + jaya (from ji, “to conquer”). Winner of wealth: Dhanañjaya, Arjuna.

तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत।

tasmād ajñāna-sambhūtaṃ hṛt-sthaṃ jñānāsinātmanaḥ | chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata ||

[4.42] Therefore, having cut this doubt born of ajñāna, seated in the heart, with the sword of the ātman's jñāna, take your stand in yoga. Stand up, Bhārata.

Word make-up

tasmāt (तस्मात्): tasmāt, ablative: “from that; therefore.”.
ajñāna-sambhūtam (अज्ञान-सम्भूतम्): ajñāna (a- (“not”) + jñāna (from jñā, “to know”)) + sambhūtam. Together: born of not-knowing.
hṛt-stham (हृत्-स्थम्): hṛt (hṛd, “heart.” The heart) + stham (from sthā, “to stand.” Standing in). Together: seated in the heart.
jñāna-asinā (ज्ञान-असिना): jñāna (from jñā, “to know.” Knowing; knowledge as the act of knowing) + asinā (a- (“not”) + sat (from as, “to be”)). Together: with the sword of knowledge.
ātmanaḥ (आत्मनः): Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
chittvā (छित्त्वा): Gerund of chid, “to cut.” Having cut.
enam (एनम्): enam, “this (one already in view).”.
saṃśayam (संशयम्): sam- + śī, “to lie,” in the sense of lying two ways. Doubt as a lying-between.
yogam (योगम्): from yuj, “to yoke, to join.” Yoking; the joining of oneself to a way. Here: yoga.
ātiṣṭha (आतिष्ठ): ā- + sthā. Take your stand.
uttiṣṭha (उत्तिष्ठ): ud- + sthā. Stand up.
bhārata (भारत): descendant of Bharata (from bhṛ, “to bear”). O descendant of Bharata.