Bhagvad Gita

Chapter 5

Karma Sanyasa Yoga — Action in Krishna Consciousness

The English follows the śloka. Hover or tap a word in the IAST line for its make-up. Open Word make-up for the full list. Word senses holds the established phrase for each unique word.

अर्जुन उवाच। संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि। यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम्।

| | yac chreya tan ||

[5.1] Arjuna said: You praise sannyāsa of karmas, Kṛṣṇa, and then again yoga. Tell me, well-decided, which one of these two is the better.

Word make-up
arjuna (अर्जुन)
From ṛj, “to be straight, white.” The name Arjuna, “the white, the straight one.”
uvāca (उवाच)
Perfect of vac, “to speak.” He said.
saṃnyāsam (संन्यासम्)
sam (“together”) + ni (“down”) + as, “to throw.” A throwing-down; laying aside of the deed. Renunciation as a casting-off.
karmaṇām (कर्मणाम्)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kṛṣṇa (कृष्ण)
From kṛṣ, “to draw, to be dark.” The dark one; a name of the Lord.
punar (पुनर्)
Adverb: “again, back.”
yogam (योगम्)
From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real.
ca (च)
and.
śaṃsasi (शंससि)
From śaṃs, “to recite, to praise.” You praise.
yat (यत्)
Neuter of yad: “which, what, that.” Relative stem ya-.
śreyaḥ (श्रेयः)
Comparative of śrī / praśasya, “the better, the more splendid.” The better course.
etayoḥ (एतयोः)
Here: Of these two...
ekam (एकम्)
eka: one. The one, a single.
tat (तत्)
Neuter of tad: “that.” From the demonstrative stem ta-.
me (मे)
Enclitic of asmad: “my / to me / by me,” from the stem asmad “I.”
brūhi (ब्रूहि)
From brū, “to speak.” Tell.
suniścitam (सुनिश्चितम्)
su (“well”) + nis-cita (from ci, “to sort, decide”). Well-decided; for certain.

श्रीभगवानुवाच। संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ। तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते।

| niḥśreyasa-karāv | ||

[5.2] The Lord said: sannyāsa and karma-yoga both make the highest good. But of the two, karma-yoga is distinguished over sannyāsa of karma.

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.
saṃnyāsaḥ (संन्यासः)
sam (“together”) + ni (“down”) + as, “to throw.” A throwing-down; laying aside of the deed.
karma-yogaḥ (कर्म-योगः)
The yoking that is the deed: joining oneself to action without claiming it.
ca (च)
and.
niḥśreyasa-karau (निःश्रेयस-करौ)
nis (“without, out”) + śreyas (“better”) + kara (“maker,” from kṛ). Both making the highest good — that than which there is no better.
ubhau (उभौ)
ubha: both.
tayoḥ (तयोः)
Here: of the two...
tu (तु)
but.
karma-saṃnyāsāt (कर्म-संन्यासात्)
Compound. karma: From kṛ, “to do, to make.” The deed, the doing. Not “fate” and not “ritual” unless the verse is about offering. saṃnyāsāt: The core matches the root ās, “to sit.” saṃ- (“together”) + nyāsāt.
karma-yogaḥ (कर्म-योगः)
The yoking that is the deed: joining oneself to action without claiming it.
viśiṣyate (विशिष्यते)
vi-śiṣ, “to leave apart, to distinguish.” Is distinguished; is better.

ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति। निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते।

yo | ||

[5.3] He is to be known as the constant sannyāsin who neither hates nor longs. Free of the paired opposites, O mighty-armed, he is easily released from the binding.

Word make-up
jñeyaḥ (ज्ञेयः)
Gerundive of jñā, “to know.” To be known.
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
nitya-saṃnyāsī (नित्य-संन्यासी)
nitya (“constant, from ni-tya, in-born/continual”) + saṃnyāsin. The one who is always a thrower-down of the deed.
yaḥ (यः)
Nominative singular of yad: “who, which.”
na (न)
not.
dveṣṭi (द्वेष्टि)
From dviṣ, “to hate.” He hates.
na (न)
not.
kāṅkṣati (काङ्क्षति)
From kāṅkṣ, “to wish, to wait for.” He longs.
nirdvandvaḥ (निर्द्वन्द्वः)
nis (“without”) + dvandva (“pair, the two-and-two”). Free of the paired opposites.
hi (हि)
for; indeed.
mahā-bāho (महा-बाहो)
mahā (“great”) + bāhu (“arm”). O great-armed one.
sukham (सुखम्)
From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
bandhāt (बन्धात्)
Ablative of bandha, from bandh, “to bind.” From the binding.
pramucyate (प्रमुच्यते)
pra-muc, “to let go fully.” Is released.

साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः। एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम्।

pṛthag | apy samyag ||

[5.4] The childish speak of sāṅkhya and yoga as apart; the wise do not. One standing rightly even in one of them obtains the fruit of both.

Word make-up
sāṅkhya-yogau (साङ्ख्य-योगौ)
sāṅkhya from saṃ-khyā, “to count together”: the enumerating knowledge. yoga from yuj, “to yoke.” Dual: the two disciplines.
pṛthak (पृथक्)
Apart; as separate. From pṛth, “to spread apart.”
bālāḥ (बालाः)
From bala as “child, not yet grown.” The childish; those still small in knowing.
pravadanti (प्रवदन्ति)
pra-vad, “to speak forth.” They declare.
na (न)
not.
paṇḍitāḥ (पण्डिताः)
From paṇḍā, “wisdom.” The wise.
ekam (एकम्)
eka: one. The one, a single.
api (अपि)
even; also.
āsthitaḥ (आस्थितः)
ā-sthā, “to stand on.” Established in; standing upon.
samyak (सम्यक्)
sam-añc, “turned together, straight.” Rightly; fully.
ubhayoḥ (उभयोः)
Genitive/locative dual of ubha: of both.
vindate (विन्दते)
From vid, “to find, to obtain.” He obtains.
phalam (फलम्)
Fruit, from phal, “to burst into fruit.” The result of a deed.

यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते। एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति।

tad | ||

[5.5] The standing-place reached by those of sāṅkhya is reached by those of yoga as well. Who sees sāṅkhya and yoga as one — he sees.

Word make-up
yat (यत्)
Neuter of yad: “which, what, that.” Relative stem ya-.
sāṅkhyaiḥ (साङ्ख्यैः)
Inflected from sāṅkhya. From saṃ-khyā, “to count up, to enumerate.” The counting-out; the enumerative knowing. A method of sorting what is.
prāpyate (प्राप्यते)
Passive of pra-āp, “to reach.” Is reached.
sthānam (स्थानम्)
From sthā, “to stand.” A standing-place.
tat (तत्)
Neuter of tad: “that.” From the demonstrative stem ta-.
yogaiḥ (योगैः)
Inflected from yoga. From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.”
api (अपि)
even; also.
gamyate (गम्यते)
Passive of gam, “to go.” Is gone to; is reached.
ekam (एकम्)
eka: one. The one, a single.
sāṅkhyam (साङ्ख्यम्)
From saṃ-khyā, “to count together.” The enumerating knowledge; discrimination of the factors of being.
ca (च)
and.
yogam (योगम्)
From yuj, “to yoke, to join.” Yoking; the joining of the self to its work or to the real.
ca (च)
and.
yaḥ (यः)
Nominative singular of yad: “who, which.”
paśyati (पश्यति)
From dṛś / paś, “to see.” He sees.
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
paśyati (पश्यति)
From dṛś / paś, “to see.” He sees.

संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः। योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति।

| cireṇādhigacchati ||

[5.6] But sannyāsa, O mighty-armed, is hard to reach without yoga. The sage joined to yoga reaches brahman before long.

Word make-up
saṃnyāsaḥ (संन्यासः)
sam (“together”) + ni (“down”) + as, “to throw.” A throwing-down; laying aside of the deed.
tu (तु)
but.
mahā-bāho (महा-बाहो)
mahā (“great”) + bāhu (“arm”). O great-armed one.
duḥkham (दुःखम्)
dus (“ill”) + kha (“space, axle-hole”). Ill-fitting; pain; hard.
āptum (आप्तुम्)
Infinitive of āp, “to reach.” To attain.
ayogataḥ (अयोगतः)
a- (“without”) + yoga. Without the yoking.
yoga-yuktaḥ (योग-युक्तः)
yoga + yukta (past of yuj, “yoked”). Joined in the yoking.
muniḥ (मुनिः)
From man, “to think,” with a sense of silence. The sage; the one who thinks in quiet.
brahma (ब्रह्म)
bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
na cireṇa (न चिरेण)
Not with delay: before long. cira is “long (time).”
adhigacchati (अधिगच्छति)
adhi-gam, “to go unto.” He reaches.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः। सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते।

viśuddhātmā vijitātmā jitendriyaḥ | sarva-bhūtātma-bhūtātmā ||

[5.7] One joined to yoga, whose ātman is thoroughly clean, who has conquered the ātman, who has conquered the senses, whose ātman has become the ātman of all beings, is not smeared even while doing.

Word make-up
yoga-yuktaḥ (योग-युक्तः)
yoga + yukta (past of yuj, “yoked”). Joined in the yoking.
viśuddha-ātmā (विशुद्ध-आत्मा)
vi-śudh, “to clean thoroughly,” + ātman, “self.” Whose self is thoroughly clean.
vijita-ātmā (विजित-आत्मा)
vi-ji, “to conquer fully,” + ātman. Who has conquered the self.
jita-indriyaḥ (जित-इन्द्रियः)
jita (from ji, “conquered”) + indriya (the sense-faculty, named from Indra as power). Who has conquered the senses.
sarva-bhūta-ātma-bhūta-ātmā (सर्व-भूत-आत्म-भूत-आत्मा)
sarva (“all”) + bhūta (“what has become; a being”) + ātman. Whose self has become the self of all beings.
kurvan (कुर्वन्)
Present participle of kṛ, “to do.” Acting.
api (अपि)
even; also.
na (न)
not.
lipyate (लिप्यते)
From lip, “to smear.” Is smeared; is stained.

नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्। पश्यन् श्रृणवन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन् श्वसन्।

| ||

[5.8] The yoked knower of tattva should think, “I do nothing at all,” even while seeing, hearing, touching, smelling, eating, going, sleeping, breathing,

Word make-up
naiva (नैव)
na “not” + eva “just.”
kiñcit (किञ्चित्)
The core matches the root cit, “to perceive, to notice.” Here: anything.
karomīti (करोमीति)
karomīti is used as a grammatical form in this verse.
yuktaḥ (युक्तः)
From yuj, “to yoke, to join.” Is yoked; yoked; having yoked.
manyeta (मन्येत)
The core matches the root man, “to think.” Here: thinks.
tattva-vit (तत्त्व-वित्)
Compound. tattva: tad + tva: that-ness; the being-that of a thing. tattvataḥ: from that-ness, in reality as that. vit: vit is used as a grammatical form in this verse. Here: one who knows the truth.
paśyañ (पश्यञ्)
paśyañ is used as a grammatical form in this verse.
śṛṇvan (शृण्वन्)
The core matches the root an, “to breathe.” Here: hearing.
spṛśañjighrann (स्पृशञ्जिघ्रन्न्)
The core matches the root añj, “to smear, to make clear.”
aśnangacchan (अश्नन्गच्छन्)
The core matches the root han, “to strike.” a- (“not”) + śnangacchan.
svapañśvasan (स्वपञ्श्वसन्)
The core matches the root svap, “to sleep.”

प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि। इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन्।

||

[5.9] speaking, releasing, taking, opening and closing the eyes — holding that the senses move among the objects of the senses.

Word make-up
pralapan (प्रलपन्)
The core matches the root an, “to breathe.” pra- (“forth, forward”) + lapan. Here: by talking.
visṛjan (विसृजन्)
The core matches the root sṛj, “to emit.” vi- (“apart, asunder”) + sṛjan. Here: by giving up.
gṛhṇann (गृह्णन्न्)
The core matches the root an, “to breathe.”
unmiṣan (उन्मिषन्)
The core matches the root iṣ, “to wish, to send.” Here: opening.
nimiṣann (निमिषन्न्)
The core matches the root iṣ, “to wish, to send.” ni- (“down, in”) + miṣann.
api (अपि)
Particle: “also, even, though.”
indriyāṇīndriyārtheṣu (इन्द्रियाणीन्द्रियार्थेषु)
The core matches the root yā, “to go.”
vartanta (वर्तन्त)
The core matches the root tan, “to stretch.”
iti (इति)
Quotative particle: “thus” — closes speech or thought.
dhārayan (धारयन्)
The core matches the root dhā, “to place.” Here: considering.

ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा।

brahmaṇy | ivāmbhasā ||

[5.10] Whoever acts, having set his karmas on brahman and given up clinging, is not smeared by evil, as a lotus leaf is not smeared by water.

Word make-up
brahmaṇi (ब्रह्मणि)
bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
ādhāya (आधाय)
ā-dhā, “to set down on.” Having placed.
karmāṇi (कर्माणि)
From kṛ, “to do.” The deed; action. Accusative/nominative plural: deeds.
saṅgam (सङ्गम्)
From sañj, “to cling, to stick.” Clinging; attachment.
tyaktvā (त्यक्त्वा)
Absolutive of tyaj, “to abandon.” Having given up.
karoti (करोति)
From kṛ, “to do.” He does; he acts.
yaḥ (यः)
Nominative singular of yad: “who, which.”
lipyate (लिप्यते)
From lip, “to smear.” Is smeared; is stained.
na (न)
not.
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
pāpena (पापेन)
Instrumental of pāpa, “evil, the ill deed.” By evil.
padma-patram (पद्म-पत्रम्)
padma (“lotus”) + patra (“wing, leaf”). A lotus leaf.
iva (इव)
as; like.
ambhasā (अम्भसा)
Instrumental of ambhas, “water.” By water.

कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि। योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये।

| tyaktvātma-śuddhaye ||

[5.11] Yogins do karma with body, manas, and buddhi, and even with the mere senses, having given up clinging, for the cleaning of the ātman.

Word make-up
kāyena (कायेन)
Instrumental of kāya, “the collected body,” from ci/cay. With the body.
manasā (मनसा)
man, “to think.” Mind.
buddhyā (बुद्ध्या)
Instrumental of buddhi, from budh, “to wake, to notice.” With the intellect.
kevalaiḥ (केवलैः)
kevala, “alone, mere.” With the mere (senses).
indriyaiḥ (इन्द्रियैः)
indriya: a sense-power, a faculty that seizes.
api (अपि)
even; also.
yoginaḥ (योगिनः)
yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
karma (कर्म)
kṛ, “to do.” What is done. Not a thin “action” as a slogan.
kurvanti (कुर्वन्ति)
They do, from kṛ.
saṅgam (सङ्गम्)
From sañj, “to cling, to stick.” Clinging; attachment.
tyaktvā (त्यक्त्वा)
Absolutive of tyaj, “to abandon.” Having given up.
ātma-śuddhaye (आत्म-शुद्धये)
ātman + śuddhi (from śudh, “to clean”). For the cleaning of the self.

युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम्। अयुक्तः कामकारेण फले सक्तो निबध्यते।

| ||

[5.12] The joined one, having given up the fruit of karma, reaches lasting peace. The unjoined one, acting from desire, clinging to the fruit, is bound down.

Word make-up
yuktaḥ (युक्तः)
Past of yuj, “to yoke.” The yoked one.
karma-phalam (कर्म-फलम्)
Compound. karma: From kṛ, “to do, to make.” The deed, the doing. Not “fate” and not “ritual” unless the verse is about offering. phalam: Fruit; the produce of a deed (from a root of bursting/ripening). Result as fruit, not a score.
tyaktvā (त्यक्त्वा)
Absolutive of tyaj, “to abandon.” Having given up.
śāntim (शान्तिम्)
From śam, “to be still.” Stillness; peace.
āpnoti (आप्नोति)
ā-āp, “to reach.” He attains.
naiṣṭhikīm (नैष्ठिकीम्)
From niṣṭhā, ni-sthā “standing firmly through to the end.” Lasting, final.
ayuktaḥ (अयुक्तः)
a- (“not”) joined to yuktaḥ. From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. Together the form means a + that sense.
kāma-kāreṇa (काम-कारेण)
kāma (from kam, “to desire”) + kāra (“making,” from kṛ). By acting from desire.
phale (फले)
Fruit; the produce of a deed (from a root of bursting/ripening). Result as fruit, not a score.
saktaḥ (सक्तः)
From sañj, “to cling.” Attached.
nibadhyate (निबध्यते)
ni-bandh, “to bind down.” Is bound.

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी। नवद्वारे पुरे देही नैव कुर्वन्न कारयन्।

saṃnyasyāste | naiva ||

[5.13] Having laid down all karmas with the manas, the embodied one, self-willed, sits at ease in the nine-gated city, neither doing nor causing to do.

Word make-up
sarva-karmāṇi (सर्व-कर्माणि)
Compound. sarva: sarva: whole, all. The entire, not a leftover. karmāṇi: Inflected karma, from kṛ, “to do.” Deeds; in the doing; of action.
manasā (मनसा)
man, “to think.” Mind.
saṃnyasya (संन्यस्य)
Absolutive of sam-ni-as: having thrown down.
āste (आस्ते)
From ās, “to sit.” He sits.
sukham (सुखम्)
From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
vaśī (वशी)
From vaś, “to will, to master.” Self-controlled; having (the senses) in his will.
nava-dvāre (नव-द्वारे)
nava (“nine”) + dvāra (“door,” from dvṛ, a barrier with an opening). In the nine-gated.
pure (पुरे)
Locative of pura, “filled place, city.” In the city.
dehī (देही)
From deha, “the body as what is smeared/formed.” The embodied one.
na eva (न एव)
Negation: “not.” Particle of restriction or emphasis: “only, just, indeed.”
kurvan (कुर्वन्)
Present participle of kṛ, “to do.” Acting.
na (न)
not.
kārayan (कारयन्)
The core matches the root an, “to breathe.” Here: Causative participle of kṛ: causing (another) to do..

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः। न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते।

| ||

[5.14] The master does not create doership for the world, nor karmas, nor the joining of karma to its fruit; it is svabhāva that goes on.

Word make-up
na (न)
not.
kartṛtvam (कर्तृत्वम्)
kartṛ (“doer,” from kṛ) + -tva (“-ness”). Doer-ness; agency.
na (न)
not.
karmāṇi (कर्माणि)
From kṛ, “to do.” The deed; action. Accusative/nominative plural: deeds.
lokasya (लोकस्य)
Of the world. loka from ruc/lok, “to see, a seeing-place, a world.”
sṛjati (सृजति)
From sṛj, “to emit, to let go.” He emits; he creates.
prabhuḥ (प्रभुः)
pra-bhū, “to be forth, to be master.” The master; the one in front.
na (न)
not.
karma-phala-saṃyogam (कर्म-फल-संयोगम्)
The joining (sam-yuj) of the deed to its fruit.
svabhāvaḥ (स्वभावः)
sva, “own” + bhāva (bhū, “to come to be”). One’s own coming-to-be. Not a thin “nature.”
tu (तु)
but.
pravartate (प्रवर्तते)
pra-vṛt, “to turn forth.” Operates; goes on.

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।

nādatte caiva | ajñānenāvṛtaṃ ||

[5.15] The all-pervading one takes on no one’s evil, nor anyone’s well-done deed. jñāna is covered by ajñāna; by that, living creatures go astray.

Word make-up
na ādatte (न आदत्ते)
ā-dā, “to take toward oneself.” He does not take on.
kasyacit (कस्यचित्)
The core matches the root cit, “to perceive, to notice.” Here: of anyone..
pāpam (पापम्)
pāpa: evil, a bad deed. What is ill. Not a Christian “sin” imported whole.
na ca eva (न च एव)
Negation: “not.” Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.”
sukṛtam (सुकृतम्)
The core matches the root kṛ, “to do, to make.” su- (“well, good”) + kṛtam. Here: su-kṛ: the well-done; a good deed..
vibhuḥ (विभुः)
vi-bhū, “to become widely.” The all-pervading one.
ajñānena (अज्ञानेन)
a-jñāna: by not-knowing. From jñā, “to know.”
āvṛtam (आवृतम्)
ā-vṛ, “to cover over.” Covered.
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
tena (तेन)
Instrumental of tad: “by that.”
muhyanti (मुह्यन्ति)
From muh, “to be confused, to go astray.” They are deluded.
jantavaḥ (जन्तवः)
From jan, “to be born.” Living creatures.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः। तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम्।

tad | ādityavaj ||

[5.16] But for those whose ajñāna of the ātman has been destroyed by jñāna, that jñāna lights up the furthest, like the sun.

Word make-up
jñānena (ज्ञानेन)
From jñā, “to know.” Knowing.
tu (तु)
but.
tat (तत्)
Neuter of tad: “that.” From the demonstrative stem ta-.
ajñānam (अज्ञानम्)
a- (“not”) + jñāna (jñā, “to know”). Non-knowing.
yeṣām (येषाम्)
Genitive plural of yad: “of whom.”
nāśitam (नाशितम्)
Past of naś, “to perish, to destroy.” Destroyed.
ātmanaḥ (आत्मनः)
Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
teṣām (तेषाम्)
Genitive plural of tad: “of them.”
āditya-vat (आदित्य-वत्)
āditya (the sun, son of Aditi) + vat (“like”). Like the sun.
jñānam (ज्ञानम्)
jñā, “to know.” Knowing. Not a thin “knowledge” as a pile of facts.
prakāśayati (प्रकाशयति)
pra-kāś, “to shine forth.” Lights up; makes appear.
tat (तत्)
Neuter of tad: “that.” From the demonstrative stem ta-.
param (परम्)
beyond; the further; the highest. From para.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः। गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः।

tad-buddhayas tad-ātmānas tan-niṣṭhās | gacchanty ||

[5.17] Those whose buddhi is that, whose ātman is that, who stand firmly in that, who have that as their highest aim, go without returning, their stains shaken off by jñāna.

Word make-up
tat-buddhayaḥ (तत्-बुद्धयः)
Whose buddhi (from budh, “to wake”) is that.
tat-ātmānaḥ (तत्-आत्मानः)
Compound. tat: Neuter of tad: “that.” From the demonstrative stem ta-. ātmānaḥ: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
tat-niṣṭhāḥ (तत्-निष्ठाः)
ni-sthā: standing firmly in that.
tat-parāyaṇāḥ (तत्-परायणाः)
para (“further”) + ayana (“going,” from i). Who have that as their furthest going; their highest aim.
gacchanti (गच्छन्ति)
From gam, “to go.” They go.
apunar-āvṛttim (अपुनर्-आवृत्तिम्)
a-punar-ā-vṛt: a not-coming-back-again. That from which there is no return.
jñāna-nirdhūta-kalmaṣāḥ (ज्ञान-निर्धूत-कल्मषाः)
nir-dhū, “to shake off,” + kalmaṣa, “stain.” Whose stains have been shaken off by knowing.

विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि। शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।

| caiva ||

[5.18] In a brāhmaṇa endowed with lore and humility, in a cow, in an elephant, in a dog, and in a dog-cooker, the wise see the same.

Word make-up
vidyā-vinaya-sampanne (विद्या-विनय-सम्पन्ने)
vidyā (from vid, “to know”: lore) + vinaya (vi-nī, “leading away”: discipline, humility) + sampanna (“endowed,” from pad). In one endowed with lore and humility.
brāhmaṇe (ब्राह्मणे)
Locative of brāhmaṇa: a person of that class, not the neuter vast entity (brahman) and not the god Brahmā.
gavi (गवि)
Locative of go, “cow.”
hastini (हस्तिनि)
Locative of hastin, from hasta, “hand”: the handed one, the elephant.
śuni (शुनि)
Locative of śvan, “dog.”
ca eva (च एव)
Enclitic particle: “and, also.” Particle of restriction or emphasis: “only, just, indeed.”
śva-pāke (श्व-पाके)
śvan + pac, “to cook”: in a dog-cooker, a person of that despised work.
ca (च)
and.
paṇḍitāḥ (पण्डिताः)
From paṇḍā, “wisdom.” The wise.
sama-darśinaḥ (सम-दर्शिनः)
sama (“same, even”) + darśin (from dṛś, “seeing”). Seeing the same.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः।

ihaiva tair | tasmād ||

[5.19] Even here, sarga has been conquered by those whose mind stands in evenness. brahman is without fault and the same; therefore they stand in brahman.

Word make-up
iha eva (इह एव)
Adverb: “here, in this world.” Particle of restriction or emphasis: “only, just, indeed.”
taiḥ (तैः)
Here: by them...
jitaḥ (जितः)
conquered, from ji.
sargaḥ (सर्गः)
sṛj, “to emit.” Sending-forth. Not a thin “creation.”
yeṣām (येषाम्)
Genitive plural of yad: “of whom.”
sāmye (साम्ये)
Locative of sāmya, from sama: in evenness; in sameness.
sthitam (स्थितम्)
standing, from sthā.
manaḥ (मनः)
manas, from man, “to think.” The mind.
nirdoṣam (निर्दोषम्)
nis + doṣa (“fault”). Without fault; flawless.
hi (हि)
for; indeed.
samam (समम्)
sama: same, even, equal. Evenness.
brahma (ब्रह्म)
bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
tasmāt (तस्मात्)
therefore; from that.
brahmaṇi (ब्रह्मणि)
bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
te (ते)
Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse.
sthitāḥ (स्थिताः)
Inflected from sthita. From sthā, “to stand.” Standing-place; stood; having stood; stands.

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्। स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः।

nodvijet | brahma-vid ||

[5.20] He should not thrill at reaching the dear, nor start up at reaching the not-dear. Steady in buddhi, not fully confused, the knower of brahman stands in brahman.

Word make-up
na (न)
not.
prahṛṣyet (प्रहृष्येत्)
pra-hṛṣ, “to bristle, to thrill.” Should he thrill with joy.
priyam (प्रियम्)
From prī, “to please.” The dear; the pleasant.
prāpya (प्राप्य)
Absolutive of pra-āp: having reached.
na udvijet (न उद्विजेत्)
ud-vij, “to start up.” Should he be shaken.
prāpya (प्राप्य)
Absolutive of pra-āp: having reached.
ca (च)
and.
apriyam (अप्रियम्)
a- (“not”) joined to priyam. From prī, “to please, to be dear.” Dear; pleasing. Together the form means a + that sense.
sthira-buddhiḥ (स्थिर-बुद्धिः)
sthira (from sthā, “firm”) + buddhi. Steady in the faculty of noticing.
asammūḍhaḥ (असम्मूढः)
a-sam-muh: not fully confused.
brahma-vit (ब्रह्म-वित्)
knower of that-which-is-vast, from vid, “to know.”
brahmaṇi (ब्रह्मणि)
bṛh, “to grow, to swell, to be vast.” Neuter entity. The vast. Not the person Brahmā. Not a brāhmaṇa.
sthitaḥ (स्थितः)
From sthā, “to stand.” Established; standing.

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्। स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते।

bāhya-sparśeṣv asaktātmā vindaty | brahma-yoga-yuktātmā ||

[5.21] One whose ātman does not cling to outer contacts finds the ease that is in the ātman. With the ātman joined in brahma-yoga, he enjoys ease that is akṣaya.

Word make-up
bāhya-sparśeṣu (बाह्य-स्पर्शेषु)
bāhya (“outer,” from bahis) + sparśa (from spṛś, “to touch”). In outer contacts.
asakta-ātmā (असक्त-आत्मा)
a-sakta (not clinging, from sañj) + ātman. Whose self does not cling.
vindati (विन्दति)
From vid, “to find, to obtain.” He obtains.
ātmani (आत्मनि)
Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside.
yat (यत्)
Neuter of yad: “which, what, that.” Relative stem ya-.
sukham (सुखम्)
From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
brahma-yoga-yukta-ātmā (ब्रह्म-योग-युक्त-आत्मा)
Compound. brahma: From bṛh, “to grow, to swell, to be vast.” Nominative neuter of the stem brahman. So brahma is that-which-is-vast: the vast entity, not a person-noun. The person-god is a different word, Brahmā (masculine, ब्रह्मा). A brāhmaṇa (ब्राह्मण) is a person of that class. yoga: From yuj, “to yoke, to join, to harness.” Yoga is a yoking: a joining of the mind, or a harnessing to a method. Not a vague “practice.” yukta: From yuj, “to yoke, to join.” Is yoked; yoked; having yoked. ātmā: ātman is the self. Related to an, “to breathe”: the breathing one, the inner self of a living being. Not a ghost-soul added from outside; it is the self.
sukham (सुखम्)
From sukh, related to su (“well”). Ease; joy. Also adverbially: easily.
akṣayam (अक्षयम्)
a- (“not”) + kṣaya (kṣi, “to dwindle, to destroy”). That which does not dwindle. Not thin “inexhaustible.”
aśnute (अश्नुते)
From aś, “to reach, to enjoy.” He enjoys.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः।

| ādy-antavantaḥ ||

[5.22] The enjoyments born of contact are wombs of pain. They have a beginning and an end, son of Kuntī. The awake one does not delight in them.

Word make-up
ye (ये)
Nominative plural of yad: “who, which.” Relative stem ya-.
hi (हि)
for; indeed.
saṃsparśa-jāḥ (संस्पर्श-जाः)
sam-sparśa (“contact”) + ja (“born,” from jan). Born of contact.
bhogāḥ (भोगाः)
From bhuj, “to enjoy, to eat.” Enjoyments.
duḥkha-yonayaḥ (दुःख-योनयः)
duḥkha + yoni (“womb, source”). Wombs of pain.
eva (एव)
indeed; alone; just so.
te (ते)
Enclitic of yuṣmad (“your / to you”) or nominative plural of tad (“they”). Sense follows the verse.
ādi-anta-vantaḥ (आदि-अन्त-वन्तः)
Compound. ādi: ādi: beginning, first. The starting-edge. anta: anta: end, edge, death as the end. The limit. vantaḥ: The core matches the root an, “to breathe.”
kaunteya (कौन्तेय)
kaunteya: son of Kuntī. Patronym.
na (न)
not.
teṣu (तेषु)
Locative plural of tad: “in them.”
ramate (रमते)
From ram, “to rest, to delight.” He delights.
budhaḥ (बुधः)
From budh, “to wake.” The awake one; the wise.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः।

śaknotīhaiva | kāma-krodhodbhavaṃ ||

[5.23] Who is able, even here, before release from the body, to bear the surge that arises from desire and anger — he is joined, he is a man of ease.

Word make-up
śaknoti (शक्नोति)
From śak, “to be able.” He is able.
iha eva (इह एव)
Adverb: “here, in this world.” Particle of restriction or emphasis: “only, just, indeed.”
yaḥ (यः)
Nominative singular of yad: “who, which.”
soḍhum (सोढुम्)
Infinitive of sah, “to bear.” To bear.
prāk (प्राक्)
Here: before...
śarīra-vimokṣaṇāt (शरीर-विमोक्षणात्)
śarīra (“body,” that which wastes) + vi-mokṣaṇa (from muc, “release”). Before release from the body.
kāma-krodha-udbhavam (काम-क्रोध-उद्भवम्)
kāma (desire, from kam) + krodha (anger, from krudh) + ud-bhava (“arising”). Born as a surge from desire and anger.
vegam (वेगम्)
From vij, “to start, to rush.” The surge; the rush.
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
yuktaḥ (युक्तः)
Past of yuj, “to yoke.” The yoked one.
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
sukhī (सुखी)
Inflected from sukha. su- (“well, good”) + kha (“axle-hole, space”). Well-fitting; ease. Not a thin “happiness.”
naraḥ (नरः)
nara: a man, a human being (as mortal person).

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः। स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति।

yo ' 'ntar-ārāmas tathāntar-jyotir | ' ||

[5.24] Who has ease within, who rests within, and who is light within — that yogī, become brahman, reaches brahma-nirvāṇa.

Word make-up
yaḥ (यः)
Nominative singular of yad: “who, which.”
antaḥ-sukhaḥ (अन्तः-सुखः)
antaḥ (“within”) + sukha. Having ease within.
antar-ārāmaḥ (अन्तर्-आरामः)
antar + ā-ram, “to rest toward.” Resting within.
tathā (तथा)
ta- + thā: “in that way, so.”
antar-jyotiḥ (अन्तर्-ज्योतिः)
antar + jyotis (“light,” from dyut/jyut, “to shine”). Light within.
eva (एव)
indeed; alone; just so.
yaḥ (यः)
Nominative singular of yad: “who, which.”
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”
yogī (योगी)
yuj, “to yoke.” The nominative people know is yogī (योगी). The yoked one. Not the stem yogin.
brahma-nirvāṇam (ब्रह्म-निर्वाणम्)
nir-vā, “to blow out.” The blowing-out that is that-which-is-vast: extinction of the burning in brahman.
brahma-bhūtaḥ (ब्रह्म-भूतः)
bhūta from bhū, “become.” Become that-which-is-vast — an entity, not a person.
adhigacchati (अधिगच्छति)
adhi-gam, “to go unto.” He reaches.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः। छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।

| yatātmānaḥ ||

[5.25] The seers whose stains are spent obtain brahma-nirvāṇa — those whose twofoldness is cut, who have restrained the ātman, who delight in the welfare of all beings.

Word make-up
labhante (लभन्ते)
From labh, “to get.” They obtain.
brahma-nirvāṇam (ब्रह्म-निर्वाणम्)
nir-vā, “to blow out.” The blowing-out that is that-which-is-vast: extinction of the burning in brahman.
ṛṣayaḥ (ऋषयः)
From ṛṣ, “to rush, to see.” The seers.
kṣīṇa-kalmaṣāḥ (क्षीण-कल्मषाः)
kṣīṇa (from kṣi, “spent”) + kalmaṣa (“stain”). Whose stains are spent.
chinna-dvaidhāḥ (छिन्न-द्वैधाः)
chinna (from chid, “cut”) + dvaidha (“twofoldness”). Whose twofoldness is cut; whose doubts are cut.
yata-ātmānaḥ (यत-आत्मानः)
yata (from yam, “restrained”) + ātman. Who have restrained the self.
sarva-bhūta-hite (सर्व-भूत-हिते)
hita from dhā, “placed as welfare.” In the welfare of all beings.
ratāḥ (रताः)
From ram: delighting.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्। अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्।

| viditātmanām ||

[5.26] For the striving ones, freed from desire and anger, whose minds are restrained, who know the ātman, brahma-nirvāṇa lies near on every side.

Word make-up
kāma-krodha-viyuktānām (काम-क्रोध-वियुक्तानाम्)
vi-yukta: unyoked from desire and anger.
yatīnām (यतीनाम्)
of the striving ones. yati from yat, “to strive.”
yata-cetasām (यत-चेतसाम्)
cetas from cit, “to notice.” Whose minds are restrained.
abhitaḥ (अभितः)
abhi- (“toward, over, against”) + taḥ. Here: on every side; around..
brahma-nirvāṇam (ब्रह्म-निर्वाणम्)
nir-vā, “to blow out.” The blowing-out that is that-which-is-vast: extinction of the burning in brahman.
vartate (वर्तते)
From vṛt, “to turn.” It lies; it goes on.
vidita-ātmanām (विदित-आत्मनाम्)
vidita (from vid, “known”) + ātman. Who know the self.

स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः। प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ।

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[5.27] Putting the outer touches outside, and the eye between the brows, making prāṇa and apāna equal as they move within the nostrils,

Word make-up
sparśān (स्पर्शान्)
Here: contacts (through senses). Here: contacts (through senses).
kṛtvā (कृत्वा)
From kṛ, “to do, to make.” To do; having done; doing.
bahir (बहिर्)
bahir is used as a grammatical form in this verse.
bāhyānś (बाह्यान्श्)
The core matches the root yā, “to go.”
cakṣuś (चक्षुश्)
cakṣuś is used as a grammatical form in this verse.
caivāntare (चैवान्तरे)
caivāntare is used as a grammatical form in this verse.
bhruvoḥ (भ्रुवोः)
Here: of the eyebrows. Here: of the eyebrows.
prāṇāpānau (प्राणापानौ)
The core matches the root āp, “to reach.”
samau (समौ)
Inflected from sama. sama: same, even, equal. Evenness.
kṛtvā (कृत्वा)
From kṛ, “to do, to make.” To do; having done; doing.
nāsābhyantara-cāriṇau (नासाभ्यन्तर-चारिणौ)
Compound. nāsābhyantara: The core matches the root ās, “to sit.” cāriṇau: cāriṇau is used as a grammatical form in this verse.

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः। विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः।

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[5.28] the muni whose senses, manas and buddhi are restrained, intent on mokṣa, with wish, fear and anger gone — he is always free.

Word make-up
yatendriya-mano-buddhir (यतेन्द्रिय-मनो-बुद्धिर्)
Compound. yatendriya: yatendriya is used as a grammatical form in this verse. mano: Inflected from mana. From man, “to think, to mind.” The thinking organ; mind as what thinks, not a ghost. buddhir: buddhir is used as a grammatical form in this verse.
munir (मुनिर्)
munir is used as a grammatical form in this verse.
mokṣa-parāyaṇaḥ (मोक्ष-परायणः)
Compound. mokṣa: From muc, “to release, to let go.” Release; the letting-loose. Not a place-name for heaven. parāyaṇaḥ: parā- (“away, forth beyond”) + yaṇaḥ.
vigatecchā-bhaya-krodho (विगतेच्छा-भय-क्रोधो)
Compound. vigatecchā: vi- (“apart, asunder”) + gatecchā. bhaya: From bhī, “to fear.” Fear. krodho: From krudh, “to be angry.” Anger as a heating-up against.
yaḥ (यः)
Nominative singular of yad: “who, which.”
sadā (सदा)
sa- + dā: “always, at every time.”
muktaḥ (मुक्तः)
Here: liberated. Here: liberated.
eva (एव)
Particle of restriction or emphasis: “only, just, indeed.”
saḥ (सः)
Nominative singular masculine of tad: “he, that one.”

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति।

sarva-loka-maheśvaram | ||

[5.29] Knowing me as the enjoyer of yajña and tapas, the great overlord of all worlds, the good-hearted friend of all beings, one reaches peace.

Word make-up
bhoktāram (भोक्तारम्)
bhoktṛ from bhuj, “to enjoy, to eat.” The enjoyer.
yajña-tapasām (यज्ञ-तपसाम्)
yajña from yaj, “to offer”; tapas from tap, “to heat.” Of offering and heat-practice (austerity).
sarva-loka-mahā-īśvaram (सर्व-लोक-महा-ईश्वरम्)
mahā + īśvara (from īś, “to own, to rule”). The great overlord of all worlds.
suhṛdam (सुहृदम्)
su- (“well, good”) joined to hṛdam. hṛd / hṛdaya: the heart as the inner place (not only the pump). Together the form means su + that sense.
sarva-bhūtānām (सर्व-भूतानाम्)
Compound. sarva: sarva: whole, all. The entire, not a leftover. bhūtānām: Inflected from bhūta. Past participle of bhū: “what has come to be; a being.”
jñātvā (ज्ञात्वा)
From jñā, “to know.” Having known; knows; to-be-known.
mām (माम्)
Accusative of asmad: “me.”
śāntim (शान्तिम्)
From śam, “to be still.” Stillness; peace.
ṛcchati (ऋच्छति)
From ṛ / ṛcch, “to go, to reach.” One reaches.