4.35
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥
yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava
yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi
Kṛṣṇa (कृष्ण) is still speaking, to Arjuna.
The verse
Knowing which, you will not go into confusion again this way, Pāṇḍava (पाण्डव); by it you will see the beings, without remainder, in the self and so in me.
नेपालीमा
जसलाई जानेर तिमी फेरि यसरी मोहमा जानेछैनौ, हे पाण्डव। त्यसद्वारा तिमी प्राणीहरूलाई बाँकी नराखी आत्मामा, अनि त्यसरी ममा देख्नेछौ।
Where it sits
4.34 told him to learn, and this verse says what the knowledge does: the confusion does not come back in that form, and the beings are seen in the self and in him. 4.36 extends the same knowledge to the worst doer.
Split: यत् + ज्ञात्वा + न + पुनः + मोहम् + एवम् + यास्यसि + पाण्डव + येन + भूतानि + अशेषेण + द्रक्ष्यसि + आत्मनि + अथो + मयि
yat + jñātvā + na + punaḥ + moham + evam + yāsyasi + pāṇḍava + yena + bhūtāni + aśeṣeṇa + drakṣyasi + ātmani + atho + mayi
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| यत् | yat | accusative | which. The knowledge. |
| ज्ञात्वा | jñātvā | gerund | having known. |
| न | na | indeclinable | not. |
| पुनः | punaḥ | indeclinable | again. |
| मोहम् | moham | accusative | confusion. The bewilderment Arjuna is in. |
| एवम् | evam | indeclinable | in this way, like this. |
| यास्यसि | yāsyasi | future, 2nd singular | you will go. From yā (या). |
| पाण्डव | pāṇḍava | vocative | son of Pāṇḍu (पाण्डु). |
| येन | yena | instrumental | by which. By that knowledge. |
| भूतानि | bhūtāni | accusative plural | beings. |
| अशेषेण | aśeṣeṇa | instrumental singular | without remainder, entirely. śeṣa (शेष) is what is left. a- (अ-) takes the remainder away. |
| द्रक्ष्यसि | drakṣyasi | future, 2nd singular | you will see. From dṛś (दृश्). |
| आत्मनि | ātmani | locative singular | in the self. |
| अथो | atho | indeclinable | and, and then. atha (अथ) with u (उ). |
| मयि | mayi | locative singular | in me. |
The phrases
यत् ज्ञात्वा न पुनः मोहम् एवम् यास्यसि पाण्डव yat jñātvā na punaḥ moham evam yāsyasi pāṇḍava is the first result. Knowing which, you will not go into confusion again in this way. yat jñātvā (यत् ज्ञात्वा) is yaj jñātvā (यज्ज्ञात्वा). punaḥ moham (पुनः मोहम्) is punar moham (पुनर्मोहम्).
yena bhūtāni aśeṣeṇa drakṣyasi ātmani atho mayi (येन भूतानि अशेषेण द्रक्ष्यसि आत्मनि अथो मयि) is the second result. By it you will see the beings, with nothing left out, in the self, and so in me. bhūtāni aśeṣeṇa (भूतानि अशेषेण) is bhūtāny aśeṣeṇa (भूतान्यशेषेण). drakṣyasi ātmani (द्रक्ष्यसि आत्मनि) is drakṣyasy ātmani (द्रक्ष्यस्यात्मनि), and ātmani atho (आत्मनि अथो) is ātmany atho (आत्मन्यथो).
Sanskrit in this line
The printed word is aśeṣeṇa (अशेषेण), instrumental, "without remainder," and the variant aśeṣāṇi (अशेषाणि) would be an accusative plural agreeing with bhūtāni (भूतानि); this sitting teaches aśeṣeṇa (अशेषेण), because इ + अ i + a makes bhūtānya (भूतान्य) either way and the join does not decide it.
Say it back
Where he will see the beings. If ātmani (आत्मनि) and mayi (मयि) collapse into one place, stay here. The verse says both, joined by atho (अथो).