4.40
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ॥
ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati
nāyaṃ loko 'sti na paro na sukhaṃ saṃśayātmanaḥ
Kṛṣṇa (कृष्ण) is still speaking, to Arjuna.
The verse
The unknowing man, the faithless man, and the man whose self is doubt perishes; for the doubt-selfed man there is not this world, nor the next, nor happiness.
नेपालीमा
अज्ञानी मानिस, श्रद्धारहित मानिस, र शङ्का नै आत्मा भएको मानिस नष्ट हुन्छ। शङ्का आत्मा भएकाका लागि यो लोक छैन, परलोक छैन, सुख पनि छैन।
Where it sits
4.39 was the man who obtains knowledge and reaches peace, and this verse is the opposite equipment, no knowledge, no faith, and doubt as the self, which destroys him here and after. 4.41 says whose actions therefore do not bind, and 4.42 tells Arjuna to cut the doubt.
Split: अज्ञः + च + अश्रद्दधानः + च + संशय-आत्मा + विनश्यति + न + अयम् + लोकः + अस्ति + न + परः + न + सुखम् + संशय-आत्मनः
ajñaḥ + ca + aśraddadhānaḥ + ca + saṃśaya-ātmā + vinaśyati + na + ayam + lokaḥ + asti + na + paraḥ + na + sukham + saṃśaya-ātmanaḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| अज्ञः | ajñaḥ | nominative | the one who does not know. |
| च | ca | indeclinable | and. |
| अश्रद्दधानः | aśraddadhānaḥ | nominative, present participle | the one not placing faith. From śrad-dhā (श्रद्-धा), middle participle dadhāna (दधान), with the negative a- (अ-). |
| च | ca | indeclinable | and. |
| संशय-आत्मा | saṃśaya-ātmā | nominative, bahuvrīhi (बहुव्रीहि) | one whose self is doubt. saṃśaya (संशय) is doubt. |
| विनश्यति | vinaśyati | present, 3rd singular | he perishes. From vi-naś (वि-नश्). |
| न | na | indeclinable | not. |
| अयम् | ayam | nominative | this. |
| लोकः | lokaḥ | nominative | world. |
| अस्ति | asti | present, 3rd singular | is. |
| न | na | indeclinable | not. |
| परः | paraḥ | nominative | the other, the next world. lokaḥ (लोकः) is understood again. |
| न | na | indeclinable | not. |
| सुखम् | sukham | nominative | happiness. |
| संशय-आत्मनः | saṃśaya-ātmanaḥ | genitive | of the one whose self is doubt. Same compound as saṃśayātmā (संशयात्मा), now genitive. |
The phrases
ajñaḥ ca aśraddadhānaḥ ca saṃśayātmā vinaśyati (अज्ञः च अश्रद्दधानः च संशयात्मा विनश्यति) is one perishing, said three ways. The unknowing man, the faithless man, and the man whose self is doubt: he perishes. ajñaḥ ca (अज्ञः च) is ajñaś ca (अज्ञश्च). ca aśraddadhānaḥ (च अश्रद्दधानः) is cāśraddadhānaḥ (चाश्रद्दधानः). aśraddadhānaḥ ca (अश्रद्दधानः च) is aśraddadhānaś ca (अश्रद्दधानश्च).
na ayam lokaḥ asti na paraḥ na sukham saṃśayātmanaḥ (न अयम् लोकः अस्ति न परः न सुखम् संशयात्मनः) is what is absent for the last of those three. For the doubt-selfed man, this world is not, nor the next, nor happiness. na ayam (न अयम्) is nāyam (नायम्). lokaḥ asti (लोकः अस्ति) is loko 'sti (लोकोऽस्ति). paraḥ na (परः न) is paro na (परो न).
Sanskrit in this line
saṃśayātmā (संशयात्मा) and saṃśayātmanaḥ (संशयात्मनः) are one compound in two cases. ātmā (आत्मा) is the nominative of ātman (आत्मन्) at the end of a bahuvrīhi (बहुव्रीहि). ātmanaḥ (आत्मनः) is the genitive. The first is the subject of vinaśyati (विनश्यति). The second is the person for whom world and happiness "are not," the same genitive job as ayajñasya (अयज्ञस्य) in 4.31. Do not treat ātmanaḥ (आत्मनः) as a second nominative.
Say it back
The three who perish, then the three things the doubter does not have. If one of the three na (न) is skipped, stay here.