4.42
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥
tasmād ajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ
chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata
Kṛṣṇa (कृष्ण) is still speaking, to Arjuna. This is the last verse of the chapter.
The verse
Therefore cut this doubt, born of ignorance and seated in the heart, with the sword of the knowledge of the self; resort to yoga, and stand up, Bhārata (भारत).
नेपालीमा
त्यसैले अज्ञानबाट जन्मेको, हृदयमा बसेको यो शङ्कालाई आत्मज्ञानको तरबारले काट। योगको आश्रय लेऊ, र उठ, हे भारत।
Where it sits
The chapter opened on a yoga that was old and had been lost, and it ends on an order: cut the doubt that 4.40 called the destroyer and that 4.41 said knowledge cuts, stand in yoga, and stand up. The sitting down that began the talk has its answer in uttiṣṭha (उत्तिष्ठ).
Split: तस्मात् + अज्ञान-सम्भूतम् + हृत्-स्थम् + ज्ञान-असिना + आत्मनः + छित्त्वा + एनम् + संशयम् + योगम् + आतिष्ठ + उत्तिष्ठ + भारत
tasmāt + ajñāna-sambhūtam + hṛt-stham + jñāna-asinā + ātmanaḥ + chittvā + enam + saṃśayam + yogam + ātiṣṭha + uttiṣṭha + bhārata
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| तस्मात् | tasmāt | indeclinable, ablative | therefore. From the doubt that perishes a man, and from the man whom actions do not bind. |
| अज्ञान-सम्भूतम् | ajñāna-sambhūtam | accusative | born of ignorance. Agrees with saṃśayam (संशयम्). sambhūta (सम्भूत) is "arisen." |
| हृत्-स्थम् | hṛt-stham | accusative | standing in the heart. hṛd (हृद्) is the heart. stha (स्थ) is "standing." |
| ज्ञान-असिना | jñāna-asinā | instrumental | by the sword of knowledge. asi (असि) is a sword. |
| आत्मनः | ātmanaḥ | genitive | of the self. Whose sword, the knowledge of the self. |
| छित्त्वा | chittvā | gerund | having cut. From chid (छिद्). |
| एनम् | enam | accusative | this. Points to saṃśayam (संशयम्). |
| संशयम् | saṃśayam | accusative | doubt. |
| योगम् | yogam | accusative | yoga. What he is told to stand in. |
| आतिष्ठ | ātiṣṭha | imperative, 2nd singular | resort to, take your stand. From ā-sthā (आ-स्था). |
| उत्तिष्ठ | uttiṣṭha | imperative, 2nd singular | stand up. From ut-sthā (उत्-स्था). |
| भारत | bhārata | vocative | descendant of Bharata (भरत). |
The phrases
तस्मात् अज्ञानसम्भूतं हृत्स्थं ज्ञानासिना आत्मनः tasmāt ajñānasambhūtaṃ hṛtsthaṃ jñānāsinā ātmanaḥ sets the doubt and the blade before the verb. Therefore, this thing born of ignorance and seated in the heart, with the sword of the knowledge of the self. तस्मात् अज्ञान tasmāt ajñāna is tasmād ajñāna (तस्मादज्ञान): t (त्) before a vowel becomes d (द्). jñānāsinā ātmanaḥ (ज्ञानासिना आत्मनः) is jñānāsinātmanaḥ (ज्ञानासिनात्मनः).
chittvā enam saṃśayam (छित्त्वा एनम् संशयम्) is the cut. Having cut this doubt. chittvā enam (छित्त्वा एनम्) is chittvainam (छित्त्वैनम्), because आ + ए ā + e becomes ai (ऐ). enam saṃśayam (एनम् संशयम्) is enaṃ saṃśayam (एनं संशयम्). The two accusatives are one doubt: enam (एनम्) points, saṃśayam (संशयम्) names.
योगम् आतिष्ठ उत्तिष्ठ भारत yogam ātiṣṭha uttiṣṭha bhārata is two commands. Resort to yoga. Stand up. योगम् आतिष्ठ yogam ātiṣṭha is yogam ātiṣṭha (योगमातिष्ठ). ātiṣṭha uttiṣṭha (आतिष्ठ उत्तिष्ठ) is ātiṣṭhottiṣṭha (आतिष्ठोत्तिष्ठ).
Sanskrit in this line
ātiṣṭhottiṣṭha (आतिष्ठोत्तिष्ठ) is two imperatives, not one verb. आतिष्ठ + उत्तिष्ठ ātiṣṭha + uttiṣṭha. अ + उ a + u becomes o (ओ). ātiṣṭha (आतिष्ठ) is "resort, take your stand," and it takes yogam (योगम्). uttiṣṭha (उत्तिष्ठ) is "stand up," and it takes no object. If you hear one word, you lose the standing up. Both are second person. The gerund chittvā (छित्त्वा) is "having cut," and its subject is the same person the imperatives address.
Say it back
What he cuts, what he stands in, and the last command. If uttiṣṭha (उत्तिष्ठ) is swallowed inside ātiṣṭha (आतिष्ठ), stay here. The chapter ends on stand up.