5.7
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥
yogayukto viśuddhātmā vijitātmā jitendriyaḥ
sarvabhūtātmabhūtātmā kurvann api na lipyate
Kṛṣṇa (कृष्ण) continues. The yogayuktaḥ (योगयुक्तः) of 5.6 is now described, and then he is allowed to act.
The verse
The man yoked to yoga, self clean, self conquered, senses conquered, his self become the self of all beings, is not stained even while he is doing.
नेपालीमा
योगमा युक्त, शुद्ध आत्मा भएको, आत्मा जितेको, इन्द्रिय जितेको, र आफ्नो आत्मा सबै प्राणीको आत्मा भएको मानिसलाई गर्दागर्दै पनि दाग लाग्दैन।
Where it sits
5.6 had him reach brahman. This verse puts him back among actions and says the actions do not stick. That is the permission Arjuna (अर्जुन) needs if the yoga of action is the one he is to keep.
Split: योग-युक्तः + विशुद्ध-आत्मा + विजित-आत्मा + जित-इन्द्रियः + सर्व-भूत-आत्म-भूत-आत्मा + कुर्वन् + अपि + न + लिप्यते
yoga-yuktaḥ + viśuddha-ātmā + vijita-ātmā + jita-indriyaḥ + sarva-bhūta-ātma-bhūta-ātmā + kurvan + api + na + lipyate
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| योग-युक्तः | yoga-yuktaḥ | nominative singular | yoked to yoga. |
| विशुद्ध-आत्मा | viśuddha-ātmā | nominative singular, bahuvrīhi (बहुव्रीहि) | one whose self is clean. |
| विजित-आत्मा | vijita-ātmā | nominative singular, bahuvrīhi (बहुव्रीहि) | one whose self is conquered. |
| जित-इन्द्रियः | jita-indriyaḥ | nominative singular, bahuvrīhi (बहुव्रीहि) | one whose senses are conquered. |
| सर्व-भूत-आत्म-भूत-आत्मा | sarva-bhūta-ātma-bhūta-ātmā | nominative singular, bahuvrīhi (बहुव्रीहि) | one whose self has become the self of all beings. |
| कुर्वन् | kurvan | nominative singular, present participle of kṛ (कृ) | doing. |
| अपि | api | indeclinable | even. |
| न | na | indeclinable | not. |
| लिप्यते | lipyate | present, 3rd singular of lip (लिप्) | is stained. Is smeared. |
The phrases
Four names stand before the verb, and all four are the same man. yogayuktaḥ (योगयुक्तः) is the one already met. viśuddhātmā (विशुद्धात्मा), vijitātmā (विजितात्मा), and jitendriyaḥ (जितेन्द्रियः) say what he has done with self and senses.
sarvabhūtātmabhūtātmā (सर्वभूतात्मभूतात्मा) is the long one. Read it from the back: ātmā (आत्मा) "whose self," bhūta (भूत) "has become," sarvabhūtātma (सर्वभूतात्म) "the self of all beings." His self has become the self of all beings.
कुर्वन् अपि न लिप्यते kurvan api na lipyate is the point of the verse. Even while doing, he is not stained. The doing is still there. The stain is what is absent.
योगयुक्तः before viśuddha (विशुद्ध) is recited yogayukto (योगयुक्तो). कुर्वन् अपि kurvan api is recited kurvann api (कुर्वन्नपि). A final n (न्) before a vowel is doubled.
Sanskrit in this line
A bahuvrīhi (बहुव्रीहि) names a person by something he has. The last member looks like a noun in the nominative, and the whole compound is an adjective of the man. viśuddha-ātmā (विशुद्ध-आत्मा) is "one whose self is clean," which is a man, while ātmā (आत्मा) by itself would be the self. Four of them stand in a row here, and none of them is the object of lipyate (लिप्यते). They are the subject.
Say it back
Give the four names, then कुर्वन् अपि kurvan api. If the doing disappears and only the cleanliness remains, stay here.