5.8
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् ॥
naiva kiñcit karomīti yukto manyeta tattvavit
paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan
Kṛṣṇa (कृष्ण) continues. He gives the sentence the yoked man thinks while the body's acts go on. The sentence is not finished until 5.9.
The verse
The yoked knower of truth should think "I do nothing at all," while seeing, hearing, touching, smelling, eating, going, sleeping, and breathing.
नेपालीमा
हेर्दा, सुन्दा, छुँदा, सुँघ्दा, खाँदा, हिँड्दा, सुत्दा र सास फेर्दा पनि युक्त सत्य जान्नेले म केही पनि गर्दिनँ भन्ठान्नुपर्छ।
Where it sits
5.7 said he is not stained even while doing. This verse gives the thought that makes the doing clean: he does not take the acts as his. The list is the body's, and it runs on into 5.9, where the thought that holds the list is finally said.
Split: न + एव + किञ्चित् + करोमि + इति + युक्तः + मन्येत + तत्त्व-वित् + पश्यन् + शृण्वन् + स्पृशन् + जिघ्रन् + अश्नन् + गच्छन् + स्वपन् + श्वसन्
na + eva + kiñcit + karomi + iti + yuktaḥ + manyeta + tattva-vit + paśyan + śṛṇvan + spṛśan + jighran + aśnan + gacchan + svapan + śvasan
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| न | na | indeclinable | not. |
| एव | eva | indeclinable | at all. It presses na (न). |
| किञ्चित् | kiñcit | accusative singular | anything. |
| करोमि | karomi | present, 1st singular of kṛ (कृ) | I do. |
| इति | iti | indeclinable | thus. It closes a thought. |
| युक्तः | yuktaḥ | nominative singular | the yoked one. |
| मन्येत | manyeta | optative, 3rd singular of man (मन्) | he should think. |
| तत्त्व-वित् | tattva-vit | nominative singular | the knower of truth. vit (वित्) is "the one who knows." |
| पश्यन् | paśyan | present participle, nominative singular | seeing. |
| शृण्वन् | śṛṇvan | present participle, nominative singular | hearing. |
| स्पृशन् | spṛśan | present participle, nominative singular | touching. |
| जिघ्रन् | jighran | present participle, nominative singular | smelling. |
| अश्नन् | aśnan | present participle, nominative singular | eating. |
| गच्छन् | gacchan | present participle, nominative singular | going. |
| स्वपन् | svapan | present participle, nominative singular | sleeping. |
| श्वसन् | śvasan | present participle, nominative singular | breathing. |
The phrases
na eva kiñcit karomi iti (न एव किञ्चित् करोमि इति) is the thought, and iti (इति) closes it. "I do nothing at all." The "I" of karomi (करोमि) is inside the thought. It is what he thinks, and it is the part the thought denies.
yuktaḥ manyeta tattvavit (युक्तः मन्येत तत्त्ववित्) is who thinks it, and in which mood. manyeta (मन्येत) is "he should think," the optative. The knower of truth, yoked, is the subject. The participles that follow are still that same man: seeing, hearing, touching, smelling, eating, going, sleeping, breathing.
na eva (न एव) is recited naiva (नैव). karomi iti (करोमि इति) is recited karomīti (करोमीति). yuktaḥ manyeta (युक्तः मन्येत) is recited yukto manyeta (युक्तो मन्येत). The participles are strung in one recited line. A final n (न्) before a palatal becomes ñ (ञ्): paśyañ śṛṇvan (पश्यञ् शृण्वन्), spṛśañ jighran (स्पृशञ् जिघ्रन्), svapañ śvasan (स्वपञ् श्वसन्).
Sanskrit in this line
iti (इति) closes a quotation. Whatever stands before it is the thought, and the grammar of the sentence resumes after it. karomi (करोमि) is first person because it is inside his thought. manyeta (मन्येत) is third person because it is Kṛṣṇa (कृष्ण) speaking about him. इ + इ i + i makes the join karomīti (करोमीति). When you split, the iti (इति) comes back out as its own word, and the quoted clause ends at karomi (करोमि).
Say it back
Say the thought, then three of the participles. If naiva kiñcit karomi (नैव किञ्चित् करोमि) comes out as "he has stopped acting," stay here. The participles are the acting.