5.15
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥
nādatte kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ
ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ
Kṛṣṇa (कृष्ण) continues. vibhuḥ (विभुः) is the same lord, named now as the one who pervades, and he is not the receiver of anyone's account.
The verse
The pervading one takes no one's evil and no one's good deed, while knowledge is covered by ignorance, and by that covering born beings are confused.
नेपालीमा
व्यापकले कसैको पाप लिनुहुन्न, कसैको पुण्य पनि लिनुहुन्न। ज्ञान अज्ञानले ढाकिएको छ, र त्यो ढकाइले जन्मेका प्राणीहरू अलमलिन्छन्।
Where it sits
5.14 took doership out of his creating. This verse takes the tally of good and evil out of his receiving. What remains to explain is why people still feel like doers. The verse puts that on a covering: ignorance over knowledge.
Split: न + आदत्ते + कस्यचित् + पापम् + न + च + एव + सुकृतम् + विभुः + अज्ञानेन + आवृतम् + ज्ञानम् + तेन + मुह्यन्ति + जन्तवः
na + ādatte + kasyacit + pāpam + na + ca + eva + sukṛtam + vibhuḥ + ajñānena + āvṛtam + jñānam + tena + muhyanti + jantavaḥ
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| न | na | indeclinable | not. |
| आदत्ते | ādatte | present, 3rd singular of ā-dā (आ-दा) | he takes. |
| कस्यचित् | kasyacit | genitive singular | of anyone. |
| पापम् | pāpam | accusative singular | evil. |
| न | na | indeclinable | not. |
| च | ca | indeclinable | and. |
| एव | eva | indeclinable | indeed. |
| सुकृतम् | sukṛtam | accusative singular | a good deed. What is well done. |
| विभुः | vibhuḥ | nominative singular | the pervading one. |
| अज्ञानेन | ajñānena | instrumental singular | by ignorance. |
| आवृतम् | āvṛtam | nominative singular | covered. |
| ज्ञानम् | jñānam | nominative singular | knowledge. |
| तेन | tena | instrumental singular | by that. |
| मुह्यन्ति | muhyanti | present, 3rd plural of muh (मुह्) | they are confused. |
| जन्तवः | jantavaḥ | nominative plural of jantu (जन्तु) | born beings. |
The phrases
na ādatte kasyacit pāpam (न आदत्ते कस्यचित् पापम्) is the first refusal. He does not take anyone's evil. na ca eva sukṛtam (न च एव सुकृतम्) is the second, and it is the same verb. He does not take the good deed either. vibhuḥ (विभुः) is the subject, placed late.
ajñānena āvṛtam jñānam (अज्ञानेन आवृतम् ज्ञानम्) is a separate clause. Knowledge stands covered by ignorance. tena muhyanti jantavaḥ (तेन मुह्यन्ति जन्तवः) is the consequence. By that covering, born beings are confused. The confusion belongs to them. It does not belong to a lord who has been collecting their deeds.
na ādatte (न आदत्ते) is recited nādatte (नादत्ते). ca eva (च एव) is recited caiva (चैव). ajñānena āvṛtam (अज्ञानेन आवृतम्) is recited ajñānenāvṛtam (अज्ञानेनावृतम्).
Sanskrit in this line
kasya (कस्य) is "of whom," the genitive of the interrogative. cit (चित्) turns the question into an indefinite. kasyacit (कस्यचित्) is "of anyone." The same particle makes kim (किम्) into kiñcit (किञ्चित्), "anything," which was the object inside the thought of 5.8. Before the voiceless p (प्) of pāpam (पापम्) the particle is recited kasyacit (कस्यचित्).
Say it back
Say what he does not take, both of them. If sukṛtam (सुकृतम्) is left out and only the evil is refused, stay here. The verse refuses the account on both sides.