5.26
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥
kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām
abhito brahmanirvāṇaṃ vartate viditātmanām
Kṛṣṇa (कृष्ण) continues. The same quenching is now said to stand close around a particular group, all of them in the genitive.
The verse
For the strivers separated from desire and anger, mind held, self known, the brahman-quenching is present on every side.
नेपालीमा
चाहना र क्रोधबाट अलग भएका, मन वशमा राखेका, आत्मा जानेका प्रयत्नशीलहरूका लागि ब्रह्मको निर्वाण सबैतिर उपस्थित छ।
Where it sits
5.25 said the seers obtain it. This verse says how near it is for the ones who have already been parted from desire and anger. The surge of 5.23 was the thing to bear. Here that pair is simply absent, and the quenching is already around them. The next two verses will say how the body is held while that is true.
Split: काम-क्रोध-वियुक्तानाम् + यतीनाम् + यत-चेतसाम् + अभितः + ब्रह्म-निर्वाणम् + वर्तते + विदित-आत्मनाम्
kāma-krodha-viyuktānām + yatīnām + yata-cetasām + abhitaḥ + brahma-nirvāṇam + vartate + vidita-ātmanām
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| काम-क्रोध-वियुक्तानाम् | kāma-krodha-viyuktānām | genitive plural | of those separated from desire and anger. |
| यतीनाम् | yatīnām | genitive plural of yati (यति) | of the strivers. |
| यत-चेतसाम् | yata-cetasām | genitive plural, bahuvrīhi (बहुव्रीहि) | of those whose mind is held. |
| अभितः | abhitaḥ | indeclinable | on every side. Close around. |
| ब्रह्म-निर्वाणम् | brahma-nirvāṇam | nominative singular | the brahman-quenching. |
| वर्तते | vartate | present, 3rd singular | is present. Turns there. |
| विदित-आत्मनाम् | vidita-ātmanām | genitive plural, bahuvrīhi (बहुव्रीहि) | of those whose self is known. |
The phrases
Four genitives name one group. kāmakrodhaviyuktānām (कामक्रोधवियुक्तानाम्) is "of those parted from desire and anger." yatīnām (यतीनाम्) is "of the strivers." yatacetasām (यतचेतसाम्) is "of those whose mind is held." viditātmanām (विदितात्मनाम्) is "of those whose self is known," and it comes last, after the verb.
abhitaḥ brahmanirvāṇam vartate (अभितः ब्रह्मनिर्वाणम् वर्तते) is the predicate. The brahman-quenching is present on every side. It is not a place they still have to travel to. It stands around them.
abhitaḥ brahma (अभितः ब्रह्म) is recited abhito brahma (अभितो ब्रह्म). The visarga before the voiced b (ब्) has become o (ओ).
Sanskrit in this line
The verse is a stack of genitive plurals, and the ending changes with the stem. An a (अ)-stem takes --ānām (आनाम्): viyuktānām (वियुक्तानाम्). An i (इ)-stem takes --īnām (ईनाम्): yatīnām (यतीनाम्), from yati (यति). A consonant stem takes --ām (आम्): cetasām (चेतसाम्) from cetas (चेतस्), ātmanām (आत्मनाम्) from ātman (आत्मन्). Same case, same number, three endings. The case answers "of" and "for." The quenching in the nominative is what is present for them.
Say it back
Say the quenching and the word abhitaḥ (अभितः). If it comes out as a distant goal, the genitives have been turned into travelers. Stay here.