The Bhagavad Gita

Chapter 4

Translated by
Michael Douglas Neely
 Chapter 4/Verse 13 26

Table of Contents Chapter 4/Verse 14 27

Table of Contents 2 Chapter 4/Verse 15 29
Introduction 4 Chapter 4/Verse 16 30
The Translator and the Translation 4 Chapter 4/Verse 17 32
Chapter 4 Verse Detail 6 Chapter 4/Verse 18 33
Chapter 4/Verse 1 10 Chapter 4/Verse 19 35
Chapter 4/Verse 2 11 Chapter 4/Verse 20 36
Chapter 4/Verse 3 13 Chapter 4/Verse 21 37
Chapter 4/Verse 4 14 Chapter 4/Verse 22 38
Chapter 4/Verse 5 16 Chapter 4/Verse 23 40
Chapter 4/Verse 6 17 Chapter 4/Verse 24 41
Chapter 4/Verse 7 19 Chapter 4/Verse 25 43
Chapter 4/Verse 8 20 Chapter 4/Verse 26 44

Chapter 4/Verse 9 21 Chapter 4/Verse 27 45

Chapter 4/Verse 10 22 Chapter 4/Verse 28 46
Chapter 4/Verse 11 23 Chapter 4/Verse 29 47
Chapter 4/Verse 12 25 Chapter 4/Verse 30 49
Chapter 4/Verse 31 50

Chapter 4/Verse 32 51

Chapter 4/Verse 33 53

Chapter 4/Verse 34 54

Chapter 4/Verse 35 55

Chapter 4/Verse 36 56

Chapter 4/Verse 37 57

Chapter 4/Verse 38 59

Chapter 4/Verse 39 60

Chapter 4/Verse 40 62

Chapter 4/Verse 41 63

Chapter 4/Verse 42 64

Introduction
The Bhagavad Gita has been translated into English hundreds
of times since its first translation into English by Charles
Wilkens in 1785. The translations range from poetic
interpretations inspired from various English translations to
highly academic ones. I chose to translate the Bhagavad Gita
from Sanskrit to English to improve my Sanskrit proficiency,
for the love of the wisdom of the book, and because there are
many academic translations on the market and online to
reference. In particular, the Winthrop Sargeants and Laurie L.
Pattons versions were constantly consulted during this
translation for clarification and comparison.
The Translator and the
Translation
I am a mostly self-taught Sanskrit enthusiast. I went to a
Sanskrit presentation at a yoga studio sometime in the late
1990s. That was my first exposure to any structured Sanskrit
class. The studio arranged a second follow-up class, but no one
showed up, except me. I will take that as an omen. In 2003 I
took two Sanskrit workshops that emphasized learning the
Sanskrit alphabet and some noun declensions and verb
conjunctions. In 2005 I was able to find a Sanskrit mentor to
teach me Sanskrit until about mid-2006. From mid-2006 to
mid-2007 I continued my Sanskrit studies and Sanskrit to
English translations. You can see my translation work during
this time period on my academia.edu
profile: https://independent.academia.edu/MichaelNeely
In mid-2007 I lost interest in studying Sanskrit and stopped
studying it. In 2014 my interest in Sanskrit was rekindled. I felt
a calling to come back to it and started reviewing various
Sanskrit primers and textbooks.
In July 2015 I felt confident enough to start translating
the Bhagavad Gita in order continue increasing my proficiency
in the Sanskrit language while feeling the excitement of
actually reading and comprehending the Sanskrit of
the Bhagavad Gita and then translating the Sanskrit into
English.
I am not a Sanskrit professor nor do I claim to be an expert in
the Sanskrit language. Various translations of the Bhagavad
Gita, Sanskrit primers and textbooks, and the Academic Room
Sanskrit-English Dictionary app were consulted during this
translation. In particular, I relied heavily on the Sanskrit primer
Devavanipravesika by Robert and Sally Goldman, the Sanskrit
Reference Manual by William Bucknell, and the app just
mentioned in making sure I understood the Sanskrit underlying
the translation.
In my translations, I tried to be as literal as possible, not adding
anything to the translation that was not in the original Sanskrit
text. For each verse translated, I show the Sanskrit devanagari
text, the transliteration of the Sanskrit in English (IAST
format), and the English translation I created. After that, I
broke down each word of the Sanskrit text into its
pre-sandhi form and listed the various grammatical identifiers
of each word. I also explain why my translation is different
from other translations and provide other background
information essential to understanding the verses. Every
translation has it place in the world. My disagreement with a
translation is just an exercise in how it departs from the literal
translation.

Some Sanskritists may criticize this book given I am not a

credentialed Sanskritist in the guise that I made certain
grammar and translation errors. I am not immune to error, but I
am definitely confident that I provide a valuable Sanskrit and
Bhagavad Gita resource in this book. If one feels moved to
criticize my work, I would appreciate a detailed response in
regards to my error and not some off the cuff rebuke from on
high. I understand societys tendency to give the benefit of the
doubt to a credentialed person over a non-credentialed
enthusiast, but just be aware that credentialed and
uncredentialed people make errors all the same. This book is
filling a void that has not been provided by the credentialed
Sanskrit community that rarely engages the Sanskrit enthusiast
community in any public outreach minus the availability of
their print and online publications.

Chapter 4 Verse Detail
Bhagavad Gita Series: Chapter 4 (The Yoga of
Renunciation of Action in Knowledge)
The Supreme Teaching of Yoga and Krishnas Divinity
In this chapter Krishna begins by stating that the perennial
Yoga he declared to Arjuna was also declared to the great
luminaries of ancient India, such as Vivasvat, Manu, and
Ikshvaku. By knowing this yoga, the lineage became
accomplished. But through the passage of time Yoga was
destroyed on earth. Krishna declared it to Arjuna because he
was devoted and a friend of Krishna, and he also stated that the
teaching of Yoga was supreme among mystical teachings.
From this, Arjuna became confused given Krishna said he
declared these matters to past great luminaries. It seemed
impossible that Krishna could do this given he was born in the
current era of Arjuna long after the great luminaries were born.
Showing his divinity, Krishna answers that, unlike Arjuna, he
knows of all the past births.
Krishna states that he is unborn, has an imperishable self, and
is the lord of beings. He states that he has governance over his
own nature and comes into being by the magical power of the
self. He comes into being whenever there is decay in dharma
and adharma rises up. When he incarnates, he rescues the
righteous and destroys the evil doers. He does this from age to
age in order to reestablish dharma.
He further states, the one who knows his divine birth and
action will come to Krishna. And then upon abandoning the
body, that one will not be reborn. And further clarifies that that
person is free of passion, danger, and anger, and is absorbed in
Krishna. Many purified by the austerity in knowledge return to
his state of being.
Krishna clarifies that he accepts all in whatever way they take
refuge in him and everywhere human beings follow his path.
But those who desire accomplishment sacrifice to the deities,
which in the human world, success is quickly born from such
actions.
Action Explained
In regards to the distribution of the actions of the gunas, which
are related to the four main types of people, Krishna is the
creator of that. But he is imperishable and a non-doer. Actions
do not stain Krishna and his desire is not in the fruit of action.
If one understands this wisdom, that one is not bound by
action. Krishna then comes back full circle to the ancients that
performed actions desirous of release. Just as the ancients did,
so also Arjuna is implored to do so.
Krishna states the difference between action and inaction, and
what is right and wrong action is enigmatic and difficult to
understand. He promises release from unpleasantness if the
differences can be understood.
The following is the discourse of verses concerning action:

4:17. Indeed, of action to be known, and of wrong action to be

known, and even of inaction to be known. The way of action is
difficult to understand.

4:18. One who could see inaction in action and one who [could
see] action in inaction, that one is wise among humans. That
one is yoked performing all actions.

4:19. Whose every undertaking has abandoned the intentions of

desire, the wise ones call that one a pandit, possessed of action
consumed by the fire of knowledge.

4:20. Having abandoned attachment to the fruit of action,

always satisfied, not dependent. Indeed, even engaging in
action, that one does not do anything.

4:21. Free of desire, the self with the mind controlled,

attainment of complete surrender, Performing action only
related to the body, one does not incur fault.

4:22. Acting as one likes, contentment obtained, gone beyond

opposites, free from envy, equal in success and failure. Even
doing, one is not bound.

4:23. Undertaken for the sacrifice of the attachment gone, of

the liberated, and of the mind established in knowledge is the
action wholly melted away.

The Nature of Brahman and Sacrifice

From the discourse on action, Krishna describes Brahman, the
impersonal supreme being. In the allegory of a ritual fire
sacrifice, Krishna states that Brahman is the entire ritual: the
offering, the oblation, the pourer, and the fire. Then he goes on
to state that Brahman is attained when one has samadhi
(transcending duality by having equilibrium within it) in the
actions of Brahman.
Then Krishna goes on to explain the various ways one may
sacrifice in the actions of Brahman:
4:25. Some yogins partake in sacrifice, indeed, in relation to a
god. Others sacrifice sacrifice, indeed, by sacrifice in the fire of
Brahman.
4:26. Others sacrifice the sense of hearing and so forth in the
fires of restraint. Others sacrifice the objects of the senses
regarding the sounds and so forth in the fires of the senses.
4:27. Others sacrifice all actions of prana and the actions of the
senses in the fire of the Yoga of the restraint of the self kindled
by knowledge.
4:28. Thus, others are ascetics with objects of devotion
decided, sacrifice objects, austerity, Yoga, and knowledge of
recitation to oneself.
4:29. Others also sacrifice prana in the apana and apana in
prana. Intent on the extension and control of prana having
contained the motion of prana and apana.
4:30. Others, restrained in taking food, sacrifice pranas in the
pranas. All these also are knowers of sacrifice, whose sins are
destroyed by sacrifice.
Through these actions, Krishna states that one enjoying the
nectar of the remainder of the sacrifice will go to the eternal
Brahman. Krishna also states that one who does not sacrifice in
their actions will not gain in this world nor the other. It is
important to understand the metaphor here. Sacrifice is doing
something just for the sake of doing it without any selfish
motive or expectation of results. By knowing all the various
kinds of sacrifices born of action for Brahman to consume will
ultimately liberate one. Sacrifice is done with complete
surrender, inquiry, and by service. One knowing this wisdom
will not be confused and see others in ones self and then see
all in the divine.
Krishna states that even the greatest evil-doer of all the sinners
can cross over all wickedness by the boat of knowledge. The
fire of knowledge will reduce all actions to ashes. Knowledge
is the greatest purifier in the world. And by Yoga, ones self is
perfected. It is through the passage of time that one finds
knowledge in the self. One who is full of faith attains that
knowledge and with that knowledge and control of the senses,
one will quickly attain supreme peace. Actions do not bind the
action abandoned in the practice of Yoga to karma, and doubt
is cut to pieces by knowledge and one who is composed. On
the other hand, the unknowing and unbelieving and the self
with doubts will be destroyed. The self with doubts has no
pleasure in this world nor the next; therefore, doubt born of
ignorance abiding in the heart must be cut to pieces with the
sword of knowledge of the self.
Krishna ends this discourse by imploring Arjuna to rise up and
perform Yoga.
 rbhagavn (stem form: rbhagavant) (masculine, nominative,
Chapter 4/Verse 1 singular) = the Blessed Lord (epithet of Krishna)

uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd

person, singular) = one said


imam (pronoun, 3rd person, masculine, accusative, singular) =
this
-
vivasvate (stem form: vivasvat) (masculine, dative, singular) =
rbhagavnuvca to Vivasvat (Father of Manu Vaivasvata, the 7th of 14 Manus,
and the Noah of Hindu lore and the progenitor of the human
ima vivasvate yoga proktavnahamavyayam race)
vivasvnmanave prha manurikvkave'bravt 4-1
yogam (stem form: yoga) (masculine, accusative, singular) =
yoga

Krishna said, I declared this perennial Yoga to Vivasvat. proktavn (2nd class verb root: vac) (pra + uktavn) (perfect
Vivasvat told it to Manu. Manu said it to Ikshvaku. active participle, masculine, nominative, singular) = declared

aham (pronoun, 1st person, nominative, singular) = I

avyayam (stem form: avyaya) (masculine, accusative, singular)

= perennial

vivasvn (stem form: vivasvat) (masculine, nominative,

singular) = Vivasvat (Father of Manu Vaivasvata, the 7th of 14
Manus, and the Noah of Hindu lore and the progenitor of the
human race)

manave (stem form: manus) (masculine, dative, singular) = to

Manu
prha (1st class verb root: ah) (pra + aha) (perfect, active,
parasmaipada, 3rd person, singular) = one told Chapter 4/Verse 2
manus (stem form: manus) (masculine, nominative, singular) =
Manu (the first human)
ikvkave (stem form: Ikvkus) (masculine, dative, singular) -
= to Ikshvaku (son of Manu)
eva paramparprptamima rjarayo vidu
abravt (irregular 1st class verb root: br) (imperfect,
parasmaipada, 3rd person, singular) = one said sa kleneha mahat yogo naa parantapa 4-2

Thus, the lineage was accomplished. The royal seers knew this;
that after a long time Yoga was destroyed in this world, o
Arjuna.
evam (adverb) (indeclinable) = thus naas (4th class verb root: na) (past passive participle,
masculine, nominative, singular) = destroyed
parampar (stem form: parampar) (feminine, nominative,
singular) = lineage parantapa (stem form: parantapa) (masculine, vocative,
singular) = o Scorcher of the Foe (epithet of Arjuna)
prptam (5th class verb root: p) (pra + ptam) (past passive
participle, accusative, singular) = was accomplished

imam (pronoun, 3rd person, masculine, accusative, singular) =

this

rjarayas (stem form: rjaris) (rja + rayas) (masculine,

nominative, plural) = royal seers

vidus (2nd class stem form: vid) (perfect, active, 3rd person,
plural) = they knew

sas (pronoun, 3rd person, masculine, nominative, singular) =

that

klena (stem form: kla) (masculine, instrumental, singular) =

with time

iha (adverb) (indeclinable) = in this world

mahat (stem form: mahat) (masculine, instrumental, singular)

= with long

yogas (stem form: yoga) (masculine, nominative, singular) =

Yoga
 sas (pronoun, 3rd person, masculine, nominative, singular) =
Chapter 4/Verse 3 that

eva (adverb) (indeclinable) = indeed

ayam (pronoun, 3rd person, masculine, nominative, singular) =
- that

sa evya may te'dya yoga prokta purtana may (pronoun, 1st person, instrumental, singular) = by me
bhakto'si me sakh ceti rahasya hyetaduttamam 4-3
te (pronoun, 2nd person, dative, singular) = to you

adya (adverb) (indeclinable) = today

Indeed, that ancient Yoga, today that was declared to you by
me since you are devoted and a friend of mine. Indeed, that yogas (stem form: yoga) (masculine, nominative, singular) =
mystical teaching is supreme. Yoga

proktas (2nd class verb root: vac) (pra + uktas) (past passive
participle, masculine, nominative, singular) = declared

purtanas (stem form: purtana) (masculine, nominative,

singular) = ancient

bhaktas (1st class verb root: bhaj) (past passive participle,

masculine, nominative, singular) = devoted

asi (present tense, 2nd person, singular)= you are

me (pronoun, 1st person, genitive, singular) = of mine

sakh (masculine, nominative, singular) = friend

ca (conjunction) (indeclinable) = and
Chapter 4/Verse 4
iti (punctuation) (indeclinable) = since

rahasyam (stem form: rahasya) (neuter, nominative, singular) =

mystical teaching

hi (adverb) (indeclinable) = indeed
-
etad (pronoun, 3rd person, neuter, nominative, singular) = that
arjuna uvca
uttamam (stem form: uttama) (neuter, nominative, singular) =
supreme apara bhavato janma para janma vivasvata

kathametadvijny tvamdau proktavniti 4-4

Arjuna said, Your birth was later. Vivasvat's birth was earlier.
How should I understand this, You declared it in the
beginning?
arjunas (stem form: arjuna) (masculine, nominative, singular) = dau (stem form: di) (masculine, locative, singular) = in the
Arjuna beginning

uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd proktavn (2nd class verb root: vac) (pra + uktavn) (perfect
person, singular) = one said active participle, masculine, nominative, singular) = declared

aparam (stem form: apara) (neuter, nominative, singular) = iti (punctuation) (indeclinable) = (closed quotation marks)
later

bhavatas (stem form: bhavat) (masculine, genitive, singular) =

your

janma (stem form: janman) (neuter, nominative, singular) =

birth

param (stem form: para) (neuter, nominative, singular) = earlier

janma (stem form: janman) (neuter, nominative, singular) =

birth

vivasvatas (stem form: vivasvat) (masculine, genitive, singular)

= of Vivasvat

katham (interrogative) (indeclinable) = how

etad (pronoun, 3rd person, neuter, accusative, singular) = this

vijnym (9th class verb root: ja) (vi + jnym) (optative,

parasmaipada, 1st person, singular) = I should understand

tvam (pronoun, 2nd person, nominative, singular) = you

 rbhagavn (stem form: rbhagavant) (masculine, nominative,
Chapter 4/Verse 5 singular) = the Blessed Lord (epithet of Krishna)

uvca (2nd class verb root: vac) (perfect, parasmaipada, 3rd

person, singular) = one said

bahni (stem form: bahu) (neuter, nominative, singular) =
many
-
me (pronoun, 1st person, genitive, singular) = my
rbhagavnuvca
vyattni (1st class verb root: i) (vi + ati + itni) (past passive
bahni me vyattni janmni tava crjuna participle, neuter, nominative, plural) = have passed

tnyaha veda sarvi na tva vettha parantapa 4-5 janmni (stem form: janman) (neuter, nominative, plural) =
births

Krishna said, my and your many past births, o Arjuna, I know tava (pronoun, 2nd person, genitive, singular) = of you
them all. You do not know, o Scorcher of the Foe.
ca (conjunction) (indeclinable) = and

arjuna (stem form: arjuna) (masculine, vocative, singular) = O

Arjuna

tni (pronoun, 3rd person, neuter, accusative, singular) = them

aham (pronoun, 1st person, nominative, singular) = I

veda (1st class verb root: vid) (perfect active with present
meaning, 1st person, singular) = I knew

sarvi (stem form: sarva) (neuter, accusative, plural) = all

na (particle of negation) (indeclinable) = not
Chapter 4/Verse 6
tvam (pronoun, 2nd person, nominative, singular) = you

vettha (1st class verb root: vid) (perfect, parasmaipada, with

present meaning, 2nd person, singular) = you know
-
parantapa (stem form: parantapa) (masculine, vocative,
singular) = o Scorcher of the Foe (epithet of Arjuna) ajo'pi sannavyaytm bhtnmvaro'pi san

prakti svmadhihya sabhavmytmamyay 4-6

Even being an unborn, imperishable self, the lord of beings,

and even being, having governance over my own nature, I
come into being by the magical power of the self.
ajas (stem form: aja) (masculine, nominative, singular) =
unborn
api (adverb) (indeclinable) = even
san (2nd class verb root: as) (present participle, parasmaipada,
masculine, nominative, singular) = being
sabhavmi (1st class verb root: bh) (sam + bhavmi)
(present indicative, parasmaipada, 1st person, singular) = I
come into being
tmamyay (stem form: tmamy) (tma + myay)
(tatpura compound, feminine, instrumental, singular) = by
the magical power of the self

avyaytm (stem form: avyaytman) (avyaya + tm)

(karmadhraya compound, masculine, nominative, singular) =
imperishable self

bhtnm (stem form: bhta) (masculine, genitive, plural) = of

beings

varas (stem form: vara) (masculine, nominative, singular) =

lord

api (adverb) (indeclinable) = even

san (2nd class verb root: as) (present participle, masculine,

nominative, singular) = being

praktim (stem form: prakti) (feminine, accusative, singular) =

nature

svm (stem form: sv) (feminine, accusative, singular) = my

own

adhihya (1st class verb root: sth) (adhi + hya) (gerund)

(indeclinable) = having governance over

Chapter 4/Verse 7
dharmasya (stem form: dharma) (masculine, genitive, singular)
-
yad yad hi dharmasya glnirbhavati bhrata
abhyutthnamadharmasya tadtmna sjmyaham 4-7
O Arjuna, indeed, whenever decay of dharma exists and
adharma rises up, then I create the self.
yad yad (adverb) (indeclinable) = whenever
hi (adverb) (indeclinable) = indeed
= of dharma
glnis (stem form: glni) (feminine, nominative,singular) =
decay
bhavati (1st class verb root: bh) (present indicative,
parasmaipada, active, 3rd person, singular) = it exists
bhrata (stem form: bhrata) (masculine, vocative, singular) =
o Descendant of Bharata (epithet of Arjuna)
abhyutthnam (stem form: abhyutthna) (abhi + ud + sthnam)
(neuter, accusative, singular) = rises up
adharmasya (stem form: adharma) (masculine, genitive,
singular) = of adharma
tad (adverb) (indeclinable) = then
tmnam (stem form: tman) (masculine, accusative, singular)
= self
sjmi (present indicative, parasmaipada, 1st person, singular)
= I create
aham (pronoun, 1st person, nominative, singular) = I
 paritrya (stem form: paritra) (neuter, dative, singular) =
Chapter 4/Verse 8 for rescue

sdhnm (stem form: sdhu) (masculine, genitive, plural) = of

the righteous

- vinya (stem form: vina) (masculine, dative, singular) = for
destruction
paritrya sdhn vinya ca duktm
ca (adverb) (indeclinable) = and
dharmasasthpanrthya sambhavmi yuge yuge 4-8
duktm (stem form: dukt) (masculine, genitive, plural) = of
the evil doers
For rescue of the righteous and for destruction of the evil doers,
from age to age I come into being for the goal of establishing dharmasasthpanrthya (stem form:
dharma. dharmasasthpanrtha) (dharma + sasthpana + arthya)
(tatpura compound, masculine, dative, singular) = for the
goal of establishing dharma

sambhavmi (1st class verb root: bh) (sam + bhavmi)

(present indicative, parasmaipada, 1st person, singular) = I
come into being

yuge yuge (stem form: yuga yuga) (neuter, locative, singular) =

from age to age
 janma (stem form: janman) (neuter, accusative, singular) =
Chapter 4/Verse 9 birth

karma (stem form: karman) (neuter, accusative, singular) =

action

- ca (conjunction) (indeclinable) = and

janma karma ca me divyameva yo vetti tattvata me (pronoun, 1st person, genitive, singular) = my
tyaktv deha punarjanma naiti mmeti so'rjuna 4-9
divyam (stem form: ) (neuter, accusative, singular) =divine

evam (adverb) (indeclinable) = thus

Thus, one who truly knows my divine birth and action, that one
goes to me. Abandoning the body, one is not reborn, o Arjuna. yas (pronoun, 3rd person, masculine, nominative, singular) =
who

vetti (2nd class verb root: vid) (present indicative,

parasmaipada, 3rd person, singular) = one knows

tattvatas (adverb) (indeclinable) = truly

tyaktv (1st class verb root: tyaj) (gerund) (indeclinable) =

abandoning

deham (stem form: deha) (neuter, accusative, singular) = body

punarjanma (stem form: punarjanman) (punar + janma) (neuter,

accusative, singular) = reborn

na (adverb) (indeclinable) = not

eti (present indicative, parasmaipada, 3rd person, singular) =
one goes Chapter 4/Verse 10
mm (pronoun, 1st person, masculine, accusative, singular) =
to me


eti (present indicative, parasmaipada, 3rd person, singular) =
-
one goes
vtargabhayakrodh manmay mmuprit
sas (pronoun, 3rd person, masculine, nominative, singular) =
that one bahavo jnatapas pt madbhvamgat 4-10

arjuna (stem form: arjuna) (masculine, vocative, singular) = o

Arjuna
Free of passion, danger, and anger, absorbed in me, taking
refuge in me, many purified by austerity in knowledge return to
my state of being.
vtargabhayakrodhs (stem form: vtargabhayakrodha) (vta
+ rga + bhaya + krodhs) (bahuvrih compound, masculine, Chapter 4/Verse 11
nominative, plural) = free of passion, danger, and anger

manmays (stem form: manmaya) (masculine, nominative,

plural) = absorbed in me

-
mm (pronoun, 1st, accusative, singular) = me
ye yath m prapadyante tstathaiva bhajmyaham
uprits (1st class verb root: ri) (upa + + rits) (past
mama vartmnuvartante manuy prtha sarvaa 4-11
passive participle, masculine, nominative, plural) = taking
refuge
The manner in which they take refuge in me, indeed, in that
bahavas (stem form: bahu) (masculine, nominative, plural) = way, I accept them. Everywhere, human beings follow my
many path, o Arjuna.
jnatapas (stem form: jnatapas) (tatpura compound,
neuter, instrumental, singular) = by austerity in knowledge

pts (verb root: p) (past passive participle, masculine,

nominative, plural) = purified

madbhvam (stem form: madbhva) (masculine, accusative,

singular) = my state of being

gats (1st class verb root: gam) ( + gats) (past passive

participle, masculine, nominative, plural) = return
ye (pronoun, 3rd person, masculine, nominative, plural) = who prtha (stem form: prtha) (masculine, vocative, singular) = o
Son of Pritha (epithet of Arjuna)
yath (adverb) (indeclinable) = the manner in which
sarvaas (adverb) (indeclinable) = everywhere
mm (pronoun, 1st person, accusative, singular) = me

prapadyante (1st class verb root: pad) (pra + padyante) (present

indicative, tmanepada, 3rd person, plural) = they take refuge
in

tm (pronoun, 3rd person, masculine, accusative, plural) =

them

tath (adverb) (indeclinable) = in that way

eva (adverb) (indeclinable) = indeed

bhajmi (1st class verb root: bhaj) (present indicative, 1st

person, singular) = I accept

aham (pronoun, 1st person, nominative, singular) = I

mama (pronoun, 1st person, genitive, singular) = my

vartma (stem form: ) (neuter, accusative, singular) = path

anuvartante (verb root: vt) (anu + vartante) (present indicative,

tmanepada, 3rd person, plural) = they follow

manuys (stem form: manuya) (masculine, nominative,

plural) = human beings
 kkantas (1st class verb root: kk) (present participle,
Chapter 4/Verse 12 parasmaipada, masculine, nominative, plural) = desiring

karmam (stem form: karman) (neuter, genitive, plural) = of

actions

- siddhim (stem form: siddhi) (feminine, accusative, singular) =
accomplishment
kkanta karma siddhi yajanta iha devat
yajante (1st class verb root: yaj) (present indicative,
kipra hi mnue loke siddhirbhavati karmaj 4-12
tmanepada, 3rd person, plural) = they sacrifice

iha (adverb) (indeclinable) = here

Those desiring accomplishment, here they sacrifice to the
deities. In the human world success, indeed, is quickly born devats (stem form: deva) (feminine, accusative, plural) =
from such actions. deities

kipram (adverb) (indeclinable) = quickly

hi (adverb) (indeclinable) = indeed

mnue (stem form: mnu) (masculine, locative, singular) = in

human

loke (stem form: loka) (masculine, locative, singular) = in the

world

siddhis (stem form: siddhi) (feminine, nominative, singular) =

success

bhavati (present indicative, parasmaipada, 3rd person,

singular) = it is
karmaj (stem form: karmaj) (feminine, nominative, singular)
= born from such actions Chapter 4/Verse 13

cturvarya may sa guakarmavibhgaa

tasya kartramapi m viddhyakartramavyayam 4-13

In regards to the distribution of the actions of the gunas related

to the four castes created by me; although the creator of that,
you must know me as the imperishable, non-doer.
cturvaryam (stem form: cturvarya) (neuter, nominative,
singular) = related to the four castes Chapter 4/Verse 14
may (pronoun, 1st person, instrumental, singular) = by me


sam (6th class verb root: sj) (past passive participle, neuter,
nominative, singular) = created -

guakarmavibhgaas (gua + karma + vibhga + as) na m karmi limpanti na me karmaphale sph

(adverbial t atpura compound) = in regards to the
distribution of the actions of the gunas iti m yo'bhijnti karmabhirna sa badhyate 4-14

tasya (pronoun, 3rd person, masculine, genitive, singular) = of
that
kartram (stem form: kartra) (masculine, accusative, singular)
= creator
Actions do not stain me. My desire is not in the fruit of action.
Thus, one who understands me, that one is not bound by
actions.

api (adverb) (indeclinable) = although

mm (pronoun, 1st person, accusative, singular) = me

viddhi (2nd class verb root: vid) (imperative, parasmaipada,

2nd person, singular) = you must know

akartram (stem form: akartra) (masculine, accusative,

singular) = non-doer

avyayam (stem form: avyaya) (masculine, accusative, singular)

= imperishable
na (particle of negation) (indeclinable) = not
mm (pronoun, 1st person, accusative, singular) = me
karmi (stem form: karman) (neuter, nominative, plural) =
actions
limpanti (6th class verb root: lip) (present indicative,
parasmaipada, 3rd person, plural) = they stain
na (particle of negation) (indeclinable) = not
karmabhis (stem form: karman) (neuter, instrumental, plural) =
by actions
na (particle of negation) (indeclinable) = not
sas (pronoun, 3rd person, masculine, nominative, singular) =
that one
badhyate (9th class verb root: bandh) (present indicative,
tmanepada, 3rd person, singular) = one is bound

me (pronoun, 1st person, genitive, singular) = my

karmaphale (stem form: karmaphala) (karma + phale) (neuter,

locative, singular) = in the fruit of action

sph (stem form: sph) (feminine, nominative, singular) =

desire

iti (adverb) (indeclinable) = thus

mm (pronoun, 1st person, accusative, singular) = me

yas (pronoun, 3rd person, masculine, nominative, singular) =

one who

abhijnti (9th class verb root: j) (abhi + jnti) (present

indicative, parasmaipada, 3rd person, singular) = one
understands

Chapter 4/Verse 15
- accusative, singular) = was done
eva jtv kta karma prvairapi mumukubhi karma (stem form: karman) (neuter, accusative, singular) =
kuru karmaiva tasmttva prvai prvatara ktam 4-15
Thus, having known, even action was done by the ancients
desirous of release. Therefore, indeed, you must engage in
action, as done previously by the ancients.
evam (adverb) (indeclinable) = thus
jtv (9th class verb root: j) (gerund) (indeclinable) =
having known
ktam (8th class verb root: k) (past passive participle, neuter,
action
prvais (stem form: prva) (masculine, instrumental, plural) =
by the ancients
api (adverb) (indeclinable) = even
mumukubhis (stem form: mumuku) (desiderative, masculine,
instrumental, plural) = by desirous of release
kuru (8th class verb root: k) (imperative, parasmaipada, 2nd
person, singular) = you must engage!
karma (stem form: karman) (neuter, accusative, singular) =
action
eva (adverb) (indeclinable) = indeed
tasmt (masculine, ablative, singular) = therefore
tvam (pronoun, 2nd person, nominative, singular) = you
prvais (stem form: prva) (masculine, instrumental, plural) =
by the ancients Chapter 4/Verse 16
prvataram (comparative) = previously

ktam (8th class verb root: k) (past passive participle, neuter,
accusative, singular) = as done
-

ki karma kimakarmeti kavayo'pyatra mohit

tatte karma pravakymi yajjtv mokyase'ubht 4-16

"What is action? What is inaction" Here, even the poets are

confused about that. I shall explain action to you. Having
known that, you shall be liberated from unpleasantness.
kim (interrogative) (indeclinable) = what?
karma (stem form: karman) (neuter, nominative, singular) =
action
kim (interrogative) (indeclinable) = what?
akarma (stem form: akarman) (neuter, nominative, singular) =
inaction
iti (punctuation) (indeclinable) = (end quotes)
yad (pronoun, 3rd person, neuter, accusative, singular) = which
jtv (9th class verb root: j) (gerund) (indeclinable) =
having known
mokyase (6th class verb root: muc) (future passive,
tmanepada, 2nd person, singular) = you shall be liberated
aubht (stem form: aubha) (masculine, ablative, singular) =
from unpleasantness

kavayas (stem form: kavi) (masculine, nominative, plural) =

the poets

api (adverb) (indeclinable) = even

atra (adverb) (indeclinable) = here

mohits (stem form: mohita) (past passive participle,

masculine, nominative, plural) = confused

tad (pronoun, 3rd person, neuter, accusative, singular) = that

te (pronoun, 2nd person, dative, singular) = to you

karma (stem form: karman) (neuter, accusative, singular) =

action

pravakymi (2nd class verb root: vac) (pra + vakymi)

(future active, parasmaipada, 1st person, singular) = I shall
explain

Chapter 4/Verse 17
-
karmao hyapi boddhavya boddhavya ca vikarmaa
akarmaaca boddhavya gahan karmao gati 4-17 boddhavya (1st class verb root: budh) (gerundive, neuter,
Indeed, of action to be known, and of wrong action to be
known, and even of inaction to be known. The way of action is
difficult to understand.
karmaas (stem form: karman) (neuter, genitive, singular) = of
action
hi (adverb) (indeclinable) = indeed
api (adverb) (indeclinable) = even
boddhavya (1st class verb root: budh) (gerundive, neuter,
nominative, singular) = to be known
nominative, singular) = to be known
ca (conjunction) (indeclinable) = and
vikarmaas (stem form: karman) (vi + karmaas) (neuter,
genitive, singular) = of wrong action
akarmaas (stem form: akarman) (neuter, genitive, singular) =
of inaction
ca (conjunction) (indeclinable) = and
boddhavya (1st class verb root: budh) (gerundive, neuter,
nominative, singular) = to be known
gahan (stem form: gahan) (feminine, nominative, singular) =
difficult to understand
karmaas (stem form: karman) (neuter, genitive, singular) = of
action
gatis (stem form: gati) (feminine, nominative, singular) = the
way Chapter 4/Verse 18

karmayakarma ya payedakarmai ca karma ya

sa buddhimnmanuyeu sa yukta ktsnakarmakt 4-18

One who could see inaction in action and one who [could see]
action in inaction, that one is wise among humans. That one is
yoked performing all actions.
karmai (stem form: karman) (neuter, locative, singular) = in
action

akarma (stem form: akarman) (neuter, accusative, singular) = sas (pronoun, 3rd person, masculine, nominative, singular) =
inaction that one

yas (pronoun, 3rd person masculine, nominative, singular) = yuktas (7th class verb root: yuj) (past passive participle,
who masculine, nominative, singular) = yoked

payet (1st class verb root: pa) (optative, 3rd person, singular) ktsnakarmakt (stem form: ktsnakarmakt) (neuter,
= one could see nominative, singular) = performing all actions

akarmai (stem form: akarman) (neuter, locative, singular) = in

inaction

ca (conjunction) (indeclinable) = and

karma (stem form: karman) (neuter, accusative, singular) =

action

yas (pronoun, 3rd person, masculine, nominative, singular) =

who

sas (pronoun, 3rd person, masculine, nominative, singular) =

that one

buddhimn (stem form: buddhimant) (masculine, nominative,

singular) = wise

manuyeu (stem form: manuya) (masculine, locative, plural)

= among humans
 yasya (pronoun, 3rd person, masculine, genitive, singular) =
Chapter 4/Verse 19 whose

sarve (stem form: sarva) (masculine, nominative, plural) =

every

- samrambhs (stem form: samrambha) (masculine,
nominative, plural) = undertakings
yasya sarve samrambh kmasakalpavarjit
kmasakalpavarjits (verb root: vj) (kma + sakalpa +
jngnidagdhakarma tamhu paita budh 4-19 varjits) (bahuvrih compound, past passive participle,
masculine, nominative, plural) = abandoned intentions of
desire
Whose every undertaking has abandoned the intentions of jngnidagdhakarmam (stem form: jngnidagdhakarman)
desire, the wise ones call that one a pandit, possessed of action (jna + agni + dagdha + karmam) (bahuvrih compound,
consumed by the fire of knowledge. masculine, accusative, singular) = one possessed of action
consumed by the fire of knowledge

tam (pronoun, 3rd person, masculine, accusative, singular) =

that one

hus (1st class verb root: ah) (perfect active used in the present
tense, parasmaipada, 3rd person, plural) = call

paitam (stem form: paita) (masculine, accusative,

singular) = a pandit

budhs (stem form: budha) (masculine, nominative, plural) =

wise ones
 tyaktv (1st class verb root: tyaj) (gerund) (indeclinable) =
Chapter 4/Verse 20 having abandoned

karmaphalsagam (karma + phala + sagam) (tatpura

compound, masculine, accusative, singular) = attachment to the
fruit of action
-
nitya (adverb) (indeclinable) = always
tyaktv karmaphalsaga nityatpto nirraya
tptas (verb root: tp) (past passive participle, masculine,
karmayabhipravtto'pi naiva kicitkaroti sa 4-20 nominative, singular) = satisfied

nirrayas (stem form: nirraya) (nis + + rayas) (masculine,

nominative, singular) = not dependent
Having abandoned attachment to the fruit of action, always
satisfied, not dependent. Indeed, even engaging in action, that karmai (stem form: karman) (neuter, locative, singular) = in
one does not do anything. action

abhipravttas (verb root: vt) (abhi + pra + vttas) (past passive

participle, masculine, nominative, singular) = engaging

api (adverb) (indeclinable) = even

na (particle of negation) (indeclinable) = not

eva (adverb) (indeclinable) = indeed

kicid (adverb) (indeclinable) = anything

karoti (8th class verb root: k) (present indicative,

parasmaipada, 3rd person, singular) = that one does
sas (pronoun, 3rd person, masculine, nominative, singular) =
that one Chapter 4/Verse 21

nirryatacitttm tyaktasarvaparigraha

rra kevala karma kurvannpnoti kilbiam 4-21

Free of desire, the self with the mind controlled, attainment of

complete surrender, Performing action only related to the body,
one does not incur fault.
nirs (stem form: ) (masculine, nominative, singular) = free
of desire Chapter 4/Verse 22
yatacitttm (stem form: yatacitttman) (yata + citta + tm)
(bahuvrih compound, masculine, nominative, singular) = the
self with the mind controlled
-
tyaktasarvaparigrahas (stem form: tyaktasarvaparigraha)
(tyakta + sarva + parigrahas) (masculine, nominative, singular) yadcchlbhasatuo dvandvtto vimatsara
= attainment of complete surrender
sama siddhvasiddhau ca ktvpi na nibadhyate 4-22
rram (stem form: rra) (neuter, nominative, singular) =
related to the body
Acting as one likes, contentment obtained, gone beyond
kevalam (stem form: kevala) (neuter, nominative, singular) = opposites, free from envy, equal in success and failure. Even
only doing, one is not bound.
karma (stem form: karman) (neuter, nominative, singular) =
action

kurvan (8th class verb root: k) (present active participle,

parasmaipada, masculine, nominative, singular) = performing

na (particle of negation) (indeclinable) = not

pnoti (5th class verb root: p) (present indicative,

parasmaipada, 3rd person, singular) = one incurs

kilbiam (stem form: kilbia) (neuter, accusative, singular) =

fault
yadcch (feminine, nominative, singular) = acting as one likes nibadhyate (1st class verb root: badh) (ni + badhyate) (present
indicative, passive, tmanepada, 3rd person, singular) = one is
lbhasatuas (lbha + satuas) (compound) (past passive bound
participle, masculine, nominative, singular) = contentment
obtained

dvandvttas (1st class verb root: i) (dvandva + attas)

(compound) (past passive participle, masculine, nominative,
singular) = gone beyond opposites

vimatsaras (stem form: vimatsara) (masculine, nominative,

singular) = free from envy

samas (stem form: sama) (masculine, nominative, singular) =

equal

siddhau (stem form: siddhi) (feminine, locative, singular) = in

success

asiddhau (stem form: asiddhi) (feminine, locative, singular) =

in failure

ca (conjunction) (indeclinable) = and

ktv (8th class verb root: k) (gerund) (indeclinable) = doing

api (adverb) (indeclinable) = even

na (particle of negation) (indeclinable) = not

Most translations try to combine the words "yadcch" and
"lbhasatuas," into a phrase, but this is not grammatically Chapter 4/Verse 23
correct because they are both in the nominative case and of
different genders.

gatasagasya muktasya jnvasthitacetasa

yajycarata karma samagra pravilyate 4-23

Undertaken for the sacrifice of the attachment gone, of the

liberated, and of the mind established in knowledge is the
action wholly melted away.
gatasagasya (stem form: gatasaga) (gata + sagasya)
(bahuvrih compound, masculine, genitive, singular) = of the Chapter 4/Verse 24
attachment gone

muktasya (6th class verb root: muc) (past passive participle,

masculine, genitive, singular) = of the liberated
-
jnvasthitacetasas (stem form: jnvasthitacetas) (jna +
avasthita + cetasas) (bahuvrih compound, neuter, genitive, brahmrpaa brahma havirbrahmgnau brahma hutam
singular) = of the mind established in knowledge
brahmaiva tena gantavya brahmakarmasamdhin 4-24
yajya (stem form: yaja) (masculine, dative, singular) = for
sacrifice

caratas (1st class verb root: car) ( + caratas) (present Brahman is offering. Brahman is oblation. Poured out by
participle, active, tmanepada, masculine, nominative, Brahman into the fire of Brahman. Indeed, Brahman is attained
singular) = undertaken by samadhi in the actions of Brahman.

karma (stem form: karman) (neuter, nominative, singular) =

action

samagram (adverb) (indeclinable) = wholly

pravilyate (1st class verb root: l) (pra + vi + lyate) (present

indicative, passive, tmanepada, 3rd person, singular) = it is
melted away
brahma (stem form: brahman) (neuter, nominative, singular) = brahmakarmasamdhin (stem form: brahmakarmasamdhin)
Brahman (brahma + karma + samdhi) (bahuvrih compound, masculine,
instrumental, singular) = by samadhi in the actions of Brahman
arpaam (stem form: arpaa) (neuter, nominative, singular) =
offering

brahma (stem form: brahman) (neuter, nominative, singular) =

Brahman

havis (stem form: havi) (neuter, nominative, singular) =

oblation

brahmgnau (stem form: brahmgni) (brahma + agnau) (neuter,

locative, singular) = in the fire of Brahman

brahma (stem form: brahman) (neuter, instrumental,

singular) = by Brahman

hutam (3rd class verb root: hu) (past passive participle, neuter,
nominative, singular) = poured out

brahma (stem form: brahman) (neuter, nominative, singular) =

Brahman

eva (adverb) (indeclinable) = indeed

tena (pronoun, 3rd person, masculine, instrumental, singular) =

by that one

gantavyam (1st class verb root: gam) (gerundive)

(indeclinable) = to be attained
Chapter 4/Verse 25 daivam (stem form: daiva) (masculine, accusative, singular) =
relating to a god

eva (adverb) (indeclinable) = indeed

- apare (stem form: apara) (masculine, nominative, plural) =
some
daivamevpare yaja yogina paryupsate
yajam (stem form: yaja) (masculine, accusative, singular) =
brahmgnvapare yaja yajenaivopajuhvati 4-25 sacrifice

yoginas (stem form: yogin) (masculine, nominative, plural) =

Some yogins partake in sacrifice, indeed, in relation to a god. yogins
Others sacrifice sacrifice, indeed, by sacrifice in the fire of
Brahman. paryupsate (2nd class verb root: s) (pari + upa + sate)
(present indicative, tmanepada, 3rd person, plural) = they
partake in

brahmgnau (stem form: brahmgni) (brahma + agnau)

(masculine, locative, singular) = in the fire of Brahman

apare (pronoun, 3rd person, masculine, nominative, plural) =

others

yajam (stem form: yaja) (masculine, accusative, singular) =

sacrifice

yajena (stem form: yaja)(masculine, instrumental, singular)

= by sacrifice

eva (adverb) (indeclinable) = indeed

upajuhvati (3rd class verb root: hu) (upa + juhvati) (present Chapter 4/Verse 26
indicative, parasmaipada, 3rd person, plural) = they sacrifice

rotrdnndriyyanye sayamgniu juhvati

abddnviaynanya indriygniu juhvati 4-26

Others sacrifice the sense of hearing and so forth in the fires of

restraint. Others sacrifice the objects of the senses regarding
the sounds and so forth in the fires of the senses.
rotrdni (rotra + dni) (neuter, accusative, plural) = hearing
and so forth Chapter 4/Verse 27
indriyi (stem form: indriya) (neuter, accusative, singular) =
sense

anye (pronoun, 3rd person, masculine, nominative, plural) = -

others
sarvndriyakarmi prakarmi cpare
sayamgniu (stem form: sayamgni) (sayama + agniu)
(masculine, locative, plural) = in the fires of restraint tmasayamayoggnau juhvati jnadpite 4-27

juhvati (3rd class verb root: hu) (present indicative,

parasmaipada, 3rd person, plural) = they sacrifice
Others sacrifice all actions of prana and the actions of the
abddn (abda + dn) (masculine, accusative, plural) = the senses in the fire of the Yoga of the restraint of the self kindled
sounds and so forth by knowledge.

viayn (stem form: viaya) (masculine, accusative, plural) =

objects of the senses

anye (pronoun, 3rd person, masculine, nominative, plural) =

others

indriygniu (stem form: indriygni) (indriya + agniu)

(masculine, locative, plural) = in the fires of the senses

juhvati (3rd class verb root: hu) (present indicative,

parasmaipada, 3rd person, plural) = they sacrifice
sarvi (stem form: sarva) (neuter, accusative, plural) = all
Chapter 4/Verse 28
indriyakarmi (stem form: indriyakarman) (indriya +
karmi) (neuter, accusative, plural) = actions of the senses

prakarmi (stem form: prakarman) (pra + karmi)
(neuter, accusative, plural) = actions of prana -

ca (conjunction) (indeclinable) = and dravyayajstapoyaj yogayajstathpare

apare (stem form: apara) (masculine, nominative, plural) = svdhyyajnayajca yataya saitavrat 4-28
others

tmasayamayoggnau (tma+ sayama + yoga + agnau)

(tatpura compound, masculine, locative, singular) = in the
fire of the Yoga of the restraint of the self
juhvati (3rd class verb root: hu) (present indicative,
parasmaipada, 3rd person, plural) = they sacrifice
Thus, others are ascetics with objects of devotion decided,
sacrifice objects, austerity, Yoga, and knowledge of recitation
to oneself.

jnadpite (4th class verb root: dp) (jna + dpite) (tatpura

compound, past passive participle, masculine, locative,
singular) = kindled by knowledge
dravyayajs (stem form: dravyayaja) (dravya + yajs)
(bahuvrih compound, masculine, nominative, plural) = Chapter 4/Verse 29
sacrifices of objects

tapoyajs (stem form: tapoyaja) (tapas + yajs) (bahuvrih

compound, masculine, nominative, plural) = sacrifices of
austerity -

yogayajs (stem form: yogayaja) (yoga + yajs) (bahuvrih apne juhvati pra pre'pna tathpare
compound, masculine, nominative, plural) = sacrifices of Yoga
prpnagat ruddhv prymaparya 4-29
tath (adverb) (indeclinable) = thus

apare (pronoun, 3rd person, masculine, nominative, plural) =

others Others also sacrifice prana in the apana and apana in prana.
Intent on the extension and control of prana having contained
svdhyyajnayajs (stem form: svdhyyajnayaja) the motion of prana and apana.
(svdhyya + jna + yajs) (bahuvrih compound, masculine,
nominative, plural) = sacrifices of the knowledge of recitation
to oneself

ca (conjunction) (indeclinable) = and

yatayas (stem form: yati) (masculine, nominative, plural) =

ascetics

saitavrats (stem form: saitavrata) (saita + vrats)

(masculine, nominative, plural) = objects of devotion decided
apne (stem form: apna) (masculine, locative, singular) = in
the apana
juhvati (3rd class verb root: hu) (present indicative,
parasmaipada, 3rd person, plural) = they sacrifice
pram (stem form: pra) (masculine, accusative, singular) =
prana
I chose to keep the words for "apana" and "prana" in Sanskrit
because they can mean the literal "exhalation" and
"inhalation, respectively, which previous translations have
interpreted the words as. But they can also define esoteric
energy forces within the body and the like, which are worked
with in various yogic practices.

pre (stem form: pra) (masculine, locative, singular) = in

prana

apnam (stem form: apna) (masculine, accusative, singular) =

apana

tath (adverb) (indeclinable) = also

apare (stem form: apara) (pronoun, 3rd person, masculine,

nominative, plural) = others

prpnagat (stem form: prpnagati) (pra + apna +

gat) (feminine, accusative, dual) = the motion of prana and
apana

ruddhv (7th class verb root: rudh) (gerund) (indeclinable) =

having contained

prymaparyas (pra + yma + paryas) (tatpura

compound masculine, nominative, plural) = intent on the
extension and control of prana
 apare (pronoun, 3rd person, masculine, nominative, plural) =
Chapter 4/Verse 30 others

niyathrs (niyata + hrs) (bahuvrih compound, masculine,

nominative, plural) = restrained in taking food

- prn (stem form: pra) (masculine, accusative, plural) =

pranas
apare niyathr prnpreu juhvati
sarve'pyete yajavido yajakapitakalma 4-30 preu (stem form: pra) (masculine, locative, plural) = in
the pranas

Others, restrained in taking food, sacrifice pranas in the juhvati (3rd class verb root: hu) (present indicative,
pranas. All these also are knowers of sacrifice, whose sins are parasmaipada, 3rd person, plural) = they sacrifice
destroyed by sacrifice.
sarve (stem form: sarva) (masculine, nominative, plural) = all

api (adverb) (indeclinable) = also

ete (pronoun, 3rd person, masculine, nominative, plural) =

these

yajavidas (stem form: yajavid) (yaja + vidas) (masculine,

nominative, plural) = knowers of sacrifice

yajakapitakalmas (stem form: yajakapitakalmaa) (yaja

+ kapita + kalmas) (bahuvrih compound, masculine,
nominative, plural) = sins destroyed by sacrifice

Chapter 4/Verse 31
- parasmaipada, 3rd person, plural) = they go
yajaimtabhujo ynti brahma santanam brahma (stem form: brahman) (neuter, accusative, singular) =
nya loko'styayajasya kuto'nya kurusattama 4-31
Enjoying the nectar of the remainder of the sacrifice they go to
the eternal Brahman. The non-sacrificing one does not have
this world, how then the other, o Arjuna?
yajaimtabhujas (stem form: yajaimtabhuj) (yaja +
ia + amta + bhujas) (bahuvrih compound, feminine,
nominative, plural) = enjoying the nectar of the remainder of
the sacrifice
ynti (2nd class verb root: y) (present indicative,
Brahman
santanam (stem form: santana) (neuter, accusative, singular)
= eternal
na (particle of negation) (indeclinable) = not
ayam (pronoun, 3rd person, masculine, nominative, singular) =
this
lokas (stem form: loka) (masculine, nominative, singular) =
world
asti (2nd class verb root: as) (present indicative, parasmaipada,
3rd person, singular) = it is
ayajasya (stem form: ayaja) (a + yajasya) (masculine,
genitive, singular) = of the non-sacrificing
kutas (interrogative) (indeclinable) = how?
anyas (stem form: anya) (masculine, nominative, singular) =
other
kurusattama (stem form: kurusattama) (masculine, vocative,
singular) = o Best of the Kurus (epithet of Arjuna) Chapter 4/Verse 32

eva bahuvidh yaj vitat brahmao mukhe

karmajnviddhi tnsarvneva jtv vimokyase 4-32

Thus, many kinds of sacrifices are arranged in the the mouth of

Brahman. You must know all of them are born of action. Thus
having known, you shall be liberated.
evam (adverb) (indeclinable) = thus vimokyase (future tense, passive, tmanepada, 2nd person,
singular) = you shall be liberated
bahuvidhs (stem form: bahuvidha) (masculine, nominative,
plural) = many kinds

yajs (stem form: yaja) (masculine, nominative, plural) =

sacrifices

vitats (8th class verb root: tan) (vi + tats) (past passive
participle, masculine, nominative, plural) = arranged

brahmaas (stem form: brahman) (neuter, genitive, singular) =

of Brahman

mukhe (stem form: mukha) (neuter, locative, singular) = in the

mouth

karmajn (stem form: karmaja) (karma + jn) (masculine,

accusative, plural) = born of action

viddhi (2nd class verb root: vid) (imperative, parasmaipada,

2nd person, singular) = you must know

tn (pronoun, 3rd person, masculine, accusative, plural) = them

sarvn (stem form: sarva) (masculine, accusative, plural) = all

evam (adverb) (indeclinable) = thus

jtv (9th class verb root: j) (gerund) (indeclinable) =

having known

Chapter 4/Verse 33
- sacrifice
reyndravyamaydyajjjnayaja parantapa
sarva karmkhila prtha jne parisampyate 4-33
Sacrifice of wisdom is better than sacrifice of material
possessions, o Arjuna. All cultivated action is fully
comprehended in knowledge, o Arjuna.
reyn (comparative, masculine, nominative, singular) = better
dravyamayt (stem form: dravyamaya) (masculine, ablative,
singular) = than material possessions
yajt (stem form: yaja) (masculine, ablative, singular) = than
jnayajas (stem form: jnayaja) (jna + yajas)
(tatpura compound, masculine, nominative, singular) =
sacrifice of wisdom
parantapa (stem form: parantapa) (masculine, vocative,
singular) = o Scorcher of the Foe (epithet of Arjuna)
sarvam (stem form: sarva) (neuter, nominative, singular) = all
karma (stem form: karman) (neuter, nominative, singular) =
action
akhilam (stem form: akhila) (neuter, nominative, singular) =
cultivated
prtha (stem form: prtha) (masculine, vocative, singular) =
Son of Pritha (epithet of Arjuna)
jne (stem form: jna) (neuter, locative, singular) = in
knowledge
parisampyate (5th class verb root: p) (present indicative,
tmanepada, 3rd person, singular) = it is fully comprehended

Chapter 4/Verse 34
- singular) = by complete surrender
tadviddhi praiptena paripranena sevay
upadekyanti te jna jninastattvadarina 4-34
You must know that by complete surrender, by inquiry, by
service. The wise ones, seers of reality, will teach knowledge
to thee.
tad (pronoun, 3rd, neuter, accusative, singular) = that
viddhi (2nd class verb root: vid) (imperative, parasmaipada,
2nd person, singular) = you must know
praiptena (stem form: praipta) (masculine, instrumental,
paripranena (stem form: pariprana) (masculine, instrumental,
singular) = by inquiry
sevay (stem form: sev) (feminine, instrumental, singular) =
by service
upadekyanti (6th class verb root: di) (upa + dekyanti) (future
active, parasmaipada, 3rd person, plural) = they will teach
te (pronoun, 3rd person, dative, singular) = to thee
jnam (stem form: jna) (neuter, accusative, singular) =
knowledge
jninas (stem form: jnin) (masculine, nominative, plural) =
the wise ones
tattvadarinas (stem form: tattvadarin) (tattva + darinas)
(adjective, masculine, nominative, plural) = seers of reality

Chapter 4/Verse 35
-
yajjtv na punarmohameva ysyasi pava
yena bhtnyaeea drakyasytmanyatho mayi 4-35 confusion
Having known that, there is not again confusion. Thus, by that
wholeness you will go, you will see beings in the self, then in
me, o Arjuna.
yad (pronoun, 3rd person, neuter, accusative, singular) = which
jtv (9th class verb root: j) (gerund) (indeclinable) =
having known
na (particle of negation) (indeclinable) = not
punar (adverb) (indeclinable) = again
moham (stem form: moha) (masculine, accusative, singular) =
evam (adverb) (indeclinable) = thus
ysyasi (2nd class verb root: y) (future tense, parasmaipada,
2nd person, singular) = you will go
pava (stem form: pava) (masculine, vocative, singular)
= o Son of Pandu (epithet of Arjuna)
yena (pronoun, 3rd person, masculine, instrumental, singular) =
by which
bhtni (1st class verb root: bh) (past passive participle,
neuter, accusative, plural) = beings
aeea (stem form: aea) (masculine, instrumental, singular)
= by wholeness
drakyasi (1st class verb root: dr) (future active,
parasmaipada, 2nd person, singular) = you will see
tmani (stem form: tman) (masculine, locative, singular) = in
the self Chapter 4/Verse 36
atho (adverb) (indeclinable) = then

mayi (pronoun, 1st person, locative, singular) = in me

-

api cedasi ppebhya sarvebhya ppakttama

sarva jnaplavenaiva vjina santariyasi 4-36

Even if you are the greatest evil-doer of all the sinners, indeed,
you will cross over all wickedness by the boat of knowledge.
api (adverb) (indeclinable) = even

ced (conjunction) (indeclinable) = if

asi (2nd class verb root: as) (present indicative, parasmaipada, Chapter 4/Verse 37
2nd person, singular) = you are

ppebhyas (stem form: ppa) (masculine, ablative, plural) = of

the sinners
-
sarvebhyas (stem form: sarva) (masculine, ablative, plural) = of
all yathaidhsi samiddho'gnirbhasmastkurute'rjuna

jngni sarvakarmi bhasmastkurute tath 4-37

ppakttamas (stem form: ppakt) (superlative, masculine,
nominative, singular) = the greatest evil-doer
Arjuna, just as lit fire reduces kindling to ashes, just so the fire
sarvam (stem form: sarva) (neuter, accusative, singular) = all of knowledge reduces all actions to ashes.

jnaplavena (stem form: jnaplava) (jna + plavena)

(masculine, instrumental, singular) = by the boat of knowledge

eva (adverb) (indeclinable) = indeed

vjinam (stem form: vjina) (neuter, accusative, singular) =

wickedness

santariyasi (verb root: t) (sam + tariyasi) (future active,

parasmaipada, 2nd person, singular) = you will cross over
yath (adverb) (indeclinable) = just as tath (adverb) (indeclinable) = just so

edhsi (stem form: edhas) (neuter, nominative, plural) =

kindling

samiddhas (verb root: indh) (sam + iddhas) (past passive

participle, masculine, nominative, singular) = lit

agnis (stem form: agni) (masculine, nominative, singular) =

fire

bhasmast (adverb) (indeclinable) = to ashes

kurute (8th class verb root: k) (present indicative,

tmanepada, 3rd person, singular) = reduces

arjuna (stem form: arjuna) (masculine, vocative, singular) =

Arjuna

jngnis (stem form: jngni) (jna + agnis)

(karmadhraya compound, masculine, nominative, singular) =
the fire of knowledge

sarvakarmi (stem form: sarvakarman) (sarva + karmi)

(karmadhraya compound, neuter, accusative, plural) = all
actions

bhasmast (adverb) (indeclinable) = to ashes

kurute (8th class verb root: k) (present indicative,

tmanepada, 3rd person, singular) = reduces
 na (particle of negation) (indeclinable) = not
Chapter 4/Verse 38
hi (adverb) (indeclinable) = indeed

jnena (stem form: jna) (neuter, instrumental, singular) =

by knowledge
-
sadam (stem form: sada) (neuter, nominative, singular) =
na hi jnena sada pavitramiha vidyate similar

tatsvaya yogasasiddha klentmani vindati 4-38 pavitram (stem form: pavitra) (neuter, nominative, singular) =
purifier
Indeed, no similar purifier like knowledge is found in the iha (adverb) (indeclinable) = in the world
world. One's self is perfected by Yoga. With time one finds
that [knowledge] in the self. vidyate (2nd class verb root: vid) (present indicative, passive,
tmanepada, 3rd person, singular) = it is found

tad (pronoun, 3rd person, neuter, accusative, singular) = that

svayam (adverb) (indeclinable) = one's self

yogasasiddhas (stem form: yogasasiddha) (yoga + sam +

siddhas) (tatpura compound, masculine, nominative,
singular) = perfected by Yoga

klena (stem form: kla) (masculine, instrumental, singular) =

with time

tmani (stem form: tman) (masculine, locative, singular) = in

the self
vindati (2nd class verb root: vid) (present indicative,
parasmaipada, 3rd person, singular) = one finds Chapter 4/Verse 39

raddhvmllabhate jna tatpara sayatendriya

jna labdhv par ntimaciredhigacchati 4-39

Full of faith one attains that knowledge. Having attained

knowledge, one devoted to control of the senses speedily
attains supreme peace.
raddhvn (stem form: raddhvant) (masculine, nominative, adhigacchati (1st class verb root: gam) (adhi + gacchati)
singular) = full of faith (present indicative, parasmaipada, 3rd person, singular) = one
attains
labhate (1st class verb root: labh) (present indicative, passive,
tmanepada, 3rd person, singular) = one attains

jnam (stem form: jna) (neuter, accusative, singular) =

knowledge

tad (pronoun, 3rd person, neuter, accusative, singular) = that

paras (stem form: para) (masculine, nominative, singular) =

one devoted to

sayatendriyas (stem form: sayatendriya) (sayata +

indriyas) (bahuvrih compound, masculine, nominative,
singular) = control of the senses

jnam (stem form: jna) (neuter, accusative, singular) =

knowledge

labdhv (1st class verb root: labh) (gerund) (indeclinable) =

having attained

parm (stem form: par) (feminine, accusative, singular) =

supreme

ntim (stem form: nti) (feminine, accusative, singular) =

peace

acirea (adverb) (indeclinable) = speedily

 ajas (stem form: aja) (masculine, nominative, singular) =
Chapter 4/Verse 40 unknowing

ca (conjunction) (indeclinable) = and

araddadhnas (stem form: araddadhna) (masculine,

- nominative, singular) = unbelieving

ajacraddadhnaca saaytm vinayati ca (conjunction) (indeclinable) = and

nya loko'sti na paro na sukha saaytmana 4-40 saaytm (stem form: saaytman) (saaya + tm)
(bahuvrih compound, masculine, nominative, singular) = the
self with doubts
Unknowing and unbelieving and the self with doubts one is vinayati (4th class verb root: na) (vi + nayati) (present
destroyed. The self with doubts has no pleasure in this world indicative, parasmaipada, 3rd person, singular) = one is
nor the beyond. destroyed

na (particle of negation) (indeclinable) = not

ayam (pronoun, 3rd person, masculine, nominative, singular) =

this

lokas (stem form: ) loka) (masculine, nominative, singular) =

world

asti (present indicative, parasmaipada, 3rd person, singular) =

it is

na (particle of negation) (indeclinable) = not

paras (adverb) (indeclinable) = beyond

na (particle of negation) (indeclinable) = not Chapter 4/Verse 41
sukham (stem form: sukha) (neuter, nominative, singular) =
pleasure

saaytmanas (stem form: saaytman) (saaya + -

tmanas) (bahuvrih compound, masculine, genitive, singular)
= of the self with doubts yogasanyastakarma jnasachinnasaayam

tmavanta na karmi nibadhnanti dhanajaya 4-41

Actions do not bind action abandoned in Yoga, doubt cut to

pieces by knowledge, the composed, o Arjuna.
yogasanyastakarmam (stem form: yogasanyastakarman)
(yoga + sanyasta + karmam) (bahuvrih compound, neuter, Chapter 4/Verse 42
accusative, singular) = action abandoned in Yoga

jnasachinnasaayam (stem form:

jnasachinnasaaya) (jna + sachinna + saayam)
(bahuvrih compound, masculine, accusative, singular) = doubt -
cut to pieces by knowledge
tasmdajnasambhta htstha jnsintmana
tmavantam (stem form: tmavant) (masculine, accusative,
singular) = the composed chittvaina saaya yogamtihottiha bhrata 4-42

na (particle of negation) (indeclinable) = not

karmi (stem form: karman) (neuter, nominative, plural) = Therefore, having cut into pieces this doubt born in ignorance
actions abiding in the heart with the sword of knowledge of the self,
you must stand up and perform Yoga, o Arjuna.
nibadhnanti (1st class verb root: badh) (ni + badhnanti)
(present indicative, parasmaipada, 3rd person, plural) = they
bind

dhanajaya (stem form: dhanajaya) (masculine, vocative,

singular) = o Conqueror of Wealth (epithet of Arjuna)
tasmt (masculine, ablative, singular) = therefore
ajnasambhtam (1st class verb root: bh) (ajna +
sambhtam) (bahuvrih compound, past passive participle,
masculine, accusative, singular) = born in ignorance
uttiha (1st class verb root: sth) (imperative, active,
parasmaipada, 2nd person, singular) = you must stand up
bhrata (masculine, vocative, singular) = o Descendant of
Bharata (epithet of Arjuna)

htstham (stem form: htstha) (hd + stham) (bahuvrih

compound, masculine, accusative, singular) = abiding in the
heart

jnsin (stem form: jnsintman) (jna + asin)

(tatpura compound, masculine, instrumental, singular) =
with the sword of knowledge

tmanas (stem form: tman) (masculine, genitive, singular) =

of the self

chittva (7th class verb root: chid) (gerund) (indeclinable) =

having cut into pieces

enam (pronoun, 3rd person, masculine, accusative, singular) =

this

saayam (stem form: saaya) (masculine, accusative,

singular) = doubt

yogam (stem form: yoga) (masculine, accusative, singular) =

Yoga

tiha (1st class verb root: sth) ( + tiha) (imperative, active,

parasmaipada, 2nd person, singular) = you must perform