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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 4.42:

啶むじ啷嵿ぎ啶距う啷� 啶呧�溹�嵿�炧ぞ啶�-啶膏ぎ啷嵿き啷傕い啶� 啶灌�冟い啷�-啶膏�嵿ぅ啶� 啶溹�嵿�炧ぞ啶ㄠぞ啶膏た啶ㄠぞ啶む�嵿ぎ啶ㄠ�� 啷�
啶涏た啶む�嵿い啷嵿さ啷堗え啶� 啶膏�傕ざ啶�啶� 啶�啷嬥�椸ぎ啷� 啶嗋い啶苦し啷嵿�犩�嬥い啷嵿い啶苦し啷嵿�� 啶�啶距ぐ啶� 啷� 啷�啷� 啷�

迟补蝉尘腻诲 aj帽膩na-sambh奴ta峁� h峁泃-stha峁� j帽膩n膩sin腻迟尘补苍补岣� |
chittvaina峁� sa峁兣沘ya峁� yogam 膩ti峁ａ弓hotti峁ａ弓ha 产丑腻谤补迟补 || 42 ||

迟补蝉尘腻迟鈥搕丑别谤别蹿辞谤别; 补箩帽腻苍补-蝉补尘产丑奴迟补尘鈥揵orn of ignorance; 丑峁泃-蝉迟丑补尘鈥搒ituated in the heart; 箩帽腻苍补-补蝉颈苍腻鈥搘ith the sword of knowledge; 腻迟尘补苍补岣�鈥搊f the self; 肠丑颈迟迟惫腻鈥搒濒补蝉丑颈苍驳; enam鈥搕丑颈蝉; 蝉补峁兣沘测补尘鈥揹辞耻产迟; yogam鈥搊f the yoga (of non-fruitive action); 腻迟颈峁ａ弓丑补鈥搕ake shelter; 耻迟迟颈峁ａ弓丑补鈥揳rise (for battle); 产丑腻谤补迟补鈥揙 descendant of Bharata.

Therefore, O descendant of Bharata, with the sword of knowledge, slash the doubts in your heart which are born of ignorance. Take shelter of 苍颈峁�k腻尘补-办补谤尘补-yoga and prepare for battle.

Commentary: S膩r膩rtha-Var峁�i峁嚹� 峁�墨k膩

(By 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补; the innermost intention of the commentary named 鈥榯he shower of essential meanings鈥�)

艢谤墨 叠丑补驳补惫腻苍 concludes this chapter with this verse beginning with 迟补蝉尘腻诲. 贬峁泃-stha refers to cutting the doubt in the heart, yoga means 鈥榯aking shelter of 苍颈峁�k腻尘补-karma-yoga鈥� and 腻迟颈峁ａ弓丑补 means 鈥榖e ready for the battle鈥�. Of all the processes recommended for attaining liberation, transcendental knowledge is glorified here; and 苍颈蝉办腻尘补-karma is the only means to attain transcendental knowledge. This is the essence of this chapter.

Thus ends the 产丑腻惫腻苍耻惫腻诲补 of 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补鈥檚
厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹�-峁�墨k腻 (the commentary that gives pleasure
to the devotees and is accepted by all saintly persons)
on the Fourth Chapter of 艢谤墨mad 叠丑补驳补惫补诲-驳墨迟腻.

Commentary: S膩r膩rtha-Var峁�i峁嚹� 笔谤补办腻艣颈办腻-惫峁泃迟颈

(By 艢谤墨la Bhaktived膩nta 狈腻谤腻测补峁嘺 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补; the explanation that illuminates the commentary named 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹�)

艢谤墨la Bhaktivinoda 峁琱腻办耻谤补 says, 鈥淭his chapter gives instructions on two divisions of the eternal yoga system. The first is the 箩补岣峚-dravyamaya division, which consists of the sacrifice of material possessions. The second is the 腻迟尘补-yath腻迟尘补-谤奴辫补-cinmaya division, or knowledge of the self and of 叠丑补驳补惫腻苍. When the 箩补岣峚-dravyamaya division is performed separately, it simply becomes karma. Those who are bound in this division are known as karma-箩补岣峚, deeply engrossed in mundane enjoyment. However, those who perform 箩补岣峚-karma (materialistic action) with the sole purpose of attaining spiritual advancement are properly situated, or yukta.

鈥淲hen we specifically deliberate on the true nature of spiritual activities, we understand that there are two aspects. One is knowledge of the fundamental principle of the living entity (箩墨惫补-迟补迟迟惫补) and the other is knowledge the fundamental principles regarding the Supreme Lord (bhagavat-tattva). Only those who experience and realize bhagavat-tattva attain the essence of knowledge of the real nature of the self, which is to be 艢谤墨 K峁涐梗峁嘺鈥檚 servant. This experience is perfected by realization of the transcendental birth and activities of 叠丑补驳补惫腻苍 and of the 箩墨惫补鈥檚 eternal association with Him, as described in the beginning of this chapter. 叠丑补驳补惫腻苍 Himself is the first instructor of this eternal dharma. Because the 箩墨惫补 has become bound to inert matter by the defect of his own intelligence, 叠丑补驳补惫腻苍 descends by the prowess of His own knowledge potency, or 肠颈迟-艣补办迟颈, and, by giving instruction on the fundamental truth of Himself, He makes the 箩墨惫补 eligible to participate in His pastimes.

鈥淭hose who say that the body, birth and activities of 叠丑补驳补惫腻苍 are products of the deluding potency, 尘腻测腻, are extremely foolish. 鈥楶eople attain Me according to the degree of purity with which they worship Me.鈥� All the activities of the karma-测辞驳墨蝉 are called 测补箩帽补, or sacrifice. The various types of 测补箩帽补 in the world, such as daiva-测补箩帽补, brahmacarya-测补箩帽补, 驳峁沨补尘别诲丑补-测补箩帽补, 蝉补峁儁补尘补-测补箩帽补, 补峁ａ弓腻峁単补-yoga-测补箩帽补, tapo-测补箩帽补, dravya-测补箩帽补, 蝉惫腻诲丑测腻测补-测补箩帽补 and 惫补谤峁嚹伵况补尘补-测补箩帽补, all constitute karma.

鈥淭he only useful factor that is to be sought after in all these 测补箩帽补s is the conscious part, knowledge of the real nature of the soul. Doubt is the greatest enemy of this knowledge. A person who is endowed with faith and who takes instructions on this knowledge from one who is fully conversant with tattva, realizes the self and can dispel all doubts. As long as one has affinity for the material world, one should take shelter of 苍颈峁�k腻尘补-办补谤尘补-yoga in order to achieve the stage of self-realization.鈥�

Thus ends the 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹� 笔谤补办腻艣颈办腻-惫峁泃迟颈
by 艢谤墨 艢谤墨mad Bhaktived膩nta 狈腻谤腻测补峁嘺 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补,
on the Fourth Chapter of 艢谤墨mad Bhagavad-驳墨迟腻.