BG 1.19 'A śloka a day' #SAH #SanskritGrammar

स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् |
नभश् च पृथिवीं चैव तुमुलो व्यनुनादयन् ||19||

sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat |

nabhaś ca pṛthivīṃ caiva tumulo vyanunādayan ||19||

The noise burst asunder the hearts of the sons of Dhristrashtra, and the tumult caused the sky and the earth to resound.

(Listen to all the ślokas posted so far here: https://www.youtube.com/watch?v=XFRvrmn5fDw)

सः the, that (masc, nom, sing)
घोषः noise, tumult, sound (masc, nom, sing from √ghuṣ)

धार्तराष्ट्राणां of the sons of Dhritrashtra (masc, genitive, pl)
हृदयानि hearts (neuter, accusative, pl)
व्यदारयत् [caused to] burst, lacerated, tore, rent asunder (3rd. person, sing, imperfect, causative, active from vi√dṛ)

नभः sky, firmament (neuter, acc, sing)
च and
पृथिवीं the earth (fem, acc, sing)
चैव and, only (च +एव )
तुमुलः tumult (masc, nom, sing)
व्यनुनादयन्  causing to thunder, to make resonant (causative, present participle, masc, nom, sing from vi+anu+√nad)

Sanskrit nouns are are not just like राम and सीता. There are a variety of endings, and each has a different declension based on ending and gender. So the accusative form of pṛthivī and nabhas are quite different. See the tables below.

Also make a habit of checking the stem of the noun on top of the table and note "समास" at the bottom of the table that it will appear in a compound in its stem form.

BG 1.15-18 'A śloka a day' #SAH #SanskritGrammar

पाञ्चजन्यं हृषीकेशो देवदत्तं धनंजयः |

पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ||15||

अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः |

नकुलः सहदेवश् च सुघोषमणिपुष्पकौ ||16||

काश्यश् च परमेष्वासः शिखण्डी च महारथः |

धृष्टद्युम्नो विराटश् च सात्यकिश् चापराजितः ||17||

द्रुपदो द्रौपदेयाश् च सर्वशः पृथिवीपते |

सौभद्रश् च महाबाहुः शङ्खान् दध्मुः पृथक् पृथक् ||18||

pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanaṃjayaḥ |

pauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vṛkodaraḥ ||15||

anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ |

nakulaḥ sahadevaś ca sughoṣamaṇipuṣpakau ||16||

kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ |

dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ ||17||

drupado draupadeyāś ca sarvaśaḥ pṛthivīpate |

saubhadraś ca mahābāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak ||18||

Krishna blew his Panchajanya; Arjuna blew Devadatta, While Bhima, terrible in action, blew the great conch Paundra.

King Yudhishthira, son of Kintu, blew Anantavijaya; Nakula and Sahadeva blew Sughosha and Manipushpaka.

And the king of Kashi, supreme archer, and Shikhandi that great warrior, Dhrishtadyumna and Virata and Satyaki, the invincible;

Drupad and the sons of Draupadi all together, O King, and the strong armed son of Subhadra blew their conches, each his own.

हृषीकेशः  Krishna

पाञ्चजन्यं the conch Pānchajanaya

धनंजयः Arjuna

देवदत्तं the conch Devadatta

भीमकर्मा epithet of Bhima (BV cpd) One whose deeds are terrible

वृकोदरः epithet of Bhima (BV cpd) One whose belly is like a wolf

पौण्ड्रं [the conch] Paudra

महाशङ्खं the great conch

दध्मौ [he] blew (3rd person, sing, perfect √dhmā)

राजा King (nom, sing, noun)

कुन्तीपुत्रः Son of Kunti (nom, sing)

युधिष्ठिरः Yudhishtira

अनन्तविजयं [the conch] Anantavijaya

दध्मौ [he] blew (3rd person, sing, perfect √dhmā)

नकुलः सहदेवः च Nakula and Sahadeva

सुघोषमणिपुष्पकौ [blew the conches] sughosha and Manipushpaka (masc dual dvandva compound)

काश्यः च परमेष्वासः The great archer [the king of] Kāshi

शिखण्डी च महारथः The great warrior Shikhandi

धृष्टद्युम्नः Dhrishtadyumna

विराटः  Virata

च and

सात्यकिः च अपराजितः  Sātyaki the invincible 

द्रुपदः Drupad

द्रौपदेयाः  च and the sons of Draupadi

सर्वशः altogether, wholly, entirely

पृथिवीपते O King [Dhritrashtra] (vocative)

सौभद्रः च  महाबाहुः And the mighty armed son of Subhadra

शङ्खान् [their] conches (masc, accusative, plural)

दध्मुः [all] blew (3rd person, plural, perfect √dhmā)

पृथक् पृथक् respectively, each his own, one by one

BG 1.14 'A śloka a day' #SAH #SanskritGrammar

ततः श्वेतैर् हयैर् युक्ते महति स्यन्दने स्थितौ |
माधवः पाण्डवश् चैव दिव्यौ शङ्खौ प्रदध्मतुः ||14||


tataḥ śvetair hayair yukte mahati syandane sthitau |
mādhavaḥ pāṇḍavaś caiva divyau śaṅkhau pradadhmatuḥ ||14||

Then standing in the great chariot yoked with white horses, Krishna and Arjuna sounded their divine conches.


ततः - then
श्वेतैः  हयैः - by white horses (masc. instrumental plural)
युक्ते - yoked, joined with (masc, locative, sing, pass past participle  from √yuj)

महति -in the great, in the mighty (masc, loc, sing, adj)
स्यन्दने - in the chariot ((masc, loc, sing, noun)
स्थितौ [two] standing, situated (masc, nom, dual)
माधवः Krishna
पाण्डवः Arjuna
च and
एव only (metrical filler)
दिव्यौ [two] divine, heavenly (masc/neut accusative dual)
शङ्खौ conches  (masc/neut accusative dual)
प्रदध्मतुः [the two] blew forth (3rd person, dual, perfect from pra√dhmā)

BG 1.12-13 'A śloka a day' #SAH #SanskritGrammar

तस्य संजनयन् हर्षं कुरु-वृद्धः पितामहः |
सिंह-नादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ||12||
ततः शङ्खाश् च भेर्यश् च पणवानकगोमुखाः |
सहसैवाभ्यहन्यन्त स शब्दस् तुमुलो 'भवत् ||13||

tasya saṃjanayan harṣaṃ kuru-vṛddhaḥ pitāmahaḥ | siṃha-nādaṃ vinadyoccaiḥ śaṅkhaṃ dadhmau pratāpavān ||12||

tataḥ śaṅkhāś ca bheryaś ca paṇavānakagomukhāḥ |

sahasaivābhyahanyanta sa śabdas tumulo 'bhavat ||13||

तस्य his, of him (masc, genitive, sing)
हर्षम् (masc, accusative, sing) joy, delight
संजनयन् (causative, present participle, masc, nom, sing) bringing forth, producing; from sam√jan

कुरु-वृद्धः the aged Kuru

पितामहः grand-father, lit. great father  (masc, nom,sing)
प्रतापवान् full of dignity, full of power, energy (masc, nom, sing adj) for पितामहः
उच्चैः by loudly, by high (instrumental pl adverb)
सिंह-नादम् roar of a lion (masc acc, sing)
विनद्य sounding forth (gerund from vi√nad)
शङ्खम् conch (masc, acc, sing)
दध्मौ he blew (3rd person sing, past perfect from √dhamā)

ततः then
शङ्खाः the conches (masc, nom, pl)
च and
भेर्यः kettle-drums (fem, nom pl)
च and
पणवानकगोमुखाः (पणव+अनक+गोमुखः) cymbals, drums, trumpets (masc, nom, pl)
सहसा  suddenly (neuter, instrumental, sing)
एव indeed, only (metrical filler!)
अभ्यहन्यन्त were struck (3rd person, pl, past imperfect, passive abhi√han)* Pl see table below
सः the (masc, nom, sing)
शब्दः sound ((masc, nom, sing)
तुमुलः tumultuous (masc, nom, sing, adj) [note cognate]
अभवत् it was, it became (3rd sing, past imperfect from √bhū)

Table 1: *अभि+अहन्यन्त = अभ्यहन्यन्त​

BG 1.10-11 'A śloka a day' #SAH #SanskritGrammar

अपर्याप्तं तद् अस्माकं बलं भीष्माभिरक्षितम् |
पर्याप्तं त्व् इदम् एतेषां बलं भीमाभिरक्षितम् ||10||
अयनेषु च सर्वेषु यथाभागम् अवस्थिताः |
भीष्मम् एवाभिरक्षन्तु भवन्तः सर्व एव हि ||11||

aparyāptaṃ tad asmākaṃ balaṃ bhīṣmābhirakṣitam |

paryāptaṃ tv idam eteṣāṃ balaṃ bhīmābhirakṣitam ||10||

ayaneṣu ca sarveṣu yathābhāgam avasthitāḥ |

bhīṣmam evābhirakṣantu bhavantaḥ sarva eva hi ||11||

Unlimited is our force, guarded by Bhishma, insufficient though is the force guarded by Bheema;And each (one) stationed in [one's] respective place, all of you, protect Bhishma! 

अपर्याप्तम् - unbounded, unlimited (passive past participle pari√āp)

तद् this (masc, nom, sing)
अस्माकम् our (genitive, plural)
बलम् force, strength (neuter, nom, sing)
भीष्म (note no case ending in compound)
अभिरक्षितम् guarded, protected (masc, nom, sing, passive past participle abhi√rakṣ)

पर्याप्तम् sufficient, enough, match for (passive past participle pari√āp)
तु indeed, but
इदम् this
एतेषाम् of these (masc, genitive, plural)
बलम् strength, force (neuter, nom, sing)
भीमाभिरक्षितम्  protected by Bheema
अयनेषु in any other
च and
सर्वेषु in all
यथाभागम् as per your share (adverb)
अवस्थिताः stationed, placed (masc, nom, plural, passive past participle ava√sthā)

भीष्मम्  [भीष्म को] (masc, accusative, sing)
एव only
अभिरक्षन्तु protect (3rd person, plural, imperative, abhi√rakṣ)
भवन्तः Your Lordships
सर्व all (sarve in sandhi. the ए of sarve is dropped before एव)
एव only
हि indeed

BG 1.8-9 'A śloka a day' #SAH #SanskritGrammar

भवान् भीष्मश् च कर्णश् च कृपश् च समितिंजयः | अश्वत्थामा विकर्णश् च सौमदत्तिर् जयद्रथः ||8||

अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः | नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ||9||

bhavān bhīṣmaś ca karṇaś ca kṛpaś ca samitiṃjayaḥ | aśvatthāmā vikarṇaś ca saumadattir jayadrathaḥ ||8|| anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ |nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ ||9||

Your Lordship, and Bhishma, and Karna and Kripa, always victorious in battle, Ashvatthama and Vikarna and the son of Somdatta also; And many other heroes who are willing to give up their lives for my sake, attacking with various weapons, all skilled in battle.


भवान्  Respected You/Sir, Yourself (masc, nom, singular of भवत् )
भीष्मः Bhīṣmaḥ
च ca and
कर्णः Karṇaḥ
च ca and
कृप: Kṛpaḥ
च ca and
समितिंजयः Samitiṃjayaḥ (masc, nom. sing. adj)
अश्वत्थामा  Aśvatthāmā
विकर्णः  Vikarṇaḥ
च ca and
सौमदत्तिः saumadattiḥ
जयद्रथः Jayadrathaḥ
अन्ये anye others (masc. nom. plural)
च ca and
बहवः  bahavaḥ many (masc. nom, pl)
शूराः  śūrāḥ brave heroes (masc. nom. pl)
मदर्थे madarthe for/in my cause, for my purpose (masc. locative. sing)
त्यक्तजीविताः  tyaktajīvitāḥ they whose lives are risked/given up (masc.nom. pl. BV compound)
नानाशस्त्रप्रहरणाः nānāśastrapraharaṇāḥ (with) various weapons to hurl (masc. nom. pl. adj.)
सर्वे sarve all
युद्धविशारदाः yuddhaviśāradāḥ skilled in battle (masc. nom. pl. TP compound)

BG 1.7 'A śloka a day' #SAH #SanskritGrammar

अस्माकं तु विशिष्टा ये तान् निबोध द्विजोत्तम |
नायका मम सैन्यस्य संज्ञार्थं तान् ब्रवीमि ते ||7||



asmākaṃ tu viśiṣṭā ye tān nibodha dvijottama |
nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi te ||7||


O Highest of the twice-born, know who the most distinguished are among ours, the leaders of my armies I tell you of, for the purpose of your knowledge.


द्विजोत्तम - Most excellent among the twice born [epithet for Droṇa]; (vocative - hence, note no visarga) Pl see table 1

ये - those who (masc, nom, plural)
तु - indeed, truly
अस्माकम्  - our, ours (genitive, plural) Pl see table 2
विशिष्टाः [सन्ति] distinguished, special (masc, nom, pl., past passive participle from vi√śiṣ) Note visarga dropped in verse before ye

तान् - those, them (masc, acc, pl) Pl see table 3
निबोध - know! understand! [them] (2nd person, sing, imperative ni√budh)
मम - mine, of my (gen, sing) Pl see table 2
सैन्यस्य - [of my] army, troops (masc, adj. genitive, sing सैन्य [masc, of सेना [fem] )
नायकाः - leaders, chiefs (masc, nom, plural) Note visarga dropped in verse before mama
संज्ञार्थम् - for the purpose of knowing (sam+jñā+artha)
तान् - them (acc, plural)
ब्रवीमि  - I say, I tell (1st sing, √brū)

ते - to you (dative, singular) Pl see table 4

Table 1

Table 2

Table 3

Table 4

Sthitaprajñya in the Bhagvad Gita 2:54-2:58, 60

I request you to read Vinoba Bhave's "Talks on the Bhagvad Gita" in which he covers both karma yoga and the concept of Sthitaprajñya beautifully. You can find the complete book online here: http://www.mkgandhi.org/talksongita/talk_gita.htm 

How does one describe him who is of Steady Wisdom ... Who is steadfast in deep meditation Krishna? How does he who is steady in Wisdom speak? How does he sit? How does he move Let us begin with Arjuna's question, trans. first:

2:54
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव 

स्तिथधीः किं प्रभाषेत किमासीत व्रजेत किम् 

स्थितधीः He who is steady in thought; both  आसीत & व्रजेत are in the optative - 'how should he'? 

Anvaya:
केशव, समाधिस्थस्य स्थितप्रज्ञस्य का भाषा
स्थितधीः किम् प्रभाषेत किम् आसीत किम् व्रजेत

Now we'll go to Shri Krishna's (2:60) warning before the description:

(The) turbulent senses carry away the mind forcibly, Arjuna, even of the striving man of Wisdom.

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः 

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः 

Vigraha:

यततः हि अपि कौन्तेय पुरुषस्य विपश्चितः

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभम् मनः 

Anvaya:

कौन्तेय हि प्रमाथीनि इन्द्रियाणि अपि यततः विपश्चितः पुरुषस्य मनः  प्रसभम् हरन्ति

Arjuna, indeed agitated/churned up senses carry away forcibly the mind (even) of the striving man. 

यततः is an active present participle, and gives the sense of  present continuous '-ing' -happening, doing, striving. In Sanskrit this is called the वर्तमाने कृदन्त 
प्रमाथीनि is from√मथ् churned, whirled
विपश्चितः is from√विप् inwardly inspired, whose चित्त is inwardly inspired

2:55 The Blesses Lord spoke: When he abandons all desires emerging from the mind, Arjuna; And is contented in the self, by the Self, then he is said to be one whose Wisdom is steady.

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् 

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते 

Vigraha:
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्
आत्मनि एव आत्मना तुष्टः स्थितप्रज्ञः तदा उच्यते 

Anvaya:
पार्थ यदा मनोगतान् सर्वान् कामान् प्रजहाति 
आत्मना आत्मनि एव तुष्टः तदा स्थितप्रज्ञः उच्यते 

We have to supply the 'asti' after तुष्टः the sentence comes together. but as you know, the asti is often assumed and dropped in verses.

When (a man) abandons of all the desires that arise from (his/the) heart; is happy/satisfied by his-self in his-self, then he is known as a sthita-prajña. 

√प्र+हा - relinquish,leave behind, abandon

2:56 He whose mind is not agitated in misfortune, whose desire for pleasures has disappeared, whose passion, fear and anger have departed, And whose meditation is steady, is said to be a sage.

दुःखेष्वनुद्विग्नमनाः सुःखेषु विगतस्पृहः 

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्य ते    

Anvaya and vigraha is pretty much the same for this verse.

दुःखेषु+अनुद्विग्न+मनाः सुःखेषु विगतस्पृहः  

वीत+राग+भय+क्रोधः  स्थित+धीः मुनिः उच्यते 

In sorrow, un-agitated mind, in happiness, (his) desires are gone, gone is passion/liking, anger, fear; He whose mind is steady, is called muni.

 √स्पृह् to desire intensely, long for 

2:57 He who is without attachment on all sides, encountering this or that, pleasant or unpleasant, neither rejoicing nor disliking, his Wisdom stands firm.

यः सर्वत्रानभिस्नेहः तत्तत् प्राप्य शुभाशुभम् 

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञया प्रतिष्ठिता 

Vigraha and anvaya is practically the same for this verse also

यः सर्वरत्र अनभिस्नेहः तत् तत् प्राप्य शुभ +अशुभम् 

न अभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता 

an+abhi+√snih un-im-passioned

2:58 And when he withdraws completely the senses from the objects of the senses, As a tortoise withdraws its limbs into its shell, his Wisdom stands firm.

यदा संहरते चायं कूर्मो Sङ्गानिव सर्वशः  

इन्द्रियाणि इन्द्रियार्थेभ्यः तस्य प्रज्ञया प्रतिष्ठिता

Vigraha:

यदा संहरते च अयम् कुर्मः अङ्गानि इव सर्वशः 

इन्द्रियाणि इन्द्रियार्थेभ्यः तस्य प्रज्ञा प्रथिष्ठिता 

Anvaya:

च कूर्मः इव सर्वशः यदा अयम् अङ्गानि संहरते    

इन्द्रियाणि इन्द्रियार्थेभ्यः (संहरते ) तस्य प्रज्ञा प्रथिष्ठिता 

And like a tortoise  (who) withdraws its limbs from every direction, he who (withdraws) his senses from (the) sense objects, his Wisdom stands firm.

Bhagvad Gita 18.10 - on request from @873598

Vigraha:

न द्वेष्टि अकुशलं कर्म कुशले न अनुषज्जते 

त्यागी सत्त्व समाविष्टः मेधावी  छिन्नसंशयः 

न द्वेष्टि He does not hate अकुशलं disagreeable, inauspicious कर्म deed/act कुशले with reference to agreeable/auspicious (act/deed) न अनुषज्जते He does not cling, he is not attached

[And who does these things?] :  

त्यागी He who has given up, abandoned सत्त्व+समाविष्टः He who is filled with goodness, truth, reality मेधावी the wise/learned man छिन्नसंशयः He who has cut away doubt/he whose doubt have been cut away 

Roots and derivation:

द्वेष्टि He/she/it hates; 3rd person singular from√द्विष् to hate Parasmaipada

अनुषज्जते  He/she/it clings, sticks; 3rd person singular from अनु+√सञ्ज् Atmanepada. Sandhi rules make the stem अनुषञ्ज्

मेधावी nominative singular from मेधाविन्, like  त्यागी is from त्यागिन् 

छिन्न passive past participle from √छिद् to cut  

छिन्नसंशयः and सत्त्वसमाविष्टः are bahuvrihi compounds for the one who acts in a manner described in line 1.

Bhagvad Gita 9:23-24

5th cen. temple panel, Deogarh, Gupta Period

In response to a special request from one of the followers of #SanskritAppreciationHour on Twitter, a translation of Bhagvad Gita 9:23-24. I think the purport of verse 23 is best read in conjunction with 24 since the anvaya of 24 can begin with हि. Hence I've taken the liberty of translating both. As expressed to @hd223 this is a purely linguistic explanation, with no theological, philosophical or sectarian overlay. You are welcome to draw your own conclusions, यथा-भाव!

10:23 in vigraha:

ये अपि अन्यदेवताभक्ताः यजन्ते श्रद्धया अन्वितः 

ते अपि माम् एव कौन्तेय यजन्ति अविधिपूर्वकम् 

In anvaya:

कौन्तेय! श्रद्धया अन्विताः ये भक्ताः अन्यदेवताः अपि यजन्ते 

ते अपि माम् एव यजन्ति अविधिपूर्वकम् 

कौन्तेय! O Arjuna

श्रद्धया - with faith

अन्विताः - filled with (agrees with भक्ताः )

ये - then

भक्ताः - they devotees (lit. partaken, shared p.p.p of root 'bhaj')

अन्यदेवताः - Other gods

अपि -also, even

यजन्ते - they (the devotees) sacrifice to/worship

ते - they

अपि - also

माम् - me

एव - only 

यजन्ति - worship (sacrifice to)

अविधिपूर्वकम् - not according to vidhi=injunction/rule (adverb, answering the question  "How do they sacrifice?" - answer: not according to rule)

10:24 in vigraha:

अहं हि सर्वयज्ञानां भोक्ता च प्रभुः एव च 

न तु माम् अभिजानन्ति तत्त्वेन अतः च्यवन्ति ते 

In anvaya:

हि सर्वयज्ञानां प्रभुः च भोक्ता च अहं एव 

ते मां तत्त्वेन न अभिजानन्ति अतः च्यवन्ति 

हि - (indeclinable) surely, because, for 

सर्वयज्ञानां - of all the sacrifices/worship

प्रभुः च - the Lord [and]

भोक्ता च - enjoyer [and]

अहं एव - me only

ते - they 

मां -me

तत्त्वेन - by means of truth, by 'tattva' 

न - not (don't)

अभिजानन्ति - [they don't] recognise [me]

अतः - therefore, as a result

च्यवन्ति [they] fall. From the root 'cyu'.* 

For the third person, singular present of this verb [he/she] falls, pl see: http://spokensanskrit.de/index.php?tinput=cyuti&direction=SE&link=yes&choice=yes 

*Hence also the Lord if called 'acyuta' he who has not fallen/perished)

Importance of the Self. BG 6:5-6 Revise Atman and the optative mood.

"One should uplift oneself by the Self; One should not degrade oneself;

For the Self alone is one's friend (and) the Self only (can be) an enemy of the Self. For him who has conquered himself by the Self, (the Self) is a friend. For him who hasn't, the Self remains hostile, like an enemy." 

In BG Ch 6 verses 5 and 6 we will familiarise ourselves with the optative mood (विधि लिङ्) as well as the declension of the noun ātman आत्मन्  which varies from the 'a' ending masculine nouns we are used to. (e.g Rāma bālaka, etc) Now you have the table in front of you, you can tally words from the verse easily. Note: 

This verse is one of my favourites. Don't worry if it seems complex to start with! It's actually really very simple.

BG 6:5: 

उद्धरेदात्मनात्मानं नात्मानमवसादयेत्

आत्मैव ह्यात्मनो  बन्धुरात्मैव रिपुरात्मनः

Vigraha 

उद्धरेत् आत्मना आत्मानम् न आत्मानम् अवसादयेत् 

आत्मा एव हि आत्मनः बन्धुः आत्मा एव रिपुः आत्मनः

Anvaya 

आत्मना  आत्मानम् उद्धरेत् न हि आत्मानम् अवसादयेत्

आत्मा एव हि आत्मनः बन्धुः आत्मा एव आत्मनः रिपुः

One should uplift oneself by the Self; One should not degrade oneself;

For the Self alone is one's friend (and) the Self only (can be) an enemy of the Self.

आत्मना - By the self (3rd vibhakti/instrumental, masc. sing.) 

आत्मानम् - self ko (2nd vibhakti/accusative, masc. sing)

उद्धरेत् - he should uplift/redeem/elevate himself  (विधि लिङ्/optative, 3rd person, sing.)  

न - not

हि - verily

आत्मानम् - self ko (2nd vibhakti/accusative, masc. sing) 

अवसादयेत् - he should not degrade (विधि लिङ्/optative, 3rd person, sing.) 

अवसादयेत्  from ava+sad has the sense of  going downward, can mean decline has the sense of perish by neglect. Gita Press Gorakhpur glosses the word with अधोगति - descent or going downward.

आत्मा - Atmaa (1st vibhakti/nominative masc., sing.)

एव - only 

हि (I think the 'verily' fits better here. Even anvaya has wiggle room. Tell me what you think when you read the verse peacefully later) 

आत्मनः  of the Atmaa (6th vibhakti/genitive masc., sing)

बन्धुः friend (1st vibhakti/nominative masc., sing.)

आत्मा Atmaa (1st vibhakti/nominative masc., sing.)

एव only

आत्मनः of the Atmaa (6th vibhakti/genitive masc., sing)

रिपुः enemy ((1st vibhakti/nominative masc., sing.)

The verse 6:6

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः 

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् 

Vigraha

बन्धुः आत्मा आत्मनः तस्य येन आत्मा एव आत्मना जितः

अनात्मनः  तु शत्रुत्वे वर्तेत आत्मा एव शत्रुवत् 

Anvaya

येन आत्मा आत्मना जितः तस्य आत्मनः एव आत्मा बन्धुः

अनात्मनः  तु आत्मा शत्रुवत्   एव वर्तेत  शत्रुत्वे  

For him who has conquered himself by the Self, (the Self) is a friend. For him who hasn't, the Self remains hostile, like an enemy

येन - by whom (जिस के द्वारा 3rd vibhakti/instrumental, masc., sing., of yat) 

आत्मा - Himself/oneself

आत्मना - by the Atmaa (3rd vibhakit/instrumental., masc., sing.) 

जितः - is won (past participle of the root ji)

तस्य - His (6th vibhakti/genitive masc., sing)

आत्मनः  Of his Atmaa (6th vibhakti/genitive masc., sing)

एव - only 

आत्मा 

बन्धुः 

अनात्मनः Of his Atmaa (6th vibhakti/genitive masc., sing)  

तु - lekin, but

आत्मा 

शत्रुवत्   - like an enemy, in the manner of an enemy

एव - only 

वर्तेत  - it would exist (विधि लिङ्  आत्मनेपद optative middle voice, pl note the full 'ta' at the end which is different from the halanta 't' in the two optatives in 6:5

शत्रुत्वे  - in enmity (7th vibhakti/locative, masc. sing.)