api

How it is translated

• even (35)
• also (29)
• although (10)
• even though (5)
• and (4)
• however (2)
• only (2)
• even then (1)

Every verse

1. 1.26तत्रापश्यत्स्थितान्पार्थः पितृ़नथ पितामहान्।tatrāpaśhyat sthitān pārthaḥ pitṝīn atha pitāmahānThen, Arjuna (son of Pritha) saw there (in the armies) stationed fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and friends.Here: also
2. 1.35एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।etān na hantum ichchhāmi ghnato ’pi madhusūdanaThese I do not wish to kill, O Krishna, even though they kill me, for the sake of dominion over the three worlds; leave alone killing them for the sake of the earth."Here: even though
3. 1.38यद्यप्येते न पश्यन्ति लोभोपहतचेतसः।yady apy ete na paśhyanti lobhopahata-chetasaḥThough they, with intelligence overpowered by greed, see no evil in the destruction of families and no sin in hostility to friends,Here: even though
4. 2.5गुरूनहत्वा हि महानुभावान्gurūnahatvā hi mahānubhāvānBetter it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and…Here: even
5. 2.8न हि प्रपश्यामि ममापनुद्याna hi prapaśhyāmi mamāpanudyādI do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods.Here: even
6. 2.16नासतो विद्यते भावो नाभावो विद्यते सतः।nāsato vidyate bhāvo nābhāvo vidyate sataḥThe unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence).Here: also
7. 2.26अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।atha chainaṁ nitya-jātaṁ nityaṁ vā manyase mṛitamBut even if thou thinkest of It as constantly being born and constantly dying, even then, O mighty-armed one, thou shouldst not grieve.Here: even then
8. 2.29आश्चर्यवत्पश्यति कश्चिदेनāśhcharya-vat paśhyati kaśhchid enanOne sees this (the Self) as a wonder; another speaks of it as a wonder; another hears of it as a wonder; yet, having heard, none understands it at all.Here: even
9. 2.31स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।swa-dharmam api chāvekṣhya na vikampitum arhasiFurther, having regard to your duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.Here: also
10. 2.34अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।akīrtiṁ chāpi bhūtāniPeople will also recount your everlasting dishonor; and for one who has been honored, dishonor is worse than death.Here: also
11. 2.40नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।nehābhikrama-nāśho ’sti pratyavāyo na vidyateIn this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear.Here: even
12. 2.59विषया विनिवर्तन्ते निराहारस्य देहिनः।viṣhayā vinivartante nirāhārasya dehinaḥThe objects of the senses turn away from the abstinent man, leaving the longing behind; but his longing also turns away upon seeing the Supreme.Here: however
13. 2.60यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।yatato hyapi kaunteya puruṣhasya vipaśhchitaḥThe turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them.Here: even
14. 2.72एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyatiO son of Pritha, this is the eternal state, the Brahmic seat. Attaining this, one is not deluded. Being established in it, one attains oneness with Brahman even at the…Here: even
15. 3.5न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛitVerily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature.Here: even
16. 3.8नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥPerform your bounden duty, for action is superior to inaction, and even the maintenance of the body would not be possible for you through inaction.Here: even
17. 3.20कर्मणैव हि संसिद्धिमास्थिता जनकादयः।karmaṇaiva hi sansiddhim āsthitā janakādayaḥJanaka and others attained perfection indeed through action alone; even with the intention of protecting the masses, you should perform action.Here: only
18. 3.31ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।ye me matam idaṁ nityam anutiṣhṭhanti mānavāḥThose who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions.Here: also
19. 3.33सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि।sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān apiEven a wise man acts in accordance with his own nature; beings will follow their nature; what can restraint do?Here: even
20. 3.36अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।atha kena prayukto ’yaṁ pāpaṁ charati pūruṣhaḥArjuna said, "But what compels man to commit sin, even against his wishes, O Varshneya (Krishna), as if constrained by force?"Here: even
21. 4.6अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।ajo ’pi sannavyayātmā bhūtānām īśhvaro ’pi sanThough I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya.Here: although
22. 4.13चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥThe fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable.Here: although
23. 4.15एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥHaving known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore.Here: indeed
24. 4.16किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥWhat is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be…Here: even
25. 4.17कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥFor verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action…Here: also
26. 4.20त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥHaving abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity.Here: despite
27. 4.22यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥContent with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound.Here: even
28. 4.29अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpareOthers offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths…Here: also
29. 4.30अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।apare niyatāhārāḥ prāṇān prāṇeṣu juhvatiOthers who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice.Here: although apparently different
30. 4.36अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥEven if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge.Here: even
31. 5.4सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥChildren, not the wise, speak of knowledge and the Yoga of action, or the performance of action, as though they are distinct and different; he who is truly established…Here: even
32. 5.5यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyateThat place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as…Here: also
33. 5.7योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥHe who is devoted to the path of action, whose mind is pure, who has conquered the self, who has subdued his senses, and who realizes his Self as the Self in all beings…Here: although
34. 5.8नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित्।naiva kiñchit karomīti yukto manyeta tattva-vitI do nothing at all," thus would the harmonized knower of Truth think, seeing, hearing, touching, smelling, eating, going, sleeping, and breathing.Here: although
35. 5.9प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayanSpeaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects.Here: in spite of
36. 5.11कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि।kāyena manasā buddhyā kevalair indriyair apiYogis, having abandoned attachment, perform actions only through the body, mind, intellect, and even the senses, for the purification of the self.Here: even
37. 6.9सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु।suhṛin-mitrāryudāsīna-madhyastha-dveṣhya-bandhuṣhuHe who is of the same mind towards the good-hearted, friends, enemies, the indifferent, the neutral, the hateful, the relatives, the righteous, and the unrighteous…Here: as well as
38. 6.22यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः।yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥHaving obtained it, he thinks there is no other gain superior to it; established in it, he is not moved even by heavy sorrow.Here: even
39. 6.25शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayāLittle by little, let him attain steadiness of the intellect by holding it firmly; having made the mind establish itself in the Self, let him not think of anything else.Here: even
40. 6.31सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः।sarva-bhūta-sthitaṁ yo māṁ bhajatyekatvam āsthitaḥHe who, being established in unity, worships Me, who dwells in all beings, that yogi abides in Me, whatever their mode of living may be.Here: although
41. 6.44पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः।pūrvābhyāsena tenaiva hriyate hyavaśho ’pi saḥBy that same former practice, he is borne on in spite of himself. Even he who merely wishes to know Yoga goes beyond the Brahmanic word.Here: although
42. 6.46तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः।tapasvibhyo ’dhiko yogīThe yogi is thought to be superior to the ascetics, even superior to those who have knowledge obtained through the study of scriptures; he is also superior to men of…Here: even
43. 6.47योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।yoginām api sarveṣhāṁ mad-gatenāntar-ātmanāAnd among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me is deemed by Me to be the most devoted.Here: however
44. 7.3मनुष्याणां सहस्रेषु कश्िचद्यतति सिद्धये।manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhayeAmong thousands of men, one may perchance strive for perfection; even among those successful strivers, only one may perchance know Me in essence.Here: even
45. 7.23अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasāmVerily, the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, whereas My devotees come to Me.Here: whereas
46. 7.30साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।sādhibhūtādhidaivaṁ māṁ sādhiyajñaṁ cha ye viduḥThose who know Me with the Adhibhuta (pertaining to the elements), Adhidaiva (pertaining to the gods), and the Adhiyajna (pertaining to the sacrifice) know Me even at…Here: even
47. 8.6यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।yaṁ yaṁ vāpi smaran bhāvaṁ tyajatyante kalevaramWhoever at the end leaves the body, thinking of any being, to that being only does he go, O son of Kunti (Arjuna), due to his constant thought of that being.Here: even
48. 9.15ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते।jñāna-yajñena chāpyanye yajanto mām upāsateOthers also, sacrificing with the wisdom-sacrifice, worship Me, the All-Faced, as one, distinct, and manifold.Here: also
49. 9.23येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः।ye ’pyanya-devatā-bhaktā yajante śhraddhayānvitāḥEven those devotees who, endowed with faith, worship other gods, worship Me alone, O Arjuna, but by the wrong method.Here: although
50. 9.25यान्ति देवव्रता देवान् पितृ़न्यान्ति पितृव्रताः।yānti deva-vratā devān pitṝīn yānti pitṛi-vratāḥThe worshippers of the gods go to them; the ancestor-worshippers go to the manes; the worshippers of the deities who preside over the elements go to them; but My…Here: and
51. 9.29समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।samo ’haṁ sarva-bhūteṣhu na me dveṣhyo ’sti na priyaḥI am the same to all beings; there is none hateful or dear to Me; but those who worship Me with devotion are in Me, and I am also in them.Here: also
52. 9.30अपि चेत्सुदुराचारो भजते मामनन्यभाक्।api chet su-durāchāro bhajate mām ananya-bhākEven if the most sinful worships Me, with devotion to no one else, he should indeed be regarded as righteous, for he has rightly resolved.Here: even
53. 9.32मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।māṁ hi pārtha vyapāśhritya ye ’pi syuḥ pāpa-yonayaḥFor, taking refuge in Me, they who, O Arjuna, may be of a sinful birth—women, Vaisyas, and Sudras—attain the Supreme Goal.Here: even
54. 10.37वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनंजयः।vṛiṣhṇīnāṁ vāsudevo ’smi pāṇḍavānāṁ dhanañjayaḥAmong the Vrishnis, I am Vaasudeva; among the Pandavas, I am Arjuna; among the sages, I am Vyasa; among the poets, I am Usanas, the poet.Here: also
55. 10.39यच्चापि सर्वभूतानां बीजं तदहमर्जुन।yach chāpi sarva-bhūtānāṁ bījaṁ tad aham arjunaAnd whatever is the seed of all beings, that too am I, O Arjuna; there is no being, be it moving or unmoving, that can exist without Me.Here: also
56. 11.2भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया।bhavāpyayau hi bhūtānāṁ śhrutau vistaraśho mayāThe origin and destruction of beings have been heard in detail from You, O lotus-eyed Lord, and also Your inexhaustible greatness.Here: also
57. 11.26अमी च त्वां धृतराष्ट्रस्य पुत्राःamī cha tvāṁ dhṛitarāśhtrasya putrāḥAll the sons of Dhritarashtra, along with the hosts of kings of the earth, Bhishma, Drona, and Karna, as well as the chief among our warriors.Here: also
58. 11.29यथा प्रदीप्तं ज्वलनं पतङ्गाyathā pradīptaṁ jvalanaṁ pataṅgāAs moths hurriedly rush into a blazing fire, leading to their own destruction, so too these creatures hurry into Your mouths, leading to their own destruction.Here: also
59. 11.32कालोऽस्मि लोकक्षयकृत्प्रवृद्धोkālo ’smi loka-kṣhaya-kṛit pravṛiddhoThe Blessed Lord said, "I am the full-grown, world-destroying Time, now engaged in destroying the worlds. Even without you, none of the warriors arrayed in the hostile…Here: even
60. 11.34द्रोणं च भीष्मं च जयद्रथं चdroṇaṁ cha bhīṣhmaṁ cha jayadrathaṁ chaDrona, Bhishma, Jayadratha, Karna, and other brave warriors have already been slain by Me; do not be distressed with fear; fight and you shall conquer your enemies in…Here: also
61. 11.37कस्माच्च ते न नमेरन्महात्मन्kasmāch cha te na nameran mahātmanAnd why should they not, O great Soul, bow to Thee Who art greater than all else, the primal cause even of the Creator (Brahma), O Infinite Being, O Lord of the gods, O…Here: even
62. 11.39वायुर्यमोऽग्निर्वरुणः शशाङ्कःvāyur yamo ’gnir varuṇaḥ śhaśhāṅkaḥYou are Vayu, Yama, Agni, Varuna, the moon, the Creator, and the great-grandfather. I offer my salutations to You a thousand times, and again I offer my salutations to…Here: also
63. 11.41सखेति मत्वा प्रसभं यदुक्तंsakheti matvā prasabhaṁ yad uktaṁWhatever I have presumptuously said from carelessness or love, addressing You as O Krishna! O Yadava! O Friend! regarding You merely as a friend, unknowing of Your…Here: or else
64. 11.42यच्चावहासार्थमसत्कृतोऽसिyach chāvahāsārtham asat-kṛito ’siIn whatever way I may have insulted You for the sake of fun, while at play, reposing, sitting, or at meals, when alone (with You), O Krishna, or in company, that I…Here: even
65. 11.43पितासि लोकस्य चराचरस्यpitāsi lokasya charācharasyaThou art the Father of this world, both moving and unmoving. Thou art to be adored by this world; Thou, the greatest Guru; for none exists who is equal to Thee; how then…Here: even
66. 11.52सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।su-durdarśham idaṁ rūpaṁ dṛiṣhṭavān asi yan mamaThe Blessed Lord said, "It is very hard indeed to see this form of Mine which thou hast seen; even the gods are ever longing to behold it."Here: even
67. 12.1अर्जुन उवाचएवं सततयुक्ता ये भक्तास्त्वां पर्युपासते।arjuna uvāchaArjuna said, "Which of them are better versed in Yoga—those who steadfastly worship You, or those who worship the imperishable and the unmanifested?"Here: also
68. 12.10अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव।abhyāse ’py asamartho ’si mat-karma-paramo bhavaIf you are unable to practice even this Abhyasa Yoga, be intent on doing actions for My sake; even by doing actions for My sake, you will attain perfection.Here: if
69. 12.11अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः।athaitad apy aśhakto ’si kartuṁ mad-yogam āśhritaḥIf you are unable to do even this, then, resort to union with Me and renounce the fruits of all actions with self-control.Here: even
70. 13.3क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārataDo thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge.Here: only
71. 13.18ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।jyotiṣhām api taj jyotis tamasaḥ param uchyateThat Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all.Here: and
72. 13.20प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि।prakṛitiṁ puruṣhaṁ chaiva viddhy anādī ubhāv apiKnow that Nature (matter) and the Spirit are both beginningless, and know also that all modifications and qualities are born from Nature.Here: and
73. 13.23उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।upadraṣhṭānumantā cha bhartā bhoktā maheśhvaraḥThe Supreme Soul in this body is also called the observer, the permitter, the sustainer, the enjoyer, the great Lord, and the Supreme Self.Here: and also
74. 13.24य एवं वेत्ति पुरुषं प्रकृतिं च गुणैःसह।ya evaṁ vetti puruṣhaṁ prakṛitiṁ cha guṇaiḥ sahaHe who thus knows the Spirit and Matter together with their qualities, in whatever condition he may be, he is not reborn.Here: although
75. 13.26अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।anye tv evam ajānantaḥ śhrutvānyebhya upāsateOthers, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.Here: also
76. 13.32अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।anāditvān nirguṇatvāt paramātmāyam avyayaḥBeing without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.Here: although
77. 14.2इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः।idaṁ jñānam upāśhritya mama sādharmyam āgatāḥThose who, having taken refuge in this knowledge, have attained unity with Me, are neither born at the time of creation nor disturbed at the time of dissolution.Here: even
78. 15.8शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥWhen the Lord, as the individual soul, obtains a body and when He leaves it, He takes these with Him, just as the wind takes the scents from their seats (flowers, etc.).Here: also
79. 15.10उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitamThe deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him.Here: or even
80. 15.11यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्।yatanto yoginaśh chainaṁ paśhyanty ātmany avasthitamThe yogis striving for perfection behold Him dwelling in the Self; but, the unrefined and unintelligent, even though striving, do not see Him.Here: even though
81. 15.18यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।yasmāt kṣharam atīto ’ham akṣharād api chottamaḥAs I transcend the perishable and am even higher than the imperishable, I am declared to be the highest Purusha in the world and in the Vedas.Here: even
82. 16.7प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः।pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥThe demoniacal do not know what to do and what to refrain from; they have neither purity, nor right conduct, nor truth.Here: even
83. 16.13इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम्।idam adya mayā labdham imaṁ prāpsye manoratham"I have gained this today; I will fulfill this desire of mine; this is mine, and this wealth will be mine in the future."Here: also
84. 16.14असौ मया हतः शत्रुर्हनिष्ये चापरानपि।asau mayā hataḥ śhatrur haniṣhye chāparān api"I have slain that enemy, and I shall slay others too. I am the Lord; I enjoy, I am perfect, powerful, and happy."Here: also
85. 17.7आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।āhāras tv api sarvasya tri-vidho bhavati priyaḥThe food that is dear to each is threefold, as well as sacrifice, austerity, and almsgiving. Hear the distinction of these.Here: even
86. 17.10यातयामं गतरसं पूति पर्युषितं च यत्।yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yatThat which is stale, tasteless, putrid, rotten, rejected, and impure is the food liked by the Tamasic.Here: also
87. 17.12अभिसंधाय तु फलं दम्भार्थमपि चैव यत्।abhisandhāya tu phalaṁ dambhārtham api chaiva yatThe sacrifice that is offered, O Arjuna, seeking a reward and for show, know that to be a Rajasic Yajna.Here: also
88. 18.6एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च।etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni chaBut even these actions should be performed, leaving aside attachment and the desire for rewards, O Arjuna; this is my certain and most assured conviction.Here: must certainly be
89. 18.17यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।yasya nāhankṛito bhāvo buddhir yasya na lipyateHe who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.Here: even
90. 18.19ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः।jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥKnowledge, action, and actor are declared in the science of the Gunas (Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Of…Here: also
91. 18.43शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम्।śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanamProwess, splendor, firmness, dexterity, and not fleeing from battle, generosity, and lordliness are the duties of the Kshatriyas, born of their own nature.Here: also
92. 18.44कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम्।kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jamAgriculture, cattle-rearing, and trade are the duties of the Vaisya (merchant), born of their own nature; and service is the duty of the Sudra (servant-class), born of…Here: and
93. 18.48सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।saha-jaṁ karma kaunteya sa-doṣham api na tyajetOne should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.Here: even if
94. 18.56सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः।sarva-karmāṇy api sadā kurvāṇo mad-vyapāśhrayaḥHaving taken refuge in Me and doing all actions, by My grace he obtains the eternal, indestructible state of being.Here: though
95. 18.60स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।swbhāva-jena kaunteya nibaddhaḥ svena karmaṇāO Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.Here: even though
96. 18.71श्रद्धावाननसूयश्च श्रृणुयादपि यो नरः।śhraddhāvān anasūyaśh cha śhṛiṇuyād api yo naraḥAlso, the man who hears this, full of faith and free from malice, shall attain to the happy worlds of those of righteous deeds, and be liberated.Here: certainly