Sārathi

Word

cha

Used in 256 verses of the Bhagavad Gita.

How it is translated

Every verse

  1. 1.1धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥDhritarashtra said, "What did my people and the sons of Pandu do when they had assembled together, eager for battle, on the holy plain of Kurukshetra, O Sanjaya?"Here: and
  2. 1.4अत्र शूरा महेष्वासा भीमार्जुनसमा युधि।atra śhūrā maheṣhvāsā bhīmārjuna-samā yudhiHere are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana (Satyaki), Virata, and Drupada—all mighty warriors.Here: and
  3. 1.5धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान्।dhṛiṣhṭaketuśhchekitānaḥ kāśhirājaśhcha vīryavānDhrishtaketu, Chekitana, the valiant king of Kasi, Purujit, Kuntibhoja, and Saibya—the best of men.Here: and
  4. 1.6युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान्।saubhadro draupadeyāśhcha sarva eva mahā-rathāḥThe strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Subhadra and Arjuna), and the sons of Draupadi, all of them great charioteers…Here: and
  5. 1.8भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः।bhavānbhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñjayaḥ"Thou thyself, Bhishma, Karna, Kripa, the victorious in war, Asvatthama, Vikarna, and Bhurisrava, the son of Somadatta—all these are ready for battle."Here: and
  6. 1.9अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः।anye cha bahavaḥ śhūrā madarthe tyaktajīvitāḥAnd also many other heroes, ready to give up their lives for my sake, armed with various weapons and missiles, all well-skilled in battle.Here: also
  7. 1.11अयनेषु च सर्वेषु यथाभागमवस्थिताः।ayaneṣhu cha sarveṣhu yathā-bhāgamavasthitāḥTherefore, do all of you, stationed in your respective positions in the several divisions of the army, protect Bhishma alone.Here: also
  8. 1.13ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः।tataḥ śhaṅkhāśhcha bheryaśhcha paṇavānaka-gomukhāḥThen, suddenly, conches, kettledrums, tabors, drums, and cow horns blared forth from the Kaurava side, and the sound was tremendous.Here: and
  9. 1.14ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ।tataḥ śhvetairhayairyukte mahati syandane sthitauThen, Madhava (Krishna) and the son of Pandu (Arjuna), seated in the magnificent chariot yoked with white horses, blew divine conches.Here: and
  10. 1.16अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः।anantavijayaṁ rājā kuntī-putro yudhiṣhṭhiraḥKing Yudhishthira, the son of Kunti, blew the Anantavijaya; Nakula and Sahadeva blew the Sughosha and the Manipushpaka.Here: and
  11. 1.17काश्यश्च परमेष्वासः शिखण्डी च महारथः।kāśhyaśhcha parameṣhvāsaḥ śhikhaṇḍī cha mahā-rathaḥThe king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhrishtadyumna, Virata, and Satyaki, the unconquered.Here: and
  12. 1.18द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते।drupado draupadeyāśhcha sarvaśhaḥ pṛithivī-pateDrupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the mighty-armed, blew their conches each separately.Here: and
  13. 1.19स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत्।sa ghoṣho dhārtarāṣhṭrāṇāṁ hṛidayāni vyadārayatThe tumultuous sound rent the hearts of Dhritarashtra's party, reverberating through both heaven and earth.Here: and
  14. 1.25भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम्।bhīṣhma-droṇa-pramukhataḥ sarveṣhāṁ cha mahī-kṣhitāmIn front of Bhishma and Drona, and all the rulers of the earth, he said: "O Arjuna, son of Pritha, behold these Kurus gathered together."Here: and
  15. 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: and
  16. 1.29सीदन्ति मम गात्राणि मुखं च परिशुष्यति।sīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyatiMy limbs fail, my mouth is parched, my body quivers, and my hair stands on end.Here: and
  17. 1.30गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।gāṇḍīvaṁ sraṁsate hastāt tvak chaiva paridahyateThe Gandiva slips from my hand, and my skin burns all over; I am unable to stand, and my mind is reeling, as it were.Here: and
  18. 1.31निमित्तानि च पश्यामि विपरीतानि केशव।nimittāni cha paśhyāmi viparītāni keśhavaAnd I see ill omens, O Kesava. I do not see any good in slaying my kinsmen in battle.Here: and
  19. 1.32न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च।na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni chaI desire not victory, O Krishna, nor kingdom, nor pleasures. What use is dominion to us, O Krishna, or pleasures or even life?Here: as well
  20. 1.33येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च।yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni chaThose for whose sake we desire kingdom, enjoyments, and pleasures stand here in battle, having renounced life and wealth.Here: also
  21. 1.34आचार्याः पितरः पुत्रास्तथैव च पितामहाः।āchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥTeachers, fathers, sons, and grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives—Here: also
  22. 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: and
  23. 1.42सङ्करो नरकायैव कुलघ्नानां कुलस्य च।saṅkaro narakāyaiva kula-ghnānāṁ kulasya chaConfusion of castes leads to hell for the slayers of the family, for their forebears fall, deprived of the offerings of rice-balls and libations of water.Here: also
  24. 1.43दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः।doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥBy these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.Here: and
  25. 2.4कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन।kathaṁ bhīṣhmam ahaṁ sankhye droṇaṁ cha madhusūdanaArjuna said, "O Madhusudana, how can I fight in battle with arrows against Bhishma and Drona, who are worthy of being worshipped, O destroyer of enemies?"Here: and
  26. 2.6न चैतद्विद्मः कतरन्नो गरीयोna chaitadvidmaḥ kataranno garīyoI can hardly tell which would be better, that we should conquer them or that they should conquer us. Even the sons of Dhritarashtra, whom we do not wish to slay, stand…Here: and
  27. 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: also
  28. 2.11अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।aśhochyān-anvaśhochas-tvaṁ prajñā-vādānśh cha bhāṣhaseThe Blessed Lord said, "You have grieved for those who should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the…Here: and
  29. 2.12न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥNor, at any time, was I not, nor thou, nor these rulers of men; nor, verily, shall we ever cease to be hereafter.Here: also
  30. 2.19य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।ya enaṁ vetti hantāraṁ yaśh chainaṁ manyate hatamHe who takes the Self to be the slayer and he who thinks it is slain, neither of them knows. It does not slay, nor is it slain.Here: and
  31. 2.23नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।nainaṁ chhindanti śhastrāṇi nainaṁ dahati pāvakaḥWeapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it.Here: and
  32. 2.24अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।achchhedyo ’yam adāhyo ’yam akledyo ’śhoṣhya eva chaThis Self cannot be cut, burned, wetted, nor dried up; it is eternal, all-pervasive, stable, immovable, and ancient.Here: and
  33. 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: and
  34. 2.27जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।jātasya hi dhruvo mṛityur dhruvaṁ janma mṛitasya chaFor the born, death is certain, and for the dead, birth is certain; therefore, you should not grieve over the inevitable.Here: and
  35. 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: and
  36. 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: and
  37. 2.32यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।yadṛichchhayā chopapannaṁ swarga-dvāram apāvṛitamHappy are the Kshatriyas, O Arjuna! who are called to fight in such a battle that comes of its own accord as an open door to heaven.Here: and
  38. 2.33अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।atha chet tvam imaṁ dharmyaṁ saṅgrāmaṁ na kariṣhyasiBut if you will not fight this righteous war, then having abandoned your own duty and reputation, you will incur sin.Here: and
  39. 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: and
  40. 2.35भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।bhayād raṇād uparataṁ mansyante tvāṁ mahā-rathāḥThe great chariot-warriors will think that you have withdrawn from the battle out of fear, and you will be held in low esteem by those who have held you in high regard.Here: and
  41. 2.36अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥYour enemies, scoffing at your power, will speak many abusive words—what could be more painful than this?Here: and
  42. 2.41व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।vyavasāyātmikā buddhir ekeha kuru-nandanaHere, O joy of the Kurus, there is only one single-pointed determination; many-branched and endless are the thoughts of the indecisive.Here: also
  43. 2.52यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।yadā te moha-kalilaṁ buddhir vyatitariṣhyatiWhen your intellect passes beyond the mire of delusion, then you will attain indifference to what has been heard and what has yet to be heard.Here: and
  44. 2.58यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।yadā sanharate chāyaṁ kūrmo ’ṅgānīva sarvaśhaḥWhen, like the tortoise which withdraws all its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.Here: and
  45. 2.66नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।nāsti buddhir-ayuktasya na chāyuktasya bhāvanāThere is no knowledge of the Self for the unsteady, and no meditation is possible for the unsteady, and no peace for the unmeditative, and how can there be happiness for…Here: and
  46. 3.4न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnuteMan does not reach actionlessness by not performing actions; nor does he attain perfection by mere renunciation.Here: and
  47. 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: and
  48. 3.17यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥBut for that man who rejoices only in the Self, who is satisfied with the Self and is content in the Self alone, indeed there is nothing to do.Here: and
  49. 3.18नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।naiva tasya kṛitenārtho nākṛiteneha kaśhchanaFor him, there is no interest whatsoever in what is done or not done; nor does he depend on any being for any purpose.Here: and
  50. 3.22न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।na me pārthāsti kartavyaṁ triṣhu lokeṣhu kiñchanaThere is nothing in the three worlds, O Arjuna, that needs to be done by Me, nor is there anything unattained that needs to be attained; yet I engage Myself in action.Here: also
  51. 3.24उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।utsīdeyur ime lokā na kuryāṁ karma ched ahamThese worlds would perish if I did not perform action; I would be the author of confusion of castes and destruction of these beings.Here: and
  52. 3.38धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।dhūmenāvriyate vahnir yathādarśho malena chaAs fire is enveloped by smoke, as a mirror is covered by dust, and as an embryo is surrounded by the amniotic sac, so is this enveloped by that.Here: also
  53. 3.39आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।āvṛitaṁ jñānam etena jñānino nitya-vairiṇāO Arjuna, wisdom is enveloped by this constant enemy of the wise, in the form of desire, which is insatiable like fire.Here: and
  54. 4.3स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥThat same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret.Here: and
  55. 4.5बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।bahūni me vyatītāni janmāni tava chārjunaThe Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes)."Here: and
  56. 4.8परित्राणाय साधूनां विनाशाय च दुष्कृताम्।paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitāmFor the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age.Here: and
  57. 4.9जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।janma karma cha me divyam evaṁ yo vetti tattvataḥHe who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna.Here: and
  58. 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: and
  59. 4.18कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥHe who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions.Here: also
  60. 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: and
  61. 4.27सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpareOthers again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge.Here: and
  62. 4.28द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।dravya-yajñās tapo-yajñā yoga-yajñās tathāpareOthers again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice.Here: also
  63. 4.40अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyatiThe ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one.Here: and
  64. 5.1संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasiArjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two."Here: also
  65. 5.2संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhauThe Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action."Here: and
  66. 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: and
  67. 5.15नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥThe Lord takes neither the demerit nor the merit of any; knowledge is enveloped by ignorance, and beings are deluded.Here: and
  68. 5.18विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।vidyā-vinaya-sampanne brāhmaṇe gavi hastiniSages look with an equal eye on a Brahmana endowed with learning and humility, on a cow, an elephant, a dog, and even an outcaste.Here: and
  69. 5.20न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्।na prahṛiṣhyet priyaṁ prāpya nodvijet prāpya chāpriyamResting in Brahman, with a steady intellect and undeluded, the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is…Here: also
  70. 5.27स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः।sparśhān kṛitvā bahir bāhyānśh chakṣhuśh chaivāntare bhruvoḥShutting out all external contacts and fixing the gaze between the eyebrows, realizing the outgoing and incoming breaths moving within the nostrils.Here: and
  71. 6.1अनाश्रितः कर्मफलं कार्यं कर्म करोति यः।anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥThe Blessed Lord said: He who performs his bounden duty without depending on the fruits of his actions—he is a sannyasi and a yogi, not he who is without fire and…Here: and
  72. 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: and
  73. 6.13समं कायशिरोग्रीवं धारयन्नचलं स्थिरः।samaṁ kāya-śhiro-grīvaṁ dhārayann achalaṁ sthiraḥLet him firmly hold his body, head, and neck erect and still, gazing at the tip of his nose without looking around.Here: and
  74. 6.16नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः।nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥVerily, Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who sleeps too much, nor for him who is always awake, O Arjuna.Here: and
  75. 6.20यत्रोपरमते चित्तं निरुद्धं योगसेवया।yatroparamate chittaṁ niruddhaṁ yoga-sevayāWhen the mind, restrained by the practice of yoga, attains quietude, and when one sees the Self by the Self, they are satisfied in their own Self.Here: and
  76. 6.21सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम्।sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyamWhen he (the Yogi) feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses, and is established therein, never moving away…Here: and
  77. 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: and
  78. 6.29सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि।sarva-bhūta-stham ātmānaṁ sarva-bhūtāni chātmaniWith the mind harmonized by Yoga, he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.Here: and
  79. 6.30यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।yo māṁ paśhyati sarvatra sarvaṁ cha mayi paśhyatiHe who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I from him.Here: and
  80. 6.35असंशयं महाबाहो मनो दुर्निग्रहं चलं।asanśhayaṁ mahā-bāho mano durnigrahaṁ chalamThe Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained."Here: and
  81. 6.43तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।tatra taṁ buddhi-sanyogaṁ labhate paurva-dehikamThen he comes into contact with the knowledge acquired in his former body and strives even more for perfection, O Arjuna.Here: and
  82. 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: and
  83. 7.4भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva chaEarth, water, fire, air, ether, mind, intellect, and egoism—thus is My Nature divided eightfold.Here: and
  84. 7.9पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ।puṇyo gandhaḥ pṛithivyāṁ cha tejaśh chāsmi vibhāvasauI am the sweet fragrance in the earth and the brilliance in the fire, the life in all beings, and I am the austerity of ascetics.Here: and
  85. 7.11बलं बलवतां चाहं कामरागविवर्जितम्।balaṁ balavatāṁ chāhaṁ kāma-rāga-vivarjitamOf the strong, I am the strength devoid of desire and attachment, and in all beings, I am the desire in accordance with Dharma, O Arjuna.Here: and
  86. 7.12ये चैव सात्त्विका भावा राजसास्तामसाश्च ये।ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha yeWhatever beings (and objects) that are pure, active, and inert, know that they proceed from Me. They are in Me, yet I am not in them.Here: and
  87. 7.16चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjunaFour kinds of virtuous men worship Me, O Arjuna, and they are the distressed, the seekers of knowledge, the seekers of wealth, and the wise, O Lord of the Bharatas.Here: and
  88. 7.17तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते।teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyateOf them, the wise who are ever steadfast and devoted to the One, excel; for I am exceedingly dear to the wise, and they are dear to Me.Here: and
  89. 7.22स तया श्रद्धया युक्तस्तस्याराधनमीहते।sa tayā śhraddhayā yuktas tasyārādhanam īhateEndowed with that faith, he engages in the worship of that form and obtains his desired outcome, which is ordained by Me alone.Here: and
  90. 7.26वेदाहं समतीतानि वर्तमानानि चार्जुन।vedāhaṁ samatītāni vartamānāni chārjunaI know, O Arjuna, the beings of the past, the present, and the future; however, no one knows Me.Here: and
  91. 7.29जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।jarā-maraṇa-mokṣhāya mām āśhritya yatanti yeThose who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action.Here: and
  92. 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: and
  93. 8.1किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottamaArjuna said, "What is Brahman? What is Adhyatma? What is action, O best among men? What is Adhibhuta declared to be? And, what is Adhidaiva said to be?"Here: and
  94. 8.2अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन।adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdanaWho and how is Adhiyajna here in this body, O destroyer of Madhu? And how, at the time of death, are You to be known by the self-controlled?Here: and
  95. 8.4अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम्।adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatamAdhibhuta—knowledge of the elements—pertains to My perishable nature, and the Purusha, or the Soul, is the Adhidaiva; I alone am the Adhiyajna here in this body, O best…Here: and
  96. 8.5अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम्।anta-kāle cha mām eva smaran muktvā kalevaramAnd whoever, leaving their body, goes forth remembering Me alone at the time of death, they will attain My Being; there is no doubt about this.Here: and
  97. 8.7तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च।tasmāt sarveṣhu kāleṣhu mām anusmara yudhya chaTherefore, at all times, remember Me only and fight. With your mind and intellect fixed on Me, you will undoubtedly come to Me alone.Here: and
  98. 8.10प्रयाणकाले मनसाऽचलेनprayāṇa-kāle manasāchalenaAt the time of death, with an unwavering mind, endowed with devotion, by the power of Yoga, fixing the whole life-breath in the middle of the two eyebrows, he reaches…Here: and
  99. 8.12सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च।sarva-dvārāṇi sanyamya mano hṛidi nirudhya chaHaving closed all the gates, confined the mind in the heart, and fixed the life-breath in the head, engage in the practice of concentration.Here: and
  100. 8.23यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।yatra kāle tvanāvṛittim āvṛittiṁ chaiva yoginaḥNow I will tell you, O chief of the Bharatas, the times of departure at which the Yogis will return or not return.Here: and
  101. 8.28वेदेषु यज्ञेषु तपःसु चैवvedeṣhu yajñeṣhu tapaḥsu chaivaWhatever fruit of merit is declared (in the scriptures) to accrue from (the study of) the Vedas, (the performance of) sacrifices, (the practice of) austerities, and…Here: and
  102. 9.4मया ततमिदं सर्वं जगदव्यक्तमूर्तिना।mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtināAll of this world is pervaded by Me in My unmanifest aspect; all beings exist within Me, but I do not dwell within them.Here: and
  103. 9.5न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्।na cha mat-sthāni bhūtāni paśhya me yogam aiśhwaramNor do beings exist in Me (in reality); behold, My divine Yoga, which supports all beings, but does not dwell in them, is My Self, the efficient cause of beings.Here: and
  104. 9.9न च मां तानि कर्माणि निबध्नन्ति धनञ्जय।na cha māṁ tāni karmāṇi nibadhnanti dhanañjayaThese acts do not bind Me, O Arjuna, sitting as one indifferent, unattached to those acts.Here: as
  105. 9.12मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।moghāśhā mogha-karmāṇo mogha-jñānā vichetasaḥThey are possessed of the deceitful nature of demons and undivine beings, filled with vain hopes, vain actions, and vain knowledge that is senseless.Here: and
  106. 9.14सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः।satataṁ kīrtayanto māṁ yatantaśh cha dṛiḍha-vratāḥAlways glorifying Me, striving, firm in their vows, prostrating themselves before Me, they worship Me with steadfast devotion.Here: and
  107. 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: and
  108. 9.17पिताऽहमस्य जगतो माता धाता पितामहः।pitāham asya jagato mātā dhātā pitāmahaḥI am the father of this world, the mother, the dispenser of the fruits of actions, and the grandfather; the one thing to be known, the purifier, the sacred monosyllable…Here: and
  109. 9.19तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च।tapāmyaham ahaṁ varṣhaṁ nigṛihṇāmyutsṛijāmi chaAs the sun, I give heat; I withhold and send forth the rain; I am immortality and also death, existence and non-existence, O Arjuna.Here: and
  110. 9.24अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।ahaṁ hi sarva-yajñānāṁ bhoktā cha prabhureva chaFor I alone am the enjoyer and Lord of all sacrifices; but they do not know Me in reality, and thus they return to this mortal world.Here: and
  111. 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: and
  112. 10.2न मे विदुः सुरगणाः प्रभवं न महर्षयः।na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣhayaḥNeither the hosts of the gods nor the great sages know My origin; for I am the source of all the gods and the great sages in every way.Here: also
  113. 10.3यो मामजमनादिं च वेत्ति लोकमहेश्वरम्।yo māmajam anādiṁ cha vetti loka-maheśhvaramHe who knows Me as unborn and beginningless, as the great Lord of the worlds, he among mortals is undeluded and is liberated from all sins.Here: and
  114. 10.4बुद्धिर्ज्ञानमसंमोहः क्षमा सत्यं दमः शमः।buddhir jñānam asammohaḥ kṣhamā satyaṁ damaḥ śhamaḥIntellect, wisdom, non-delusion, forgiveness, truth, self-restraint, calmness, happiness, pain, existence or birth, non-existence or death, fear, and also fearlessness.Here: and
  115. 10.7एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः।etāṁ vibhūtiṁ yogaṁ cha mama yo vetti tattvataḥHe who truly knows these manifold manifestations of My Being and this Yoga-power of Mine, becomes established in unshakable Yoga; there is no doubt about it.Here: and
  116. 10.9मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम्।mach-chittā mad-gata-prāṇā bodhayantaḥ parasparamWith their minds and lives wholly absorbed in Me, they enlighten each other and ever speak of Me, being satisfied and delighted.Here: and
  117. 10.13आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा।āhus tvām ṛiṣhayaḥ sarve devarṣhir nāradas tathāAll the sages have thus declared Thee, as also the divine sage Narada; so also Asita, Devala, and Vyasa; and now Thou Thyself dost say so to me.Here: and
  118. 10.17कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन्।kathaṁ vidyām ahaṁ yogins tvāṁ sadā parichintayanHow shall I, ever meditating, know you, O Yogin? In what aspects or things, O blessed Lord, should I think of you?Here: and
  119. 10.18विस्तरेणात्मनो योगं विभूतिं च जनार्दन।vistareṇātmano yogaṁ vibhūtiṁ cha janārdanaTell me again in detail, O Krishna, of your yogic power and glory; for I am not satiated with what I have heard of your life-giving and nectar-like speech.Here: also
  120. 10.20अहमात्मा गुडाकेश सर्वभूताशयस्थितः।aham ātmā guḍākeśha sarva-bhūtāśhaya-sthitaḥI am the Self, O Gudakesa, seated in the hearts of all beings; I am the beginning, the middle, and the end of all beings.Here: and
  121. 10.23रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम्।rudrāṇāṁ śhaṅkaraśh chāsmi vitteśho yakṣha-rakṣhasāmAnd among the Rudras, I am Sankara; among the Yakshas and Rakshasas, the Lord of Wealth (Kubera); among the Vasus, I am Pavaka (Fire); and among the seven mountains, I…Here: and
  122. 10.24पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम्।purodhasāṁ cha mukhyaṁ māṁ viddhi pārtha bṛihaspatimAnd, among the household priests of kings, O Arjuna, know Me to be the chief, Brihaspati; among the army generals, I am Skanda; among lakes, I am the ocean.Here: and
  123. 10.26अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः।aśhvatthaḥ sarva-vṛikṣhāṇāṁ devarṣhīṇāṁ cha nāradaḥAmong all the trees, I am the Peepul; among the divine sages, I am Narada; among the Gandharvas, I am Chitraratha; among the perfected, I am the sage Kapila.Here: and
  124. 10.27उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम्।uchchaiḥśhravasam aśhvānāṁ viddhi mām amṛitodbhavamKnow Me as Ucchaisravas, born of nectar, among horses; Airavata among lordly elephants; and the king among men.Here: and
  125. 10.28आयुधानामहं वज्रं धेनूनामस्मि कामधुक्।āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhukAmong weapons, I am the thunderbolt; among cows, I am the wish-fulfilling cow called Kamadhenu; I am the progenitor, the god of love; among serpents, I am Vasuki.Here: and
  126. 10.29अनन्तश्चास्मि नागानां वरुणो यादसामहम्।anantaśh chāsmi nāgānāṁ varuṇo yādasām ahamI am Ananta among the Nagas; I am Varuna among water-deities; Aryaman among the Manes; I am Yama among the governors.Here: and
  127. 10.30प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम्।prahlādaśh chāsmi daityānāṁ kālaḥ kalayatām ahamAnd I am Prahlada among the demons, I am Time among reckoners, I am the lion among beasts, and Vainateya (Garuda) among birds.Here: and
  128. 10.31पवनः पवतामस्मि रामः शस्त्रभृतामहम्।pavanaḥ pavatām asmi rāmaḥ śhastra-bhṛitām ahamAmong the purifiers, I am the wind; among the warriors, I am Rama; among the fishes, I am the shark; among the streams, I am the Ganga.Here: also
  129. 10.32सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।sargāṇām ādir antaśh cha madhyaṁ chaivāham arjunaAmong creations I am the beginning, the middle, and the end, O Arjuna; among the sciences, I am the science of the Self; and I am the logic among controversialists.Here: and
  130. 10.33अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च।अहमेवाक्षय: कालो धाताहं विश्वतोमुख: || 33||Among the letters of the alphabet, I am the letter 'A' and the dual among compounds. I am verily the inexhaustible and everlasting time; I am the dispenser of the fruits…Here: and
  131. 10.34मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम्।mṛityuḥ sarva-haraśh chāham udbhavaśh cha bhaviṣhyatāmAnd I am the all-devouring Death, and the source of prosperity for those who are to be prosperous; among the feminine qualities, I am fame, prosperity, speech, memory…Here: and
  132. 10.38दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम्।daṇḍo damayatām asmi nītir asmi jigīṣhatāmOf those who punish, I am the scepter; among those who seek victory, I am statesmanship; and among secrets, I am silence; I am knowledge among knowers.Here: and
  133. 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: and
  134. 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: and
  135. 11.5पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः।paśhya me pārtha rūpāṇi śhataśho ’tha sahasraśhaḥThe Blessed Lord said, "Behold, O Arjuna, forms of Mine, by the hundreds and thousands, of different sorts, divine, and of various colors and shapes."Here: and
  136. 11.7इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharamNow, behold, O Arjuna, in this My body, the entire universe centered in one, including the moving and the unmoving, and whatever else you desire to see.Here: also
  137. 11.15पश्यामि देवांस्तव देव देहेpaśhyāmi devāns tava deva deheArjuna said, "O God, I see all the gods in Your body, as well as hosts of various classes of beings, Brahma the Lord seated on the lotus, all the sages, and the…Here: and
  138. 11.17किरीटिनं गदिनं चक्रिणं चkirīṭinaṁ gadinaṁ chakriṇaṁ chaI see You with the diadem, club, and discus, a mass of radiance shining everywhere, very hard to look at, blazing all around like a burning fire and the sun, and…Here: and
  139. 11.20द्यावापृथिव्योरिदमन्तरं हिdyāv ā-pṛithivyor idam antaraṁ hiThis space between the earth and the heavens, and all the quarters, is filled by You alone; having seen this, Your wonderful and terrible form, the three worlds are…Here: and
  140. 11.22रुद्रादित्या वसवो ये च साध्याrudrādityā vasavo ye cha sādhyāThe Rudras, Adityas, Vasus, Sadhyas, Visvedevas, the two Asvins, Maruts, the Manus, and the hosts of celestial singers, Yakshas, demons, and the perfected ones, all look…Here: and
  141. 11.24नभःस्पृशं दीप्तमनेकवर्णंnabhaḥ-spṛiśhaṁ dīptam aneka-varṇaṁOn seeing Thee, touching the sky, shining in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find neither courage nor peace, O…Here: and
  142. 11.25दंष्ट्राकरालानि च ते मुखानिdanṣhṭrā-karālāni cha te mukhāniHaving seen Thy mouths fearful with teeth blazing like the fires of cosmic dissolution, I know not the four quarters, nor do I find peace. Have mercy, O Lord of the…Here: and
  143. 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: and
  144. 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: and
  145. 11.36स्थाने हृषीकेश तव प्रकीर्त्याsthāne hṛiṣhīkeśha tava prakīrtyāArjuna said, "It is fitting, O Krishna, that the world delights and rejoices in Your praise; demons fly in fear in all directions and the hosts of the perfected ones bow…Here: and
  146. 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: and
  147. 11.38त्वमादिदेवः पुरुषः पुराणtvam ādi-devaḥ puruṣhaḥ purāṇasYou are the primal God, the ancient Purusha, the supreme refuge of this universe, the knower, the knowable, and the supreme Abode. Through You, the universe is pervaded…Here: and
  148. 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: and
  149. 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: also
  150. 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: and
  151. 11.45अदृष्टपूर्वं हृषितोऽस्मि दृष्ट्वाadṛiṣhṭa-pūrvaṁ hṛiṣhito ’smi dṛiṣhṭvāI am delighted, having seen something never seen before; yet my mind is distressed with fear. Show me that form only, O God; have mercy, O God of gods, O Abode of the…Here: yet
  152. 11.48न वेदयज्ञाध्ययनैर्न दानैna veda-yajñādhyayanair na dānairNeither by the study of the Vedas, nor by gifts, nor by sacrifices, nor by severe austerities, can I be seen in this form in the world of men by any other than yourself…Here: and
  153. 11.49मा ते व्यथा मा च विमूढभावोmā te vyathā mā cha vimūḍha-bhāvoDo not be afraid, nor be bewildered on seeing such a terrible form of Mine; with your fear dispelled and with a gladdened heart, now behold again this former form of…Here: and
  154. 11.50इत्यर्जुनं वासुदेवस्तथोक्त्वाity arjunaṁ vāsudevas tathoktvāSanjaya said, Having thus spoken to Arjuna, Krishna again showed His own form. The great Soul, assuming His gentle form, then consoled Arjuna, who was terrified.Here: and
  155. 11.53नाहं वेदैर्न तपसा न दानेन न चेज्यया।nāhaṁ vedair na tapasā na dānena na chejyayāNeither by the Vedas, nor by austerity, nor by gift, nor by sacrifice can I be seen in this form as thou hast seen Me so easily.Here: also
  156. 11.54भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन।bhaktyā tv ananyayā śhakya aham evaṁ-vidho ’rjunaBut by single-minded devotion, I can be known, seen, and entered into in reality, O Arjuna.Here: and
  157. 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: and
  158. 12.3ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।ye tv akṣharam anirdeśhyam avyaktaṁ paryupāsateThose who worship the imperishable, the indefinable, the unmanifest, the omnipresent, the unthinkable, the immovable, and the eternal.Here: and
  159. 12.13अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।adveṣhṭā sarva-bhūtānāṁ maitraḥ karuṇa eva chaHe who hates no creature, is friendly and compassionate to all, is free from attachment and egoism, is balanced in pleasure and pain, and is forgiving.Here: and
  160. 12.15यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः।yasmān nodvijate loko lokān nodvijate cha yaḥHe whom the world does not agitate, and who cannot be agitated by the world, and who is freed from joy, anger, fear, and anxiety—he is dear to Me.Here: and
  161. 12.18समः शत्रौ च मित्रे च तथा मानापमानयोः।samaḥ śhatrau cha mitre cha tathā mānāpamānayoḥHe who is the same to foe and friend, and also in honor and dishonor, who is the same in cold and heat, in pleasure and pain, and who is free from attachment.Here: and
  162. 13.1प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva chaArjuna said, "I wish to learn about Nature and the Spirit, the field and the knower of the field, knowledge and that which ought to be known, O Kesava."Here: and
  163. 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: also
  164. 13.4तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yatHear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are.Here: and
  165. 13.5ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक्।ṛiṣhibhir bahudhā gītaṁ chhandobhir vividhaiḥ pṛithakSages have sung in many ways, with various distinctive chants and also with suggestive words indicative of the Absolute, full of reasoning and decisive.Here: and
  166. 13.6महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।mahā-bhūtāny ahankāro buddhir avyaktam eva chaThe great elements, egoism, intellect, and also the Unmanifested Nature, the ten senses, and one mind, and the five objects of the senses.Here: and
  167. 13.9इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च।indriyārtheṣhu vairāgyam anahankāra eva chaIndifference to the objects of the senses and also absence of egoism; perceiving the evil in birth, death, old age, sickness, and pain.Here: and also
  168. 13.10असक्ितरनभिष्वङ्गः पुत्रदारगृहादिषु।asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhuNon-attachment, non-identification of the Self with son, wife, home, and the rest, and constant even-mindedness in the face of the attainment of both desirable and…Here: and
  169. 13.11मयि चानन्ययोगेन भक्ितरव्यभिचारिणी।mayi chānanya-yogena bhaktir avyabhichāriṇīUnswerving devotion to Me through the Yoga of non-separation, resorting to solitary places, and a distaste for the company of people.Here: also
  170. 13.15सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitamShining by the functions of all the senses, yet without being attached to them; unattached, yet supporting all; devoid of qualities, yet the experiencer of them.Here: yet
  171. 13.16बहिरन्तश्च भूतानामचरं चरमेव च।bahir antaśh cha bhūtānām acharaṁ charam eva chaIt is within and without all beings, both the unmoving and the moving; It is subtle and unknowable, and It is near and far away.Here: and
  172. 13.17अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitamUndivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates.Here: although
  173. 13.19इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥThus, the field, as well as knowledge and the knowable, have been briefly stated. My devotee, knowing this, enters into My being.Here: and
  174. 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
  175. 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
  176. 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: and
  177. 13.25ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना।dhyānenātmani paśhyanti kechid ātmānam ātmanāSome behold the Self within themselves through meditation, others through the Yoga of knowledge, and still others through the Yoga of action.Here: and
  178. 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: and
  179. 13.30प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः।prakṛityaiva cha karmāṇi kriyamāṇāni sarvaśhaḥHe sees, who sees that all actions are performed solely by Nature and that the Self is without action.Here: also
  180. 13.31यदा भूतपृथग्भावमेकस्थमनुपश्यति।yadā bhūta-pṛithag-bhāvam eka-stham anupaśhyatiWhen a person sees all beings as resting in the One and emanating from the One alone, they then become Brahman.Here: and
  181. 13.35क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।kṣhetra-kṣhetrajñayor evam antaraṁ jñāna-chakṣhuṣhāThey who, by the eye of knowledge, perceive the distinction between the field and its knower, as well as the liberation from the Nature of being, go to the Supreme.Here: and
  182. 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: and
  183. 14.6तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम्।tatra sattvaṁ nirmalatvāt prakāśhakam anāmayamOf these, sattva, which is luminous and healthy due to its stainlessness, binds one by attachment to happiness and knowledge, O sinless one.Here: also
  184. 14.10रजस्तमश्चाभिभूय सत्त्वं भवति भारत।rajas tamaśh chābhibhūya sattvaṁ bhavati bhārataNow, O Arjuna, Sattva prevails, having overpowered Rajas and Tamas; then Rajas, having overpowered Sattva and Tamas; and then Tamas, having overpowered Sattva and Rajas.Here: and
  185. 14.13अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च।aprakāśho ’pravṛittiśh cha pramādo moha eva chaDarkness, inertia, carelessness, and delusion—these arise when Tamas is predominant, O Arjuna.Here: and
  186. 14.17सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।sattvāt sañjāyate jñānaṁ rajaso lobha eva chaFrom Sattva arises knowledge, and greed from Rajas; heedlessness and delusion arise from Tamas, and also ignorance.Here: and
  187. 14.19नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति।nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣhṭānupaśhyatiWhen the seer beholds no agent other than the Gunas and knows that which is higher than them, he attains to My Being.Here: and
  188. 14.21अर्जुन उवाचकैर्लिंगैस्त्रीन्गुणानेतानतीतो भवति प्रभो।arjuna uvāchaArjuna said, "What are the marks of one who has transcended the three qualities, O Lord? What is their conduct, and how do they go beyond these three qualities?"Here: and
  189. 14.22श्री भगवानुवाचप्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।śhrī-bhagavān uvāchaThe Blessed Lord said, "When light, activity, and delusion are present, he does not hate them, nor does he long for them when they are absent.Here: and
  190. 14.26मां च योऽव्यभिचारेण भक्ितयोगेन सेवते।māṁ cha yo ’vyabhichāreṇa bhakti-yogena sevateAnd he who serves Me with unwavering devotion, he, crossing beyond the dualities, is fit for becoming Brahman.Here: only
  191. 14.27ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च।brahmaṇo hi pratiṣhṭhāham amṛitasyāvyayasya chaFor I am the abode of Brahman, the immortal, immutable, and everlasting Dharma, and absolute bliss.Here: and
  192. 15.2अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।adhaśh chordhvaṁ prasṛitās tasya śhākhāIts branches spread below and above, nourished by the Gunas; its buds are sense-objects, and its roots stretch forth below in the world of men, originating action.Here: and
  193. 15.3न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च संप्रतिष्ठा।na rūpam asyeha tathopalabhyateIts form is not perceived here as such, nor its end, origin, foundation, or resting place; having cut asunder this firmly rooted peepul tree with the strong axe of…Here: also
  194. 15.4ततः पदं तत्परिमार्गितव्य यस्मिन्गता न निवर्तन्ति भूयः।tataḥ padaṁ tat parimārgitavyaṁThen, that goal should be sought for, to which, having gone, none returns again. I seek refuge in that Primeval Purusha, from whence streamed forth the ancient activity…Here: and
  195. 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
  196. 15.9श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च।śhrotraṁ chakṣhuḥ sparśhanaṁ cha rasanaṁ ghrāṇam eva chaPresiding over the ears, eyes, touch, taste, smell, and mind, it enjoys the objects of the senses.Here: and
  197. 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: too
  198. 15.12यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।yad āditya-gataṁ tejo jagad bhāsayate ’khilamThat light which resides in the sun, illuminating the whole world; that which is in the moon and in the fire—know that light to be Mine.Here: also
  199. 15.13गामाविश्य च भूतानि धारयाम्यहमोजसा।gām āviśhya cha bhūtāni dhārayāmy aham ojasāPermeating the earth, I support all beings with My energy; and having become the watery moon, I nourish all herbs.Here: and
  200. 15.15सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च।sarvasya chāhaṁ hṛidi sanniviṣhṭoAnd I am seated in the hearts of all; from Me come memory and knowledge, as well as their absence. I am verily That which has to be known by all the Vedas; I am indeed…Here: and
  201. 15.16द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।dvāv imau puruṣhau loke kṣharaśh chākṣhara eva chaTwo Purushas there are in this world: the perishable and the imperishable. All beings are perishable, and the Kutastha—the unchanging—is called the imperishable.Here: and
  202. 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: and
  203. 15.20इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ।iti guhyatamaṁ śhāstram idam uktaṁ mayānaghaThus, I have imparted to you this most secret science, O sinless one; by knowing this, one becomes wise, and all their duties are accomplished, O Arjuna.Here: and
  204. 16.1अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः।abhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥThe Blessed Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, almsgiving, control of the senses, sacrifice, study of scriptures, austerity…Here: and
  205. 16.4दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।dambho darpo ’bhimānaśh cha krodhaḥ pāruṣhyam eva chaHypocrisy, arrogance, and self-conceit, anger, harshness, and ignorance—these belong to one who is born for a demoniacal state, O Partha.Here: and
  206. 16.6द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च।dvau bhūta-sargau loke ’smin daiva āsura eva chaThere are two types of beings in this world: the divine and the demoniacal. The divine has been described at length; hear from Me, O Arjuna, about the demoniacal.Here: and
  207. 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: and
  208. 16.11चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।chintām aparimeyāṁ cha pralayāntām upāśhritāḥGiving themselves over to immeasurable cares that end only with death, regarding the gratification of lust as their highest aim, and feeling sure that that is all.Here: and
  209. 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: and
  210. 16.18अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।ahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥGiven over to egoism, power, haughtiness, lust, and anger, these malicious people hate Me in their own bodies and in the bodies of others.Here: and
  211. 17.2श्री भगवानुवाचत्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा।śhrī-bhagavān uvāchaThe Blessed Lord said, "There are threefold faiths inherent in the nature of the embodied: the sattvic (pure), the rajasic (passionate), and the tamasic (dark). Hear of…Here: and
  212. 17.4यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः।yajante sāttvikā devān yakṣha-rakṣhānsi rājasāḥThe sattvic, or pure, men worship the gods; the rajasic, or passionate, worship the yakshas and rakshasas; the others, the tamasic or deluded people, worship ghosts and…Here: and
  213. 17.6कर्षयन्तः शरीरस्थं भूतग्राममचेतसः।karṣhayantaḥ śharīra-sthaṁ bhūta-grāmam achetasaḥKnow thou these to be of demonical resolves, senselessly torturing all the elements in the body and Me who dwell in the body.Here: and
  214. 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: and
  215. 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: and
  216. 17.14देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम्।deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavamWorship of the gods, the twice-born, the teachers, and the wise; purity, straightforwardness, celibacy, and non-injury are all called the austerities of the body.Here: and
  217. 17.15अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yatSpeech that causes no excitement, is truthful, pleasant, and beneficial; the practice of studying the Vedas is called austerity of speech.Here: and
  218. 17.18सत्कारमानपूजार्थं तपो दम्भेन चैव यत्।satkāra-māna-pūjārthaṁ tapo dambhena chaiva yatThe austerity that is practiced with the aim of gaining good reception, honor, and worship, and with hypocrisy, is said to be Rajasic, unstable, and transient.Here: also
  219. 17.20दातव्यमिति यद्दानं दीयतेऽनुपकारिणे।dātavyam iti yad dānaṁ dīyate ‘nupakāriṇeThat gift which is given to one who does nothing in return, knowing it to be a duty to give in a suitable place and time to a worthy person, is held to be Sattvic.Here: and
  220. 17.21यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥAnd, that gift which is given with the intention of receiving something in return, or expecting a reward, or begrudgingly, is considered to be Rajasic.Here: and
  221. 17.22अदेशकाले यद्दानमपात्रेभ्यश्च दीयते।adeśha-kāle yad dānam apātrebhyaśh cha dīyateThe gift that is given in the wrong place and at the wrong time, to unworthy persons, without respect or with insult, is declared to be of a Tamasic nature.Here: and
  222. 17.23तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः।oṁ tat sad iti nirdeśho brahmaṇas tri-vidhaḥ smṛitaḥ"Om Tat Sat": This has been declared to be the triple designation of Brahman. By that, the Brahmanas, the Vedas, and the sacrifices were created formerly.Here: and
  223. 17.25तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः।tad ity anabhisandhāya phalaṁ yajña-tapaḥ-kriyāḥUttering "Tat," without aiming for the fruits, are the acts of sacrifice, austerity, and the various acts of gifts performed by those seeking liberation.Here: and
  224. 17.26सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते।sad-bhāve sādhu-bhāve cha sad ity etat prayujyateThe word "Sat" is used to refer to reality and goodness; likewise, O Arjuna, the word "Sat" is used to refer to an auspicious act.Here: also
  225. 17.27यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते।yajñe tapasi dāne cha sthitiḥ sad iti chochyateSteadfastness in sacrifice, austerity, and gift is also called 'Sat', and action in connection with these, or for the sake of the Supreme, is also called 'Sat'.Here: and
  226. 17.28अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत्।aśhraddhayā hutaṁ dattaṁ tapas taptaṁ kṛitaṁ cha yatWhatever is sacrificed, given, or performed, and whatever austerity is practiced without faith, it is called 'Asat', O Arjuna; it is of no value here or hereafter (after…Here: and
  227. 18.1संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्।sannyāsasya mahā-bāho tattvam ichchhāmi veditumArjuna said, "O mighty-armed Hrishikesa, I desire to know the essence or truth of renunciation and abandonment severally, O slayer of Kesi."Here: and
  228. 18.3त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः।tyājyaṁ doṣha-vad ity eke karma prāhur manīṣhiṇaḥSome philosophers declare that actions should be abandoned as evil; while others declare that acts of sacrifice, gift, and austerity should not be relinquished.Here: and
  229. 18.5यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत्।yajña-dāna-tapaḥ-karma na tyājyaṁ kāryam eva tatActs of sacrifice, gift, and austerity should not be abandoned, but should be performed; for sacrifice, gift, and austerity are the purifiers of the wise.Here: and
  230. 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: and
  231. 18.9कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन।kāryam ity eva yat karma niyataṁ kriyate ‘rjunaWhatever obligatory action is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as…Here: and
  232. 18.12अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्।aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalamThe threefold fruit of action (evil, good, and mixed) accrues after death to those who do not abandon it, but never to those who do.Here: and
  233. 18.14अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidhamThe body, the doer, the various senses, the different functions of various kinds, and the presiding deity—the fifth.Here: and
  234. 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: and
  235. 18.22यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।yat tu kṛitsna-vad ekasmin kārye saktam ahaitukamBut that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.Here: and
  236. 18.25अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣhamThat action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).Here: and
  237. 18.28अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः।ayuktaḥ prākṛitaḥ stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥUnsteady, vulgar, inflexible, deceitful, malicious, lazy, despondent, and procrastinating—such an agent is called Tamasic.Here: and
  238. 18.29बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं श्रृणु।buddher bhedaṁ dhṛiteśh chaiva guṇatas tri-vidhaṁ śhṛiṇuHear thou the threefold division of intellect and firmness, according to the Gunas, as I declare them fully and distinctly, O Arjuna.Here: and
  239. 18.30प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये।pravṛittiṁ cha nivṛittiṁ cha kāryākārye bhayābhayeThe intellect which knows the path of work and renunciation, what should be done and what should not be done, fear and fearlessness, bondage and liberation—that…Here: and
  240. 18.31यया धर्ममधर्मं च कार्यं चाकार्यमेव च।yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva chaThat by which one wrongly understands dharma and adharma, and also what ought to be done and what ought not to be done—that intellect, O Arjuna, is rajasic (passionate).Here: and
  241. 18.32अधर्मं धर्ममिति या मन्यते तमसाऽऽवृता।adharmaṁ dharmam iti yā manyate tamasāvṛitāThat intellect, O Arjuna, which is enveloped in darkness and sees Adharma as Dharma and all things perverted, is Tamasic (dark).Here: and
  242. 18.35यया स्वप्नं भयं शोकं विषादं मदमेव च।yayā svapnaṁ bhayaṁ śhokaṁ viṣhādaṁ madam eva chaThat firmness, O Arjuna, by which a stupid man does not abandon sleep, fear, grief, despair, and conceit, is Tamasic.Here: and
  243. 18.36सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabhaAnd now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.Here: and
  244. 18.39यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥThat happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.Here: and
  245. 18.41ब्राह्मणक्षत्रियविशां शूद्राणां च परंतप।brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapaOf Brahmanas, Kshatriyas, Vaisyas, and Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature.Here: and
  246. 18.42शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च।śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva chaSerenity, self-restraint, austerity, purity, forgiveness, and uprightness, as well as knowledge, realization, and belief in God, are the duties of Brahmanas, born of…Here: and
  247. 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: and
  248. 18.51बुद्ध्या विशुद्धया युक्तो धृत्याऽऽत्मानं नियम्य च।buddhyā viśhuddhayā yukto dhṛityātmānaṁ niyamya chaEndowed with a pure intellect, controlling the self through firmness, relinquishing sound and other objects and abandoning attraction and hatred.Here: and
  249. 18.55भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥBy devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.Here: as I am
  250. 18.67इदं ते नातपस्काय नाभक्ताय कदाचन।idaṁ te nātapaskyāya nābhaktāya kadāchanaNever speak this to one who is devoid of austerities or devotion, who does not render service, who does not desire to listen, or who cavils at Me.Here: also
  251. 18.69न च तस्मान्मनुष्येषु कश्िचन्मे प्रियकृत्तमः।na cha tasmān manuṣhyeṣhu kaśhchin me priya-kṛittamaḥThere is no one among men who does service dearer to Me, nor shall there be anyone on earth dearer to Me than him.Here: and
  252. 18.70अध्येष्यते च य इमं धर्म्यं संवादमावयोः।adhyeṣhyate cha ya imaṁ dharmyaṁ saṁvādam āvayoḥAnd he who studies this sacred dialogue of ours, by him I shall have been worshipped through the sacrifice of wisdom; such is my conviction.Here: and
  253. 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: and
  254. 18.74सञ्जय उवाचइत्यहं वासुदेवस्य पार्थस्य च महात्मनः।sañjaya uvāchaSanjaya said, Thus, I have heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes one's hair to stand on end.Here: and
  255. 18.76राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम्।rājan sansmṛitya sansmṛitya saṁvādam imam adbhutamO King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I continually rejoice.Here: and
  256. 18.77तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।tach cha sansmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥAnd, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.Here: and