Sārathi

Word

eva

Used in 151 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: certainly
  2. 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: indeed
  3. 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: even
  4. 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: only
  5. 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: indeed
  6. 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: also
  7. 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: certainly
  8. 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: indeed
  9. 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: indeed
  10. 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: indeed
  11. 1.36निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन।nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdanaBy killing these sons of Dhritarashtra, what pleasure could be ours, O Janardana? Only sin would accrue to us from killing these felons.Here: certainly
  12. 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: indeed
  13. 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: certainly
  14. 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: certainly
  15. 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: certainly
  16. 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: indeed
  17. 2.28अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।avyaktādīni bhūtāni vyakta-madhyāni bhārataBeings are unmanifest in their beginning, manifest in their middle state, O Arjuna, and unmanifest again in their end. What is there to grieve about?Here: indeed
  18. 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: indeed
  19. 2.47कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।karmaṇy-evādhikāras te mā phaleṣhu kadāchanaYour right is only to work, but not to its results; do not let the results of action be your motive, nor let your attachment be to inaction.Here: only
  20. 2.55प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।prajahāti yadā kāmān sarvān pārtha mano-gatānThe Blessed Lord said, "When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of…Here: only
  21. 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: only
  22. 3.12इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।iṣhṭān bhogān hi vo devā dāsyante yajña-bhāvitāḥThe gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering anything in return is indeed a…Here: verily
  23. 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: certainly
  24. 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: indeed
  25. 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
  26. 3.21यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।yad yad ācharati śhreṣhṭhas tat tad evetaro janaḥWhatever a great man does, others also do; whatever he establishes as the standard, the world follows.Here: certainly
  27. 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: yet
  28. 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: certainly
  29. 4.11ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।ye yathā māṁ prapadyante tāns tathaiva bhajāmyahamIn whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna.Here: certainly
  30. 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: certainly
  31. 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: certainly
  32. 4.24ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutamBrahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who…Here: certainly
  33. 4.25दैवमेवापरे यज्ञं योगिनः पर्युपासते।daivam evāpare yajñaṁ yoginaḥ paryupāsateSome yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone.Here: indeed
  34. 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: certainly
  35. 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: certainly
  36. 5.13सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśhīMentally renouncing all actions and being self-controlled, the embodied one happily rests in the nine-gated city, neither acting nor causing others (body and senses) to…Here: certainly
  37. 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: certainly
  38. 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: certainly
  39. 5.19इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥEven here in this world, those whose minds rest in reality overcome birth; Brahman is indeed spotless and real; therefore they are established in Brahman.Here: in this very life
  40. 5.22ये हि संस्पर्शजा भोगा दुःखयोनय एव ते।ye hi sansparśha-jā bhogā duḥkha-yonaya eva teThe enjoyments that arise from contact are only sources of pain, for they have a beginning and an end, O Arjuna; the wise do not rejoice in them.Here: verily
  41. 5.23शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।śhaknotīhaiva yaḥ soḍhuṁ prāk śharīra-vimokṣhaṇātHe who is able, while still here in this world, to withstand the impulse born out of desire and anger before the liberation from the body, he is a Yogi, and he is a…Here: in the present body
  42. 5.24योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः।yo 'ntaḥ-sukho 'ntar-ārāmas tathāntar-jyotir eva yaḥHe who is happy within, who rejoices within, and who is illuminated within, that Yogi attains absolute freedom, or Moksha, becoming Brahman himself.Here: certainly
  43. 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: certainly
  44. 5.28यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः।yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥWith the senses, mind, and intellect ever controlled, having liberation as their supreme goal, free from desire, fear, and anger, the sage is truly liberated forever.Here: certainly
  45. 6.3आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते।ārurukṣhor muner yogaṁ karma kāraṇam uchyateFor a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained Yoga, inaction is said to be the means.Here: certainly
  46. 6.5उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्।uddhared ātmanātmānaṁ nātmānam avasādayetOne should raise oneself by one's own self alone; let not one lower oneself; for the self alone is one's own friend, and the self alone is one's own enemy.Here: certainly
  47. 6.6बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।bandhur ātmātmanas tasya yenātmaivātmanā jitaḥThe Self is the friend of the self of him by whom the Self has been conquered; but to the unconquered self, this Self stands in the position of an enemy, like an…Here: certainly
  48. 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: certainly
  49. 6.18यदा विनियतं चित्तमात्मन्येवावतिष्ठते।yadā viniyataṁ chittam ātmanyevāvatiṣhṭhateWhen the perfectly controlled mind rests in the Self alone, free from longing for any of the objects of desire, then it is said, 'He is united'.Here: certainly
  50. 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: certainly
  51. 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: certainly
  52. 6.24सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः।saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥAbandoning unreservedly all desires born of Sankalpa (thought and imagination) and completely restraining the whole group of senses by the mind from all sides.Here: certainly
  53. 6.26यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।yato yato niśhcharati manaśh chañchalam asthiramFrom whatever cause the restless and unsteady mind wanders away, let him restrain it from that and bring it under the control of the Self alone.Here: certainly
  54. 6.40पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते।pārtha naiveha nāmutra vināśhas tasya vidyateThe Blessed Lord said, "O Arjuna, neither in this world nor in the next will there be destruction for him; none, indeed, who does good, O my son, ever comes to grief."Here: never
  55. 6.42अथवा योगिनामेव कुले भवति धीमताम्।atha vā yoginām eva kule bhavati dhīmatāmOr he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world.Here: certainly
  56. 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: certainly
  57. 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: certainly
  58. 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: certainly
  59. 7.14दैवी ह्येषा गुणमयी मम माया दुरत्यया।daivī hyeṣhā guṇa-mayī mama māyā duratyayāVerily, this divine illusion of Mine, composed of the three qualities, is difficult to cross over; those who take refuge in Me alone, can cross over this illusion.Here: certainly
  60. 7.18उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।udārāḥ sarva evaite jñānī tvātmaiva me matamIndeed, all these are noble; however, I consider the wise man as My very Self; for, he is steadfast in mind and established in Me alone as the supreme goal.Here: indeed
  61. 7.21यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।yo yo yāṁ yāṁ tanuṁ bhaktaḥ śhraddhayārchitum ichchhatiWhatever form any devotee desires to worship with faith, I make that same faith of his firm and unflinching.Here: certainly
  62. 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: alone
  63. 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: certainly
  64. 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: alone
  65. 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: certainly
  66. 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: surely
  67. 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: certainly
  68. 8.18अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे।avyaktād vyaktayaḥ sarvāḥ prabhavantyahar-āgameFrom the Unmanifested, all the manifested worlds proceed upon the arrival of the 'day'; upon the arrival of the 'night', they dissolve indeed into that which is known as…Here: certainly
  69. 8.19भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते।bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyateThis same multitude of beings, being born again and again, helplessly dissolves, O Arjuna, into the Unmanifested at the coming of the night and comes forth at the coming…Here: certainly
  70. 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: certainly
  71. 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: certainly
  72. 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: certainly
  73. 9.16अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम्।ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣhadhamI am Kratu; I am Yajna; I am the offering to the manes; I am the medicinal herbs and all plants; I am the Mantra; I am also the ghee or melted butter; I am the fire; I…Here: also
  74. 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: also
  75. 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: also
  76. 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: only
  77. 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: only
  78. 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: certainly
  79. 9.34मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।man-manā bhava mad-bhakto mad-yājī māṁ namaskuruFix your mind on Me; be devoted to Me; sacrifice to Me; bow down to Me; having thus united your whole self to Me, taking Me as the supreme goal, you will come to Me.Here: certainly
  80. 10.1भूय एव महाबाहो श्रृणु मे परमं वचः।bhūya eva mahā-bāho śhṛiṇu me paramaṁ vachaḥThe Blessed Lord said, Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to you, who are beloved, for your welfare.Here: verily
  81. 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: certainly
  82. 10.5अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः।ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo 'yaśaḥ bhavanti bhāvā bhūtānāṁ matta eva pṛthag-vidhāḥNon-injury, equanimity, contentment, austerity, beneficence, fame, and ill-fame—these different qualities of beings arise from Me alone.Here: certainly
  83. 10.11तेषामेवानुकम्पार्थमहमज्ञानजं तमः।teṣhām evānukampārtham aham ajñāna-jaṁ tamaḥOut of mere compassion for them, I, dwelling within their selves, destroy the darkness born of ignorance with the luminous lamp of knowledge.Here: only
  84. 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: even
  85. 10.15स्वयमेवात्मनाऽत्मानं वेत्थ त्वं पुरुषोत्तम।swayam evātmanātmānaṁ vettha tvaṁ puruṣhottamaVerily, Thou Thyself knowest Thyself by Thyself, O Supreme Person, O source and Lord of all beings, O God of gods, O ruler of the world!Here: indeed
  86. 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: even
  87. 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: indeed
  88. 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: only
  89. 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: also
  90. 10.41यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।yad yad vibhūtimat sattvaṁ śhrīmad ūrjitam eva vāWhatever being there is glorious, prosperous, or powerful, know that to be a manifestation of a part of My splendor.Here: also
  91. 11.8न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा।na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhāBut you are not able to behold Me with these your own eyes; I give you the divine eye; behold My lordly Yoga.Here: even
  92. 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: verily
  93. 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: indeed
  94. 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: even
  95. 11.28यथा नदीनां बहवोऽम्बुवेगाःyathā nadīnāṁ bahavo ’mbu-vegāḥVerily, just as many torrents of rivers flow towards the ocean, so too these heroes in the world of men enter Thy flaming mouths.Here: indeed
  96. 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: similarly
  97. 11.33तस्मात्त्वमुत्तिष्ठ यशो लभस्वtasmāt tvam uttiṣhṭha yaśho labhasvaTherefore, stand up and obtain fame. Conquer the enemies and enjoy the unparalleled kingdom. Verily, by Me they have already been slain; be thou a mere instrument, O…Here: indeed
  98. 11.35एतच्छ्रुत्वा वचनं केशवस्यetach chhrutvā vachanaṁ keśhavasyaSanjaya said, Having heard that speech of Lord Krishna, Arjuna, with joined palms, trembling, prostrated himself, again addressing Krishna in a choked voice, bowing…Here: indeed
  99. 11.40नमः पुरस्तादथ पृष्ठतस्तेnamaḥ purastād atha pṛiṣhṭhatas teSalutations to You in front and behind! Salutations to You on every side! O All! You, infinite in power and prowess, pervade all; therefore You are all.Here: indeed
  100. 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: certainly
  101. 11.46किरीटिनं गदिनं चक्रहस्तkirīṭinaṁ gadinaṁ chakra-hastamI desire to see You as before, crowned, bearing a mace, with the discus in hand, in Your former form only, having four arms, O thousand-armed, Cosmic Being.Here: similarly
  102. 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: that very
  103. 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: also
  104. 12.4संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः।sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ te prāpnuvanti mām eva sarva-bhūta-hite ratāḥHaving restrained all the senses, being even-minded everywhere, and intent on the welfare of all beings, they verily come unto Me.Here: certainly
  105. 12.6ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।ye tu sarvāṇi karmāṇi mayi sannyasya mat-paraḥBut to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded yoga.Here: certainly
  106. 12.8मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।mayy eva mana ādhatsva mayi buddhiṁ niveśhayaFix your mind on Me, and your intellect in Me. Then you will certainly live in Me alone hereafter.Here: alone
  107. 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: indeed
  108. 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: indeed
  109. 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: especially
  110. 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: indeed
  111. 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
  112. 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: indeed
  113. 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: indeed
  114. 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: indeed
  115. 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: even
  116. 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: truly
  117. 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: indeed
  118. 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: indeed
  119. 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: indeed
  120. 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: indeed
  121. 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: even
  122. 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: certainly
  123. 15.7ममैवांशो जीवलोके जीवभूतः सनातनः।mamaivānśho jīva-loke jīva-bhūtaḥ sanātanaḥAn eternal portion of Myself having become a living soul in the world of life, draws to itself the five senses, with the mind as the sixth, abiding in Nature.Here: only
  124. 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: also
  125. 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: alone
  126. 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: even
  127. 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: certainly
  128. 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: certainly
  129. 16.19तानहं द्विषतः क्रूरान्संसारेषु नराधमान्।tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamānThose cruel haters, the worst among men in the world, I hurl those evil-doers into the wombs of demons only.Here: indeed
  130. 16.20असुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।āsurīṁ yonim āpannā mūḍhā janmani janmaniEntering into demoniacal wombs and deluded, birth after birth, they do not attain Me, thus falling, O Arjuna, into a condition still lower than that.Here: even
  131. 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: certainly
  132. 17.3सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।sattvānurūpā sarvasya śhraddhā bhavati bhārataThe faith of each is in accordance with their nature, O Arjuna. People consist of their faith; as a person's faith is, so are they.Here: verily
  133. 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: even
  134. 17.11अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते।aphalākāṅkṣhibhir yajño vidhi-driṣhṭo ya ijyateThat sacrifice which is offered by men without desire for reward, as enjoined by the ordinance (scripture), with a firm faith that doing so is their duty, is Sattvic or…Here: ought to be offered
  135. 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: certainly
  136. 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: as well as
  137. 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: certainly
  138. 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: indeed
  139. 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: must certainly be performed
  140. 18.8दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत्।duḥkham ity eva yat karma kāya-kleśha-bhayāt tyajetHe who abandons action out of fear of bodily trouble (because it is painful), does not obtain the merit of renunciation by performing such Rajasic renunciation.Here: indeed
  141. 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: indeed
  142. 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: these certainly are (causes)
  143. 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: certainly
  144. 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: certainly
  145. 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: certainly
  146. 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: indeed
  147. 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: certainly
  148. 18.50सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे।siddhiṁ prāpto yathā brahma tathāpnoti nibodha meLearn from Me, O Arjuna, in brief how one who has attained perfection reaches Brahman—the Eternal, that supreme state of knowledge.Here: indeed
  149. 18.62तमेव शरणं गच्छ सर्वभावेन भारत।tam eva śharaṇaṁ gachchha sarva-bhāvena bhārataFly to Him for refuge with all your being, O Arjuna; by His grace you will obtain supreme peace and the eternal abode.Here: only
  150. 18.65मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।man-manā bhava mad-bhakto mad-yājī māṁ namaskuruFix your mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. You will come to Me; I truly promise you this, for you are dear to Me.Here: certainly
  151. 18.68य इमं परमं गुह्यं मद्भक्तेष्वभिधास्यति।ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyatiHe who, with supreme devotion to Me, teaches this supreme secret to My devotees, shall undoubtedly come to Me.Here: certainly