hi

How it is translated

• certainly (37)
• indeed (16)
• verily (5)
• for (3)
• because (2)
• even as (1)
• as (1)
• surely (1)

Every verse

1. 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: even as
2. 1.37तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान्।tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān sa-bāndhavānTherefore, we should not kill the sons of Dhritarashtra, our relatives; for how can we be happy by killing our own kin, O Madhava (Krishna)?Here: certainly
3. 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: verily
4. 2.5गुरूनहत्वा हि महानुभावान्gurūnahatvā hi mahānubhāvānBetter it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I were to kill them, even in this world, all my enjoyments of wealth and…Here: certainly
5. 2.8न हि प्रपश्यामि ममापनुद्याna hi prapaśhyāmi mamāpanudyādI do not see that this sorrow that burns up my senses would be removed, even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods.Here: certainly
6. 2.15यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।yaṁ hi na vyathayantyete puruṣhaṁ puruṣharṣhabhaThat firm man, whom surely these afflictions do not, O chief among men, to whom pleasure and pain are the same, is fit for attaining immortality.Here: verily
7. 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: for
8. 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: indeed
9. 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: indeed
10. 2.49दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।dūreṇa hy-avaraṁ karma buddhi-yogād dhanañjayaFar lower than the Yoga of wisdom is action, O Arjuna. Seek thou refuge in wisdom; wretched are those whose motive is the fruit.Here: certainly
11. 2.51कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥThe wise, possessing knowledge, having abandoned the fruits of their actions, and being freed from the bonds of birth, go to the place which is beyond all evil.Here: as
12. 2.60यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।yatato hyapi kaunteya puruṣhasya vipaśhchitaḥThe turbulent senses, O Arjuna, can violently carry away the mind of a wise person, even though they are striving to control them.Here: for
13. 2.61तानि सर्वाणि संयम्य युक्त आसीत मत्परः।tāni sarvāṇi sanyamya yukta āsīta mat-paraḥHaving restrained them all, he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.Here: certainly
14. 2.65प्रसादे सर्वदुःखानां हानिरस्योपजायते।prasāde sarva-duḥkhānāṁ hānir asyopajāyateIn that peace, all pains are destroyed; for the intellect of the tranquil-minded soon becomes steady.Here: indeed
15. 2.67इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।indriyāṇāṁ hi charatāṁ yan mano ’nuvidhīyateFor the mind, which follows in the wake of the wandering senses, carries away his discrimination, as the wind carries away a boat on the waters.Here: indeed
16. 3.5न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।na hi kaśhchit kṣhaṇam api jātu tiṣhṭhatyakarma-kṛitVerily, no one can remain for even a moment without performing action; for everyone is made to act helplessly, indeed, by the qualities born of Nature.Here: certainly
17. 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: certainly
18. 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: certainly
19. 3.19तस्मादसक्तः सततं कार्यं कर्म समाचर।tasmād asaktaḥ satataṁ kāryaṁ karma samācharaTherefore, without attachment, always perform the actions that should be done; for by performing actions without attachment, one reaches the Supreme.Here: certainly
20. 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: certainly
21. 3.23यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥFor, should I not ever engage myself in action, unwearied, people would in every way follow my path, O Arjuna.Here: certainly
22. 3.34इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ।indriyasyendriyasyārthe rāga-dveṣhau vyavasthitauAttachment and aversion for the objects of the senses abide in the senses; let no one come under their sway; for, they are his enemies.Here: certainly
23. 3.41तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ।tasmāt tvam indriyāṇyādau niyamya bharatarṣhabhaTherefore, O best of the Bharatas, control your senses first and then kill this sinful thing, which destroys knowledge and realization.Here: certainly
24. 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
25. 4.7यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।yadā yadā hi dharmasya glānir bhavati bhārataWhenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself.Here: certainly
26. 4.12काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥThose who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action.Here: certainly
27. 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: certainly
28. 4.38न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।na hi jñānena sadṛiśhaṁ pavitramiha vidyateVerily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time.Here: certainly
29. 5.3ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति।jñeyaḥ sa nitya-sannyāsī yo na dveṣhṭi na kāṅkṣhatiHe should be known as a perpetual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily freed from bondage.Here: certainly
30. 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: certainly
31. 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
32. 6.2यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव।yaṁ sannyāsam iti prāhur yogaṁ taṁ viddhi pāṇḍavaDo you, O Arjuna, know that Yoga is what they call renunciation; no one indeed becomes a Yogi who has not renounced their thoughts.Here: certainly
33. 6.4यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते।yadā hi nendriyārtheṣhu na karmasv-anuṣhajjateWhen a person is not attached to the sense-objects or to actions, having renounced all thoughts, then they are said to have attained Yoga.Here: certainly
34. 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: indeed
35. 6.27प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्।praśhānta-manasaṁ hyenaṁ yoginaṁ sukham uttamamSupreme Bliss indeed comes to this Yogi whose mind is made peaceful, whose passion is quelled, who has become Brahman, and who is free from sin.Here: certainly
36. 6.34चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍhamThe mind is indeed restless, turbulent, strong, and unyielding, O Krishna; I consider it as difficult to control as controlling the wind.Here: certainly
37. 6.39एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः।etan me sanśhayaṁ kṛiṣhṇa chhettum arhasyaśheṣhataḥO Krishna, please completely dispel this doubt of mine, for it is not possible for anyone but You to do so.Here: certainly
38. 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: certainly
39. 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
40. 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: surely
41. 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
42. 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: certainly
43. 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: certainly
44. 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: certainly
45. 8.26शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते।śhukla-kṛiṣhṇe gatī hyete jagataḥ śhāśhvate mateThe bright and dark paths of the world are thought to be eternal; one leads to no return, and the other leads to return.Here: certainly
46. 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: verily
47. 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
48. 9.32मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।māṁ hi pārtha vyapāśhritya ye ’pi syuḥ pāpa-yonayaḥFor, taking refuge in Me, they who, O Arjuna, may be of a sinful birth—women, Vaisyas, and Sudras—attain the Supreme Goal.Here: certainly
49. 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: certainly
50. 10.14सर्वमेतदृतं मन्ये यन्मां वदसि केशव।sarvam etad ṛitaṁ manye yan māṁ vadasi keśhavaI believe all that You have said to me to be true, O Krishna; indeed, O blessed Lord! Neither the gods nor the demons know Your manifestation (origin).Here: verily
51. 10.16वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः।vaktum arhasyaśheṣheṇa divyā hyātma-vibhūtayaḥYou should indeed tell, without reserve, of your divine glories by which you exist, pervading all these worlds. (No one else can do so.)Here: indeed
52. 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: because
53. 10.19हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः।hanta te kathayiṣhyāmi divyā hyātma-vibhūtayaḥThe Blessed Lord said, "Very well! Now I will declare to you My divine glories in their prominence, O Arjuna; there is no end to their detailed description."Here: certainly
54. 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: indeed
55. 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: indeed
56. 11.21अमी हि त्वां सुरसङ्घाः विशन्तिamī hi tvāṁ sura-saṅghā viśhantiVerily, these hosts of gods enter into Thee; some extol Thee with joined palms in fear, saying, 'May it be well!' Bands of great sages and perfected ones praise Thee…Here: indeed
57. 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: indeed
58. 11.31आख्याहि मे को भवानुग्ररूपोākhyāhi me ko bhavān ugra-rūpoTell me, who you are, so fierce of form. I offer my salutations to you, O God Supreme; have mercy on me. I desire to know you, the original Being. I do not indeed know…Here: because
59. 12.5क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम्।kleśho ’dhikataras teṣhām avyaktāsakta-chetasāmGreater is their trouble whose minds are set on the unmanifested, for the goal of the unmanifested is very hard for the embodied to reach.Here: indeed
60. 12.12श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते।śhreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśhiṣhyateBetter indeed is knowledge than practice; better than knowledge is meditation; better than meditation is the renunciation of the fruits of actions: peace immediately…Here: for
61. 13.22पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान्।puruṣhaḥ prakṛiti-stho hi bhuṅkte prakṛiti-jān guṇānThe soul seated in Nature experiences the qualities born of Nature; attachment to the qualities is the cause of its birth in good and evil wombs.Here: indeed
62. 13.29समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम्।samaṁ paśhyan hi sarvatra samavasthitam īśhvaramFor he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self; rather, he attains the highest goal.Here: indeed
63. 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: only
64. 18.4निश्चयं श्रृणु मे तत्र त्यागे भरतसत्तम।niśhchayaṁ śhṛiṇu me tatra tyāge bharata-sattamaHear from Me the conclusion or the final truth about this abandonment, O best of the Bharatas; abandonment, indeed, O best of men, has been declared to be of three kinds.Here: indeed
65. 18.11न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः।na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥIndeed, it is not possible for an embodied being to completely abandon actions; however, he who relinquishes the rewards of actions is truly called a man of renunciation.Here: indeed
66. 18.48सहजं कर्म कौन्तेय सदोषमपि न त्यजेत्।saha-jaṁ karma kaunteya sa-doṣham api na tyajetOne should not, O Arjuna, abandon the duty to which one is born, though it may be faulty; for, all undertakings are enveloped by evil, just as fire is by smoke.Here: indeed