iti

How it is translated

• thus (53)
• as (4)
• that (3)
• such (2)
• therefore (1)
• knowing it in this way (1)
• these (1)
• ought to be offered (1)

Every verse

1. 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: thus
2. 1.44उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन।utsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdanaWe have heard, O Janardana, that those men in whose families the religious practices have been destroyed are inevitably destined to dwell in hell for an unknown period.Here: thus
3. 2.9एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।evam-uktvā hṛiṣhīkeśhaṁ guḍākeśhaḥ parantapaSanjaya said: Having spoken thus to Hrishikesha, the Lord of the senses, Arjuna, the conqueror of sleep and destroyer of foes, said, "I will not fight," and became…Here: thus
4. 2.42यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।yāmimāṁ puṣhpitāṁ vāchaṁ pravadanty-avipaśhchitaḥThe unwise, taking pleasure in the eulogizing words of the Vedas, utter flowery speech, saying, "There is nothing else," O Arjuna.Here: thus
5. 3.27प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।prakṛiteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśhaḥAll actions are wrought in all cases by the qualities of Nature alone. He whose mind is deluded by egoism thinks, "I am the doer."Here: thus
6. 3.28तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥBut he who knows the Truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas, as senses, move amidst the Gunas, as…Here: thus
7. 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: therefore
8. 4.4अपरं भवतो जन्म परं जन्म विवस्वतः।aparaṁ bhavato janma paraṁ janma vivasvataḥArjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?"Here: thus
9. 4.14न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।na māṁ karmāṇi limpanti na me karma-phale spṛihāActions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions.Here: thus
10. 4.16किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥWhat is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be…Here: thus
11. 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: thus
12. 5.9प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि।pralapan visṛjan gṛhṇann unmiṣan nimiṣann api indriyāṇīndriyārtheṣu vartanta iti dhārayanSpeaking, letting go, seizing, opening, and closing the eyes, one should be convinced that the senses move among the sense-objects.Here: thus
13. 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: thus
14. 6.8ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः।jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥThe Yogi who is satisfied with the knowledge and wisdom of the Self, who has conquered the senses, and to whom a clod of earth, a piece of stone, and gold are all the…Here: thus
15. 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: thus
16. 6.36असंयतात्मना योगो दुष्प्राप इति मे मतिः।asaṅyatātmanā yogo duṣhprāpa iti me matiḥI think Yoga is hard to be attained by one with an uncontrolled self, but the self-controlled and striving one can attain it by the appropriate means.Here: thus
17. 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: thus
18. 7.6एतद्योनीनि भूतानि सर्वाणीत्युपधारय।etad-yonīni bhūtāni sarvāṇītyupadhārayaKnow that these two are the womb of all beings; thus, I am the source and dissolution of the whole universe.Here: that
19. 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: thus
20. 7.19बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।bahūnāṁ janmanām ante jñānavān māṁ prapadyateAt the end of many births, the wise man comes to Me, realizing that all this is Vaasudeva (the innermost Self); such a great soul (Mahatma) is very hard to find.Here: that
21. 8.13ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।oṁ ityekākṣharaṁ brahma vyāharan mām anusmaranUttering the one-syllabled Om, the Brahman, and remembering Me, he who departs, leaving the body, attains the Supreme Goal.Here: thus
22. 8.21अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।avyakto ’kṣhara ityuktas tam āhuḥ paramāṁ gatimWhat is known as the Unmanifested and the Imperishable, That is said to be the highest goal. Those who reach It do not return (to this Samsara). That is My supreme abode…Here: thus
23. 9.6यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान्।yathākāśha-sthito nityaṁ vāyuḥ sarvatra-go mahānAs the mighty wind, moving everywhere, always rests in the ether, so too, know that all beings rest in Me.Here: thus
24. 10.8अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते।ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartateI am the source of all; from me everything evolves; Understanding this, the wise, endowed with meditation, worship me.Here: thus
25. 11.4मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो।manyase yadi tach chhakyaṁ mayā draṣhṭum iti prabhoIf Thou, O Lord, thinkest it possible for me to see it, do Thou, then, O Lord of the Yogis, show me Thy imperishable Self.Here: thus
26. 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: thus
27. 11.41सखेति मत्वा प्रसभं यदुक्तंsakheti matvā prasabhaṁ yad uktaṁWhatever I have presumptuously said from carelessness or love, addressing You as O Krishna! O Yadava! O Friend! regarding You merely as a friend, unknowing of Your…Here: as
28. 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: thus
29. 13.2श्री भगवानुवाचइदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते।śhrī-bhagavān uvāchaThe Blessed Lord said, "O Arjuna, this body is called the field; he who knows it is called the knower of the field by those who know them."Here: thus
30. 13.12अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम्।adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanamConstancy in Self-knowledge, the perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.Here: thus
31. 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: thus
32. 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: that
33. 14.5सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः।sattvaṁ rajas tama iti guṇāḥ prakṛiti-sambhavāḥThese qualities, O Arjuna, born of Nature, bind fast in the body of the embodied, the indestructible: purity, passion, and inertia.Here: thus
34. 14.11सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते।sarva-dvāreṣhu dehe ’smin prakāśha upajāyateWhen the wisdom-light shines through every gate of this body, then it may be known that Sattva is predominant.Here: thus
35. 14.23उदासीनवदासीनो गुणैर्यो न विचाल्यते।udāsīna-vad āsīno guṇair yo na vichālyateHe who, seated like one unconcerned, is not moved by the dualities, and who, knowing that the dualities are active, is self-centered and does not move.Here: knowing it in this way
36. 15.17उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः।uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥBut distinct is the Supreme Purusha, called the highest Self, indestructible and Lord, who pervades the three worlds and sustains them.Here: thus
37. 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: these
38. 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: thus
39. 16.15आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया।āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayā"I am wealthy and born into a noble family. Who is my equal? I shall perform sacrifices, give charity, and rejoice," thus deluded by ignorance.Here: thus
40. 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: thus
41. 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
42. 17.16मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः।manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥSerenity of mind, good-heartedness, self-control, and purity of nature—this is called mental austerity.Here: thus
43. 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: thus
44. 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: thus
45. 17.24तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः।tasmād oṁ ity udāhṛitya yajña-dāna-tapaḥ-kriyāḥTherefore, with the utterance of "Om," the acts of sacrifice, gift, and austerity, as enjoined in the scriptures, are always begun by the students of Brahman.Here: thus
46. 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: thus
47. 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: thus
48. 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: thus
49. 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: thus
50. 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: thus
51. 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: such
52. 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: as
53. 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: as
54. 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: as
55. 18.18ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना।jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanāKnowledge, the knowable, and the knower form the threefold impulse for action; the organ, the action, and the agent form the threefold basis of action.Here: thus
56. 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: thus
57. 18.59यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे।yad ahankāram āśhritya na yotsya iti manyaseIf, filled with egoism, thou thinkest, "I will not fight," then thy resolve is vain; nature will compel thee.Here: thus
58. 18.63इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया।iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayāThus, wisdom more secret than secrecy itself has been declared to you by me. Reflect on it fully, then act as you wish.Here: thus
59. 18.64सर्वगुह्यतमं भूयः श्रृणु मे परमं वचः।sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥHear again My supreme word, most secret of all; for you are dearly beloved of Me, I will tell you what is good.Here: thus
60. 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: such
61. 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: thus