na

How it is translated

• not (116)
• never (53)
• nor (34)
• neither (16)
• no (7)
• no one (3)
• I shall not fight (2)
• do not (2)

Every verse

1. 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: not
2. 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: not
3. 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: nor
4. 1.35एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन।etān na hantum ichchhāmi ghnato ’pi madhusūdanaThese I do not wish to kill, O Krishna, even though they kill me, for the sake of dominion over the three worlds; leave alone killing them for the sake of the earth."Here: not
5. 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: never
6. 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: not
7. 1.39कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम्।kathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitumWhy should we not, who clearly see the evil in the destruction of families, learn to turn away from this sin, O Janardana (Krishna)?Here: not
8. 2.3क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।klaibyaṁ mā sma gamaḥ pārtha naitat tvayyupapadyateDo not yield to impotence, O Arjuna, son of Pritha. It does not befit you. Cast off this mean weakness of the heart! Stand up, O conqueror of foes!Here: not
9. 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: not
10. 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: not
11. 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: I shall not fight
12. 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: never
13. 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: never
14. 2.13देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarāJust as the embodied soul passes through childhood, youth, and old age in this body, so too does it pass into another body; the steadfast one does not grieve over this.Here: are not deluded
15. 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: not
16. 2.16नासतो विद्यते भावो नाभावो विद्यते सतः।nāsato vidyate bhāvo nābhāvo vidyate sataḥThe unreal has no being; there is no non-being of the real; the truth about both has been seen by the knowers of the truth (or the seers of the essence).Here: no
17. 2.17अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।avināśhi tu tadviddhi yena sarvam idaṁ tatamKnow that to be indestructible, by which all this is pervaded. No one can cause the destruction of that, the Imperishable.Here: no one
18. 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: not
19. 2.20न जायते म्रियते वा कदाचिna jāyate mriyate vā kadāchinIt is not born, nor does it ever die; after having been, it again does not cease to be; unborn, eternal, changeless, and ancient, it is not killed when the body is…Here: is not born
20. 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: not
21. 2.25अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।avyakto ’yam achintyo ’yam avikāryo ’yam uchyateThis Self is said to be unmanifested, unthinkable, and unchangeable. Therefore, knowing this to be so, you should not grieve.Here: not
22. 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: not
23. 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: not
24. 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: not
25. 2.30देही नित्यमवध्योऽयं देहे सर्वस्य भारत।dehī nityam avadhyo ’yaṁ dehe sarvasya bhārataThis indweller in the body of everyone is ever indestructible, O Arjuna; therefore, you should not grieve for any creature.Here: not
26. 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: not
27. 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: not
28. 2.38सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।sukha-duḥkhe same kṛitvā lābhālābhau jayājayauHaving made pleasure and pain, gain and loss, victory and defeat equal, engage in battle for the sake of battle; thus, you shall not incur sin.Here: never
29. 2.40नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।nehābhikrama-nāśho ’sti pratyavāyo na vidyateIn this, there is no loss of effort, nor is there any harm produced, nor any transgression. Even a little of this knowledge protects one from great fear.Here: not
30. 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: no other
31. 2.44भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।bhogaiśwvarya-prasaktānāṁ tayāpahṛita-chetasāmFor those who are attached to pleasure and power, whose minds are drawn away by such teachings, their determinate reason is not formed which is steadily bent on…Here: never
32. 2.57यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।yaḥ sarvatrānabhisnehas tat tat prāpya śhubhāśhubhamHe who is everywhere without attachment, upon encountering anything good or bad, neither rejoices nor hastens; his wisdom is firm.Here: neither
33. 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: not
34. 2.70आपूर्यमाणमचलप्रतिष्ठंāpūryamāṇam achala-pratiṣhṭhaṁHe attains peace into whom all desires enter, just as waters enter the ocean which, filled from all sides, remains unmoved; but not the man who is full of desires.Here: not
35. 2.72एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।eṣhā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyatiO son of Pritha, this is the eternal state, the Brahmic seat. Attaining this, one is not deluded. Being established in it, one attains oneness with Brahman even at the…Here: never
36. 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: not
37. 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: not
38. 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: would not be possible
39. 3.16एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः।evaṁ pravartitaṁ chakraṁ nānuvartayatīha yaḥHe who does not follow the wheel thus set in motion, who is of sinful life, rejoicing in the senses, lives in vain, O Arjuna.Here: not
40. 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: not
41. 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: not
42. 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: not
43. 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: not
44. 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: not
45. 3.26न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम्।na buddhi-bhedaṁ janayed ajñānāṁ karma-saṅgināmLet no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.Here: not
46. 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: never
47. 3.29प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु।prakṛiter guṇa-sammūḍhāḥ sajjante guṇa-karmasuThose deluded by the qualities of Nature are attached to the functions of the qualities. The man of perfect knowledge should not unsettle the foolish one who is of…Here: should not unsettle
48. 3.32ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्।ye tvetad abhyasūyanto nānutiṣhṭhanti me matamBut those who criticize My teaching and do not practice it, deprived of all knowledge and lacking discernment, know them to be doomed to destruction.Here: not
49. 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: never
50. 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: not
51. 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: never
52. 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: not
53. 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: not
54. 4.21निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥWithout hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin.Here: never
55. 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: never
56. 4.31यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanamThose who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can…Here: never
57. 4.35यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍavaKnowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me.Here: never
58. 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: not
59. 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: never
60. 4.41योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayamHe who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna.Here: not
61. 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: never
62. 5.4सांख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः।sānkhya-yogau pṛithag bālāḥ pravadanti na paṇḍitāḥChildren, not the wise, speak of knowledge and the Yoga of action, or the performance of action, as though they are distinct and different; he who is truly established…Here: never
63. 5.6संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।sannyāsas tu mahā-bāho duḥkham āptum ayogataḥBut, O mighty-armed Arjuna, renunciation is hard to attain without Yoga; the sage who is in harmony with Yoga quickly goes to Brahman.Here: quickly
64. 5.7योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः।yoga-yukto viśhuddhātmā vijitātmā jitendriyaḥHe who is devoted to the path of action, whose mind is pure, who has conquered the self, who has subdued his senses, and who realizes his Self as the Self in all beings…Here: never
65. 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: not
66. 5.10ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः।brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥHe who does actions, offering them to Brahman and abandoning attachment, is not tainted by sin, just as a lotus leaf is not tainted by water.Here: never
67. 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: never
68. 5.14न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥNeither does the Lord create agency nor actions for the world, nor union with the fruits of actions; rather, it is Nature that acts.Here: neither
69. 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: not
70. 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: neither
71. 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: never
72. 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: not
73. 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: not
74. 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: not
75. 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: not
76. 6.11शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः।śhuchau deśhe pratiṣhṭhāpya sthiram āsanam ātmanaḥIn a clean spot, having established a firm seat of his own, neither too high nor too low, made of cloth, skin, and kusha grass layered one over the other.Here: not
77. 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: not
78. 6.19यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।yathā dīpo nivāta-stho neṅgate sopamā smṛitāAs a lamp placed in a windless spot does not flicker, so is the Yogi of a controlled mind, who practices Yoga in the Self, compared.Here: does not
79. 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: never
80. 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: not
81. 6.25शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayāLittle by little, let him attain steadiness of the intellect by holding it firmly; having made the mind establish itself in the Self, let him not think of anything else.Here: not
82. 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: not
83. 6.33योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।yo ’yaṁ yogas tvayā proktaḥ sāmyena madhusūdanaArjuna said, "O Krishna, I do not see how this Yoga of equanimity, which you have taught me, can be maintained steadily, due to the restlessness of the mind."Here: do not
84. 6.38कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति।kachchin nobhaya-vibhraṣhṭaśh chhinnābhram iva naśhyatiFallen from both, does he not perish like a rent cloud, supportless, O mighty-armed one, deluded on the path of Brahman?Here: not
85. 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: never
86. 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
87. 7.2ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥI will declare to you in full this knowledge combined with realization, after knowing which nothing else remains to be known here.Here: not
88. 7.7मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय।mattaḥ parataraṁ nānyat kiñchid asti dhanañjayaThere is nothing higher than Me, O Arjuna. All this is strung on Me, like clusters of gems on a string.Here: not
89. 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: not
90. 7.13त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत्।tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagatDeluded by these Natures, composed of the three qualities of Nature, all this world does not know Me as distinct from them and immutable.Here: not
91. 7.15न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥThe evil-doers and the deluded, who are the lowest of men, do not seek Me; those whose knowledge is destroyed by illusion follow the ways of demons.Here: not
92. 7.25नाहं प्रकाशः सर्वस्य योगमायासमावृतः।nāhaṁ prakāśhaḥ sarvasya yoga-māyā-samāvṛitaḥI am not manifest to all, veiled as I am by the Yoga-Maya. This deluded world does not know Me, who am unborn and imperishable.Here: not
93. 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: no one
94. 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: no
95. 8.8अभ्यासयोगयुक्तेन चेतसा नान्यगामिना।abhyāsa-yoga-yuktena chetasā nānya-gāmināWith the mind not moving towards any other thing, made steadfast through the practice of habitual meditation, and constantly meditating, one goes to the Supreme Person…Here: without deviating
96. 8.15मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम्।mām upetya punar janma duḥkhālayam aśhāśhvatamHaving attained Me, these great souls do not take birth again here—a place of pain and impermanence—but have reached the highest perfection of liberation.Here: never
97. 8.16आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन।ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjunaAll the worlds, including the world of Brahma, are subject to return again, O Arjuna; but he who reaches Me, O son of Kunti, has no rebirth.Here: never
98. 8.20परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥBut verily, there exists higher than this Unmanifested, another Unmanifested Eternal, which is not destroyed even when all beings are destroyed.Here: never
99. 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: never
100. 8.27नैते सृती पार्थ जानन्योगी मुह्यति कश्चन।naite sṛitī pārtha jānan yogī muhyati kaśhchanaKnowing these paths, O Arjuna, no yogi is deluded; therefore, at all times, be steadfast in yoga.Here: never
101. 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: not
102. 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: never
103. 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: none
104. 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: not
105. 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: no one
106. 9.31क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।kṣhipraṁ bhavati dharmātmā śhaśhvach-chhāntiṁ nigachchhatiSoon he becomes righteous and attains eternal peace; O Arjuna, proclaim thou for certain that My devotee never perishes.Here: never
107. 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: neither
108. 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: never
109. 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: neither
110. 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: not
111. 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: not
112. 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: not
113. 10.40नान्तोऽस्ति मम दिव्यानां विभूतीनां परंतप।nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapaThere is no end to My divine glories, O Arjuna, but this is a brief statement by Me of the particulars of My divine glory.Here: not
114. 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: not
115. 11.16अनेकबाहूदरवक्त्रनेत्रंaneka-bāhūdara-vaktra-netraṁI see You with boundless form on every side, with many arms, stomachs, mouths, and eyes; neither the end nor the middle nor the beginning do I see, O Lord of the…Here: without end
116. 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: not
117. 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: not
118. 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: not
119. 11.32कालोऽस्मि लोकक्षयकृत्प्रवृद्धोkālo ’smi loka-kṣhaya-kṛit pravṛiddhoThe Blessed Lord said, "I am the full-grown, world-destroying Time, now engaged in destroying the worlds. Even without you, none of the warriors arrayed in the hostile…Here: shall cease to exist
120. 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: should they not bow down
121. 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: not
122. 11.47मया प्रसन्नेन तवार्जुनेदंmayā prasannena tavārjunedaṁThe Blessed Lord said, "O Arjuna, this Cosmic Form has graciously been shown to you by Me through My own Yogic power. It is full of splendour, primeval, and infinite…Here: no one has ever seen
123. 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: not
124. 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: never
125. 12.7तेषामहं समुद्धर्ता मृत्युसंसारसागरात्।teṣhām ahaṁ samuddhartā mṛityu-saṁsāra-sāgarātTo those whose minds are set on Me, O Arjuna, verily I soon become the savior out of the ocean of Samsara.Here: not
126. 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: not
127. 12.9अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम्।atha chittaṁ samādhātuṁ na śhaknoṣhi mayi sthiramIf you are unable to fix your mind steadily on Me, then seek to reach Me through the yoga of constant practice, O Arjuna.Here: (you) are unable
128. 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: not
129. 12.17यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति।yo na hṛiṣhyati na dveṣhṭi na śhochati na kāṅkṣhatiHe who neither rejoices nor hates, nor grieves nor desires, renouncing both good and evil, and who is full of devotion, is dear to Me.Here: neither
130. 13.13ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वाऽमृतमश्नुते।jñeyaṁ yat tat pravakṣhyāmi yaj jñātvāmṛitam aśhnuteI will declare that which is to be known, knowing which one attains immortality; the beginningless Supreme Brahman, which is neither being nor non-being.Here: not
131. 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: not
132. 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: do not
133. 13.32अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः।anāditvān nirguṇatvāt paramātmāyam avyayaḥBeing without beginning, devoid of any qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted.Here: neither
134. 13.33यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।yathā sarva-gataṁ saukṣhmyād ākāśhaṁ nopalipyateAs the all-pervading ether is not tainted, due to its subtlety, so the Self seated everywhere in the body is not tainted either.Here: not
135. 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: not
136. 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: no
137. 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: do not hate
138. 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: not
139. 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: not
140. 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: not
141. 15.6न तद्भासयते सूर्यो न शशाङ्को न पावकः।na tad bhāsayate sūryo na śhaśhāṅko na pāvakaḥNeither does the sun illuminate there, nor the moon, nor the fire; having gone there, they do not return; that is My supreme abode.Here: neither
142. 15.10उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम्।utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitamThe deluded do not see Him who departs, stays, and enjoys; but those who possess the eye of knowledge behold Him.Here: not
143. 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: not
144. 16.3तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।tejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitāVigor, forgiveness, fortitude, purity, absence of hatred, absence of pride—these belong to one born for a divine state, O Arjuna.Here: not
145. 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: not
146. 16.23यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥHe who, having cast aside the ordinances of the scriptures, acts under the impulse of desire, does not attain perfection, nor happiness, nor the Supreme Goal.Here: neither
147. 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: not
148. 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: never
149. 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: never
150. 18.7नियतस्य तु संन्यासः कर्मणो नोपपद्यते।niyatasya tu sannyāsaḥ karmaṇo nopapadyateVerily, the renunciation of obligatory action is not proper; the abandonment of the same out of delusion is declared to be Tamasic.Here: never
151. 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: never
152. 18.10न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते।na dveṣhṭy akuśhalaṁ karma kuśhale nānuṣhajjateThe man of renunciation, pervaded by purity, intelligent, and with his doubts cut asunder, does not hate an unpleasant task nor is he attached to a pleasant one.Here: neither
153. 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: not
154. 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: not
155. 18.16तत्रैवं सति कर्तारमात्मानं केवलं तु यः।tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥNow, such being the case, verily he who, owing to an untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence does not…Here: not
156. 18.17यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते।yasya nāhankṛito bhāvo buddhir yasya na lipyateHe who is free from the egoistic notion, whose intelligence is not tainted by good or evil, though he slays these people, he does not slay, nor is he bound by the action.Here: free from the ego of being the doer
157. 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: not
158. 18.40न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः।na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥThere is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature.Here: no
159. 18.47श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitātBetter is one's own duty, even if it is destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.Here: does not incur
160. 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: one should not abandon
161. 18.54ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति।brahma-bhūtaḥ prasannātmā na śhochati na kāṅkṣhatiBecoming Brahman, serene in the Self, he neither grieves nor desires; he is the same to all beings, and obtains supreme devotion to Me.Here: neither
162. 18.58मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि।mach-chittaḥ sarva-durgāṇi mat-prasādāt tariṣhyasiFixing your mind on Me, you shall, by My grace, overcome all obstacles; but if you will not hear Me due to egoism, you shall perish.Here: do not listen
163. 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: I shall not fight
164. 18.60स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा।swbhāva-jena kaunteya nibaddhaḥ svena karmaṇāO Arjuna, bound by your own Karma (action) born of your own nature, that which from delusion you wish not to do, even that you shall do helplessly.Here: not
165. 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: never
166. 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: no