tat

How it is translated

• that (70)
• all that (3)
• that (alone) (2)
• he (2)
• then (1)
• therefore (1)
• the Truth (1)
• devoted (to that) (1)

Every verse

1. 1.10अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitamOur army, marshalled by Bhishma, is insufficient, whereas theirs, marshalled by Bhima, is sufficient.Here: that
2. 1.46यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः।yadi mām apratīkāram aśhastraṁ śhastra-pāṇayaḥIf the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me.Here: that
3. 2.7कार्पण्यदोषोपहतस्वभावःkārpaṇya-doṣhopahata-svabhāvaḥMy heart is overpowered by the taint of pity; my mind is confused as to my duty. I ask Thee: Tell me decisively what is good for me. I am Thy disciple; instruct me, who…Here: that
4. 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: that
5. 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: that
6. 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: that
7. 3.1ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन।jyāyasī chet karmaṇas te matā buddhir janārdanaArjuna said: If Thou thinkest that knowledge is superior to action, O Krishna, why then, O Kesava, doest Thou ask me to engage in this terrible action?Here: then
8. 3.2व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे।vyāmiśhreṇeva vākyena buddhiṁ mohayasīva meWith this seemingly perplexing speech, you seem to be confusing my understanding; therefore, tell me one certain way by which I may attain bliss.Here: therefore
9. 3.9यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।yajñārthāt karmaṇo ’nyatra loko ’yaṁ karma-bandhanaḥThe world is bound by actions other than those performed for the sake of sacrifice; do thou, therefore, O son of Kunti (Arjuna), perform actions for that sake alone…Here: that
10. 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: that (alone)
11. 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: that
12. 4.34तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।tad viddhi praṇipātena paripraśhnena sevayāKnow that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service.Here: the Truth
13. 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: that
14. 4.39श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥThe one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace…Here: devoted (to that)
15. 5.1संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि।sannyāsaṁ karmaṇāṁ kṛiṣhṇa punar yogaṁ cha śhansasiArjuna said, "O Krishna, you praise renunciation of actions and also yoga. Please tell me conclusively which is better of the two."Here: that
16. 5.5यत्सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते।yat sānkhyaiḥ prāpyate sthānaṁ tad yogair api gamyateThat place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis (Karma Yogis). He who sees knowledge and the performance of action (Karma Yoga) as…Here: that
17. 5.16ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः।jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥBut to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme Brahman.Here: that
18. 5.17तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः।tad-buddhayas tad-ātmānas tan-niṣhṭhās tat-parāyaṇāḥTheir intellect absorbed in That, their self being That, established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by…Here: those whose intellect is directed toward God
19. 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: that
20. 7.1मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥThe Blessed Lord said, "O Arjuna, hear how you shall, without doubt, know Me fully, with your mind intent on Me, practicing Yoga and taking refuge in Me."Here: that
21. 7.23अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम्।antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasāmVerily, the reward (fruit) that accrues to those men of small intelligence is finite. The worshippers of the gods go to them, whereas My devotees come to Me.Here: that
22. 7.29जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।jarā-maraṇa-mokṣhāya mām āśhritya yatanti yeThose who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self, and all action.Here: that
23. 8.1किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम।kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottamaArjuna said, "What is Brahman? What is Adhyatma? What is action, O best among men? What is Adhibhuta declared to be? And, what is Adhidaiva said to be?"Here: that
24. 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: that
25. 8.11यदक्षरं वेदविदो वदन्तिyad akṣharaṁ veda-vido vadantiThat which is declared to be Imperishable by those who know the Vedas, that which the self-controlled (ascetics or Sannyasins) and passion-free enter, that goal…Here: that
26. 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: that
27. 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: all
28. 9.26पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।patraṁ puṣhpaṁ phalaṁ toyaṁ yo me bhaktyā prayachchhatiWhoever offers Me with devotion a leaf, a flower, a fruit, or a little water, that, so offered devotedly by the pure-minded, I accept.Here: that
29. 9.27यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।yat karoṣhi yad aśhnāsi yaj juhoṣhi dadāsi yatWhatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever austerity you practice, O Arjuna, do it as an offering to Me.Here: them
30. 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: that
31. 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: all that
32. 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: that
33. 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: that
34. 11.42यच्चावहासार्थमसत्कृतोऽसिyach chāvahāsārtham asat-kṛito ’siIn whatever way I may have insulted You for the sake of fun, while at play, reposing, sitting, or at meals, when alone (with You), O Krishna, or in company, that I…Here: before others
35. 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: that
36. 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
37. 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: those who discern the truth
38. 13.3क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत।kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārataDo thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be the knowledge.Here: that
39. 13.4तत्क्षेत्रं यच्च यादृक् च यद्विकारि यतश्च यत्।tat kṣhetraṁ yach cha yādṛik cha yad-vikāri yataśh cha yatHear from Me in brief what the field is, of what nature it is, what its modifications are, whence it is, who He is, and what His powers are.Here: that
40. 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: that
41. 13.14सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।sarvataḥ pāṇi-pādaṁ tat sarvato ’kṣhi-śhiro-mukhamWith hands and feet everywhere, with eyes, heads, and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.Here: that
42. 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: he
43. 13.17अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।avibhaktaṁ cha bhūteṣhu vibhaktam iva cha sthitamUndivided yet, It exists as if divided in beings; It is to be known as the supporter of beings; It devours and It generates.Here: that
44. 13.18ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।jyotiṣhām api taj jyotis tamasaḥ param uchyateThat Light of all lights is said to be beyond darkness: knowledge, the knowable, and the goal of knowledge, seated in the hearts of all.Here: that
45. 13.27यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम्।yāvat sañjāyate kiñchit sattvaṁ sthāvara-jaṅgamamWherever a being is born, whether unmoving or moving, know thou, O best of the Bharatas (Arjuna), that it is from the union of the field and its knower.Here: that
46. 14.7रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।rajo rāgātmakaṁ viddhi tṛiṣhṇā-saṅga-samudbhavamKnow, O Arjuna, that Rajas is of the nature of passion, the source of thirst and attachment; it binds fast the embodied one by attachment to action.Here: that
47. 14.8तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehināmBut know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, through heedlessness, indolence, and sleep.Here: that
48. 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: that
49. 15.5निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः।nirmāna-mohā jita-saṅga-doṣhāFree from pride and delusion, victorious over the evil of attachment, dwelling constantly in the Self, their desires having completely turned away, freed from the pairs…Here: that
50. 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: that
51. 15.12यदादित्यगतं तेजो जगद्भासयतेऽखिलम्।yad āditya-gataṁ tejo jagad bhāsayate ’khilamThat light which resides in the sun, illuminating the whole world; that which is in the moon and in the fire—know that light to be Mine.Here: that
52. 17.17श्रद्धया परया तप्तं तपस्तत्ित्रविधं नरैः।śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥThis threefold austerity, practiced by steadfast men, with the utmost faith, desiring no reward, is called Sattvic.Here: that
53. 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: that
54. 17.19मूढग्राहेणात्मनो यत्पीडया क्रियते तपः।mūḍha-grāheṇātmano yat pīḍayā kriyate tapaḥThat austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be of the Tamasic nature.Here: that
55. 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: that
56. 17.21यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः।yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥAnd, that gift which is given with the intention of receiving something in return, or expecting a reward, or begrudgingly, is considered to be Rajasic.Here: that
57. 17.22अदेशकाले यद्दानमपात्रेभ्यश्च दीयते।adeśha-kāle yad dānam apātrebhyaśh cha dīyateThe gift that is given in the wrong place and at the wrong time, to unworthy persons, without respect or with insult, is declared to be of a Tamasic nature.Here: that
58. 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: syllables representing aspects of transcendence
59. 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: the syllable Tat
60. 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: for such purposes
61. 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: that
62. 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: that
63. 18.20सर्वभूतेषु येनैकं भावमव्ययमीक्षते।sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhateThat by which one sees the indestructible Reality in all beings, not separate in any of them—know that knowledge to be Sattvic.Here: that
64. 18.21पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान्।pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhānBut that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another, know thou that knowledge to be Rajasic.Here: that
65. 18.22यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम्।yat tu kṛitsna-vad ekasmin kārye saktam ahaitukamBut that which clings to one single effect as if it were the whole, without reason, without any foundation in Truth, and is trivial—that is declared to be Tamasic.Here: that
66. 18.23नियतं सङ्गरहितमरागद्वेषतः कृतम्।niyataṁ saṅga-rahitam arāga-dveṣhataḥ kṛitamAn action that is ordained, free from attachment, done without love or hatred, and without desire for reward is declared to be Sattvic.Here: that
67. 18.24यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः।yat tu kāmepsunā karma sāhankāreṇa vā punaḥBut that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic (passionate).Here: that
68. 18.25अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम्।anubandhaṁ kṣhayaṁ hinsām anapekṣhya cha pauruṣhamThat action which is undertaken from delusion, without regard for the consequences, loss, injury, and one's own ability, is declared to be Tamasic (dark).Here: that
69. 18.36सुखं त्विदानीं त्रिविधं श्रृणु मे भरतर्षभ।sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabhaAnd now, O Arjuna, hear from Me of the threefold pleasure, in which one rejoices through practice and surely comes to the end of pain.Here: that
70. 18.37यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।yat tad agre viṣam iva pariṇāme 'mṛtopamam tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jamThat which is like poison at first but in the end like nectar—that happiness is declared to be sattvic, born of the purity of one's own mind due to self-realization.Here: that
71. 18.38विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्।viṣhayendriya-sanyogād yat tad agre ’mṛitopamamThat happiness which arises from the contact of the senses with the objects, which is initially like nectar but eventually like poison, is said to be Rajasic.Here: that
72. 18.39यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।yad agre chānubandhe cha sukhaṁ mohanam ātmanaḥThat happiness which at first, as well as in the end, deludes the self, and which arises from sleep, indolence, and heedlessness—that is declared to be Tamasic.Here: that
73. 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: that
74. 18.45स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः।sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥEach person devoted to their own duty attains perfection. How they attain perfection while being engaged in their own duty, hear now.Here: that
75. 18.55भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः।bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥBy devotion, he knows Me in truth, who and what I am; then, having known Me in truth, he immediately enters into the Supreme.Here: thereafter
76. 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: that
77. 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: by his grace
78. 18.77तच्च संस्मृत्य संस्मृत्य रूपमत्यद्भुतं हरेः।tach cha sansmṛitya saṁsmṛitya rūpam aty-adbhutaṁ hareḥAnd, remembering again and again that most wonderful form of Hari, I am filled with great wonder, O King; and I rejoice again and again.Here: that