Sārathi

Word

tu

Used in 65 verses of the Bhagavad Gita.

How it is translated

Every verse

  1. 1.2दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा।dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadāSanjaya said: Having seen the army of the Pandavas drawn up in battle array, King Duryodhana approached his teacher, Drona, and spoke these words.Here: but
  2. 1.7अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम।asmākaṁ tu viśhiṣhṭā ye tānnibodha dwijottamaKnow also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to you for your…Here: but
  3. 1.10अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम्।aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitamOur army, marshalled by Bhishma, is insufficient, whereas theirs, marshalled by Bhima, is sufficient.Here: but
  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: but
  5. 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: however
  6. 2.14मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥThe contact of the senses with the objects, O son of Kunti, which causes heat and cold, pleasure and pain, has a beginning and an end; they are impermanent; endure them…Here: indeed
  7. 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: verily
  8. 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: indeed
  9. 2.39एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां श्रृणु।eṣhā te ’bhihitā sānkhyeThis, which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, you shall cast off the bonds of…Here: indeed
  10. 2.64रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charanBut the self-controlled man, moving among objects with the senses restrained and free from attraction and repulsion, attains peace.Here: but
  11. 3.7यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।yas tvindriyāṇi manasā niyamyārabhate ’rjunaBut whoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels.Here: but
  12. 3.13यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः।yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥThe righteous who eat the remnants of the sacrifice are freed from all sins; but those sinful ones who cook food solely for their own sake indeed consume sin.Here: but
  13. 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: but
  14. 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: but
  15. 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: but
  16. 3.42इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥThey say that the senses are superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and He (the Self) is superior even to the…Here: but
  17. 5.2संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ।sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhauThe Blessed Lord said, "Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action."Here: but
  18. 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: but
  19. 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: but
  20. 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: but
  21. 6.6बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवात्मना जितः।bandhur ātmātmanas tasya yenātmaivātmanā jitaḥThe Self is the friend of the self of him by whom the Self has been conquered; but to the unconquered self, this Self stands in the position of an enemy, like an…Here: but
  22. 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: however
  23. 6.35असंशयं महाबाहो मनो दुर्निग्रहं चलं।asanśhayaṁ mahā-bāho mano durnigrahaṁ chalamThe Blessed Lord said, "Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but with practice and dispassion, it can be restrained."Here: but
  24. 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: but
  25. 6.45प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः।prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥBut the Yogi who strives assiduously, purified of sins and perfected gradually over many births, reaches the highest goal.Here: and
  26. 7.5अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्।apareyam itas tvanyāṁ prakṛitiṁ viddhi me parāmO mighty-armed Arjuna, this is the inferior Prakriti; know it as distinct from My higher Prakriti, the very life-element, by which this world is upheld.Here: but
  27. 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: but
  28. 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: but
  29. 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: but
  30. 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: but
  31. 7.28येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।yeṣhāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇāmBut those men of virtuous deeds, whose sins have come to an end and who are freed from the delusion of the pairs of opposites, worship Me steadfastly, with their vows.Here: but
  32. 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: but
  33. 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: but
  34. 8.22पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया।puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayāThat highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone, within Whom all beings dwell and by Whom all this is pervaded.Here: indeed
  35. 8.23यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः।yatra kāle tvanāvṛittim āvṛittiṁ chaiva yoginaḥNow I will tell you, O chief of the Bharatas, the times of departure at which the Yogis will return or not return.Here: certainly
  36. 9.1इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyaveThe Blessed Lord said, "I shall now declare to thee, who does not cavil, the greatest secret—the knowledge combined with experience (Self-realisation). Having known…Here: but
  37. 9.13महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः।mahātmānas tu māṁ pārtha daivīṁ prakṛitim āśhritāḥBut the great souls, O Arjuna, partaking of My divine nature, worship Me with a single-minded devotion, knowing Me as the imperishable source of all beings.Here: but
  38. 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: but
  39. 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: but
  40. 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: but
  41. 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: but
  42. 11.54भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन।bhaktyā tv ananyayā śhakya aham evaṁ-vidho ’rjunaBut by single-minded devotion, I can be known, seen, and entered into in reality, O Arjuna.Here: alone
  43. 12.3ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते।ye tv akṣharam anirdeśhyam avyaktaṁ paryupāsateThose who worship the imperishable, the indefinable, the unmanifest, the omnipresent, the unthinkable, the immovable, and the eternal.Here: but
  44. 12.6ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।ye tu sarvāṇi karmāṇi mayi sannyasya mat-paraḥBut to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded yoga.Here: but
  45. 12.20ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।ye tu dharmyāmṛitam idaṁ yathoktaṁ paryupāsateThey who follow this immortal Dharma, endowed with faith and regarding Me as their supreme goal, are exceedingly dear to Me.Here: indeed
  46. 13.26अन्ये त्वेवमजानन्तः श्रुत्वाऽन्येभ्य उपासते।anye tv evam ajānantaḥ śhrutvānyebhya upāsateOthers, too, who do not know thus, worship, having heard of It from others; they, too, cross beyond death, regarding what they have heard as the supreme refuge.Here: still
  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: but
  48. 14.9सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत।sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārataSattva attaches to happiness, Rajas to action, O Arjuna, while Tamas, verily shrouding knowledge, attaches to heedlessness.Here: but
  49. 14.14यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत्।yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛitIf the embodied one meets death when Sattva is predominant, then they attain the spotless worlds of the knowers of the Highest.Here: indeed
  50. 14.16कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalamThey say that the fruit of good action is Sattvic and pure; indeed, the fruit of Rajas is pain, and the fruit of Tamas is ignorance.Here: indeed
  51. 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: but
  52. 17.1अर्जुन उवाचये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयाऽन्विताः।arjuna uvāchaArjuna said, "What is the condition of those who, disregarding the injunctions of the scriptures, perform sacrifice with faith—is it Sattva, Rajas, or Tamas, O Krishna?"Here: indeed
  53. 17.7आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः।āhāras tv api sarvasya tri-vidho bhavati priyaḥThe food that is dear to each is threefold, as well as sacrifice, austerity, and almsgiving. Hear the distinction of these.Here: indeed
  54. 17.12अभिसंधाय तु फलं दम्भार्थमपि चैव यत्।abhisandhāya tu phalaṁ dambhārtham api chaiva yatThe sacrifice that is offered, O Arjuna, seeking a reward and for show, know that to be a Rajasic Yajna.Here: but
  55. 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: but
  56. 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: must certainly be
  57. 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: but
  58. 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: but
  59. 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: but
  60. 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: but
  61. 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: however
  62. 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: but
  63. 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: but
  64. 18.34यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन।yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjunaBut that, O Arjuna, by which one holds fast to Dharma (duty), enjoyment of pleasures, and earning of wealth, on account of attachment and desire for reward—that…Here: but
  65. 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: but