yat

How it is translated

• which (49)
• whatever (12)
• what (5)
• as (2)
• because (1)
• whether (1)
• whichever (1)
• how change takes place in it (1)

Every verse

1. 1.45अहो बत महत्पापं कर्तुं व्यवसिता वयम्।aho bata mahat pāpaṁ kartuṁ vyavasitā vayamAlas! We are involved in a great sin, for we are prepared to kill our kinsmen, out of greed for the pleasures of a kingdom.Here: because
2. 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: whether
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: what
4. 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: which
5. 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: which
6. 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: whatever
7. 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: which
8. 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: which
9. 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: which
10. 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: what
11. 5.21बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्।bāhya-sparśheṣhvasaktātmā vindatyātmani yat sukhamWith the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness.Here: which
12. 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: which
13. 6.42अथवा योगिनामेव कुले भवति धीमताम्।atha vā yoginām eva kule bhavati dhīmatāmOr he is born in a family of even the wisest of yogis; verily, such a birth is very difficult to obtain in this world.Here: which
14. 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: which
15. 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: which
16. 8.17सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः।sahasra-yuga-paryantam ahar yad brahmaṇo viduḥThose who know the day of Brahma, which lasts a thousand Yugas, and the night, which also lasts a thousand Yugas, know day and night.Here: which
17. 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: which
18. 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: which
19. 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: whatever
20. 10.1भूय एव महाबाहो श्रृणु मे परमं वचः।bhūya eva mahā-bāho śhṛiṇu me paramaṁ vachaḥThe Blessed Lord said, Again, O mighty-armed Arjuna, listen to my supreme word which I will declare to you, who are beloved, for your welfare.Here: which
21. 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: which
22. 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: which
23. 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: whatever
24. 11.1मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम्।mad-anugrahāya paramaṁ guhyam adhyātma-sanjñitamArjuna said, By this explanation of the highest secret concerning the Self which Thou hast spoken, for the sake of blessing me, my delusion has been dispelled.Here: which
25. 11.7इहैकस्थं जगत्कृत्स्नं पश्याद्य सचराचरम्।ihaika-sthaṁ jagat kṛitsnaṁ paśhyādya sa-charācharamNow, behold, O Arjuna, in this My body, the entire universe centered in one, including the moving and the unmoving, and whatever else you desire to see.Here: whatever
26. 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: which
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: whatever
28. 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: whatever
29. 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: which
30. 11.52सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम।su-durdarśham idaṁ rūpaṁ dṛiṣhṭavān asi yan mamaThe Blessed Lord said, "It is very hard indeed to see this form of Mine which thou hast seen; even the gods are ever longing to behold it."Here: which
31. 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: which
32. 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: what
33. 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: what
34. 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: which
35. 14.1श्री भगवानुवाचपरं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्।śhrī-bhagavān uvāchaThe Blessed Lord said, "I will again declare to thee that supreme knowledge, the best of all knowledge, having known which all the sages have gone to supreme perfection…Here: which
36. 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: where
37. 15.8शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः।śharīraṁ yad avāpnoti yach chāpy utkrāmatīśhvaraḥWhen the Lord, as the individual soul, obtains a body and when He leaves it, He takes these with Him, just as the wind takes the scents from their seats (flowers, etc.).Here: as
38. 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: which
39. 17.3सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत।sattvānurūpā sarvasya śhraddhā bhavati bhārataThe faith of each is in accordance with their nature, O Arjuna. People consist of their faith; as a person's faith is, so are they.Here: whatever the nature of their faith
40. 17.10यातयामं गतरसं पूति पर्युषितं च यत्।yāta-yāmaṁ gata-rasaṁ pūti paryuṣhitaṁ cha yatThat which is stale, tasteless, putrid, rotten, rejected, and impure is the food liked by the Tamasic.Here: which
41. 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: that which
42. 17.15अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत्।anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yatSpeech that causes no excitement, is truthful, pleasant, and beneficial; the practice of studying the Vedas is called austerity of speech.Here: which
43. 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: which
44. 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: which
45. 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: which
46. 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: which
47. 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: which
48. 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: which
49. 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: which
50. 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: which
51. 18.15शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः।śharīra-vāṅ-manobhir yat karma prārabhate naraḥWhatever action a person performs with their body, speech, and mind, whether right or wrong, these five are its causes.Here: which
52. 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: which
53. 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: which
54. 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: which
55. 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: which
56. 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: which
57. 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 which
58. 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: which
59. 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: which
60. 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
61. 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: if
62. 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: which