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Word Occurrence:
kim
Occurrences in: 20 verses
Meaning:
what
BG 1.1
धृतराष्ट्र उवाच |
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1||
dhṛitarāśhtra uvācha
dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ
māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya
Dhritarashtra said: O Sanjay, after gathering on the holy field of Kurukshetra, and desiring to fight, what did my sons and the sons of Pandu do?
BG 1.32-33
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा || 32||
येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च |
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33||
na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā
yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha
ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha
O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?
BG 1.32-33
न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा || 32||
येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च |
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33||
na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni cha
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā
yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha
ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha
O Krishna, I do not desire victory, kingdom, or the happiness accruing to it. Of what avail will be a kingdom, pleasures, or even life itself, when the very persons for whom we covet them, are standing before us for battle?
BG 2.36
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिता: |
निन्दन्तस्तव सामर्थ्यं ततो दु:खतरं नु किम् || 36||
avāchya-vādānśh cha bahūn vadiṣhyanti tavāhitāḥ
nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim
Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?
BG 2.54
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?
BG 2.54
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?
BG 2.54
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
Arjun said : O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?
BG 3.1-2
अर्जुन उवाच |
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन |
तत्किं कर्मणि घोरे मां नियोजयसि केशव || 1||
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् || 2||
arjuna uvācha
jyāyasī chet karmaṇas te matā buddhir janārdana
tat kiṁ karmaṇi ghore māṁ niyojayasi keśhava
vyāmiśhreṇeva vākyena buddhiṁ mohayasīva me
tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām
Arjun said: O Janardan, if You consider knowledge superior to action, then why do You ask me to wage this terrible war? My intellect is bewildered by Your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good.
BG 3.33
सदृशं चेष्टते स्वस्या: प्रकृतेर्ज्ञानवानपि |
प्रकृतिं यान्ति भूतानि निग्रह: किं करिष्यति || 33||
sadṛiśhaṁ cheṣhṭate svasyāḥ prakṛiter jñānavān api
prakṛitiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣhyati
Even wise people act according to their natures, for all living beings are propelled by their natural tendencies. What will one gain by repression?
BG 4.16
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता: |
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 16||
kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ
tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt
What is action and what is inaction? Even the wise are confused in determining this. Now I shall explain to you the secret of action, by knowing which, you may free yourself from material bondage.
BG 4.16
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता: |
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 16||
kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ
tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt
What is action and what is inaction? Even the wise are confused in determining this. Now I shall explain to you the secret of action, by knowing which, you may free yourself from material bondage.
BG 8.1-2
अर्जुन उवाच |
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?
BG 8.1-2
अर्जुन उवाच |
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?
BG 8.1-2
अर्जुन उवाच |
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?
BG 8.1-2
अर्जुन उवाच |
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?
BG 8.1-2
अर्जुन उवाच |
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||
अधियज्ञ: कथं कोऽत्र देहेऽस्मिन्मधुसूदन |
प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभि: || 2||
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ
Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyatma (the individual soul), and what is karma? What is said to be adhibhuta, and who is said to be Adhidaiva? Who is Adhiyajna in the body and how is He the Adhiyajna? O Krishna, how are You to be known at the time of death by those of steadfast mind?
BG 9.33
किं पुनर्ब्राह्मणा: पुण्या भक्ता राजर्षयस्तथा |
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् || 33||
kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣhayas tathā
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām
What then to speak about kings and sages with meritorious deeds? Therefore, having come to this transient and joyless world, engage in devotion unto Me.
BG 10.42
अथवा बहुनैतेन किं ज्ञातेन तवार्जुन |
विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् || 42||
atha vā bahunaitena kiṁ jñātena tavārjuna
viṣhṭabhyāham idaṁ kṛitsnam ekānśhena sthito jagat
What need is there for all this detailed knowledge, O Arjun? Simply know that by one fraction of My being, I pervade and support this entire creation.
BG 14.21
अर्जुन उवाच |
कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो |
किमाचार: कथं चैतांस्त्रीन्गुणानतिवर्तते || 21||
arjuna uvācha
kair liṅgais trīn guṇān etān atīto bhavati prabho
kim āchāraḥ kathaṁ chaitāns trīn guṇān ativartate
Arjun inquired: What are the characteristics of those who have gone beyond the three guṇas, O Lord? How do they act? How do they go beyond the bondage of the guṇas?
BG 16.8
असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |
अपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 8||
asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaram
aparaspara-sambhūtaṁ kim anyat kāma-haitukam
They say, “The world is without Absolute Truth, without any basis (for moral order), and without a God (who has created or is controlling it). It is created from the combination of the two sexes, and has no purpose other than sexual gratification.”
