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Word Occurrence:
tu
Occurrences in: 64 verses
Meaning:
but
BG 1.2
सञ्जय उवाच ।
दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।
आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ।। 2।।
sañjaya uvācha
dṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadā
āchāryamupasaṅgamya rājā vachanamabravīt
Sanjay said: On observing the Pandava army standing in military formation, King Duryodhan approached his teacher Dronacharya, and said the following words.
BG 1.7
अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम |
नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते || 7||
asmākaṁ tu viśhiṣhṭā ye tānnibodha dwijottama
nāyakā mama sainyasya sanjñārthaṁ tānbravīmi te
O best of Brahmins, hear too about the principal generals on our side, who are especially qualified to lead. These I now recount unto you.
BG 1.10
अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् |
पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् || 10||
aparyāptaṁ tadasmākaṁ balaṁ bhīṣhmābhirakṣhitam
paryāptaṁ tvidameteṣhāṁ balaṁ bhīmābhirakṣhitam
The strength of our army is unlimited and we are safely marshalled by Grandsire Bheeshma, while the strength of the Pandava army, carefully marshalled by Bheem, is limited.
BG 2.5
गुरूनहत्वा हि महानुभावान्
श्रेयो भोक्तुं भैक्ष्यमपीह लोके |
हत्वार्थकामांस्तु गुरूनिहैव
भुञ्जीय भोगान् रुधिरप्रदिग्धान् || 5||
gurūnahatvā hi mahānubhāvān
śhreyo bhoktuṁ bhaikṣhyamapīha loke
hatvārtha-kāmāṁstu gurūnihaiva
bhuñjīya bhogān rudhira-pradigdhān
It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood.
BG 2.12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |
न चैव न भविष्याम: सर्वे वयमत: परम् || 12||
na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ
na chaiva na bhaviṣhyāmaḥ sarve vayamataḥ param
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
BG 2.14
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु:खदा: |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत || 14||
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tāns-titikṣhasva bhārata
O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.
BG 2.16
नासतो विद्यते भावो नाभावो विद्यते सत: |
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: || 16||
nāsato vidyate bhāvo nābhāvo vidyate sataḥ
ubhayorapi dṛiṣhṭo ’nta stvanayos tattva-darśhibhiḥ
Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed and concluded by the seers of the Truth, after studying the nature of both.
BG 2.17
अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् |
विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति || 17||
avināśhi tu tadviddhi yena sarvam idaṁ tatam
vināśham avyayasyāsya na kaśhchit kartum arhati
That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.
BG 2.39
एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु |
बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि || 39||
eṣhā te ’bhihitā sānkhye buddhir yoge tvimāṁ śhṛiṇu
buddhyā yukto yayā pārtha karma-bandhaṁ prahāsyasi
Hitherto, I have explained to you Sānkhya Yog, or analytic knowledge regarding the nature of the soul. Now listen, O Parth, as I reveal Buddhi Yog, or the Yog of Intellect. When you work with such understanding, you will be freed from the bondage of karma.
BG 2.64
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||
rāga-dveṣha-viyuktais tu viṣhayān indriyaiśh charan
ātma-vaśhyair-vidheyātmā prasādam adhigachchhati
But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God.
BG 3.7
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन |
कर्मेन्द्रियै: कर्मयोगमसक्त: स विशिष्यते || 7||
yas tvindriyāṇi manasā niyamyārabhate ’rjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśhiṣhyate
But those karm yogis who control their knowledge senses with the mind, O Arjun, and engage the working senses in working without attachment, are certainly superior.
BG 3.13
यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: |
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् || 13||
yajña-śhiṣhṭāśhinaḥ santo muchyante sarva-kilbiṣhaiḥ
bhuñjate te tvaghaṁ pāpā ye pachantyātma-kāraṇāt
The spiritually-minded, who eat food that is first offered in sacrifice, are released from all kinds of sin. Others, who cook food for their own enjoyment, verily eat only sin.
BG 3.17
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानव: |
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते || 17||
yas tvātma-ratir eva syād ātma-tṛiptaśh cha mānavaḥ
ātmanyeva cha santuṣhṭas tasya kāryaṁ na vidyate
But those who rejoice in the self, who are illumined and fully satisfied in the self, for them, there is no duty.
BG 3.28
तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: |
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते || 28||
tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣhu vartanta iti matvā na sajjate
O mighty-armed Arjun, illumined persons distinguish the soul as distinct from guṇas and karmas. They perceive that it is only the guṇas (in the shape of the senses, mind, and others) that move among the guṇas (in the shape of the objects of perception), and thus they do not get entangled in them.
BG 3.32
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस: || 32||
ye tvetad abhyasūyanto nānutiṣhṭhanti me matam
sarva-jñāna-vimūḍhāns tān viddhi naṣhṭān achetasaḥ
But those who find faults with My teachings, being bereft of knowledge and devoid of discrimination, they disregard these principles and bring about their own ruin.
BG 3.42
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: |
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: || 42||
indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul.
BG 3.42
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: |
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: || 42||
indriyāṇi parāṇyāhur indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
The senses are superior to the gross body, and superior to the senses is the mind. Beyond the mind is the intellect, and even beyond the intellect is the soul.
BG 5.2
श्रीभगवानुवाच |
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ |
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते || 2||
śhrī bhagavān uvācha
sannyāsaḥ karma-yogaśh cha niḥśhreyasa-karāvubhau
tayos tu karma-sannyāsāt karma-yogo viśhiṣhyate
The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās.
BG 5.6
संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: |
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति || 6||
sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na chireṇādhigachchhati
Perfect renunciation (karm sanyās) is difficult to attain without performing work in devotion (karm yog), O mighty-armed Arjun, but the sage who is adept in karm yog quickly attains the Supreme.
BG 5.14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: |
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते || 14||
na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuḥ
na karma-phala-saṅyogaṁ svabhāvas tu pravartate
Neither the sense of doership nor the nature of actions comes from God; nor does He create the fruits of actions. All this is enacted by the modes of material nature (guṇas).
BG 5.16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 16||
jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param
But for those whose ignorance is destroyed by divine knowledge, the Supreme Entity is revealed, just as the sun illumines everything when it rises.
BG 6.6
बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जित: |
अनात्मनस्तु शत्रुत्वे वर्ते तात्मैव शत्रुवत् || 6||
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śhatrutve vartetātmaiva śhatru-vat
For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy.
BG 6.16
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नत: |
न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन || 16||
nātyaśhnatastu yogo ’sti na chaikāntam anaśhnataḥ
na chāti-svapna-śhīlasya jāgrato naiva chārjuna
O Arjun, those who eat too much or too little, sleep too much or too little, cannot attain success in Yog.
BG 6.35
श्रीभगवानुवाच |
असंशयं महाबाहो मनो दुर्निग्रहं चलम् |
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते || 35||
śhrī bhagavān uvācha
asanśhayaṁ mahā-bāho mano durnigrahaṁ chalam
abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate
Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.
BG 6.36
असंयतात्मना योगो दुष्प्राप इति मे मति: |
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायत: || 36||
asaṅyatātmanā yogo duṣhprāpa iti me matiḥ
vaśhyātmanā tu yatatā śhakyo ’vāptum upāyataḥ
Yog is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by proper means, can attain perfection in Yog. This is My opinion.
BG 6.45
प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिष: |
अनेकजन्मसंसिद्धस्ततो याति परां गतिम् || 45||
prayatnād yatamānas tu yogī sanśhuddha-kilbiṣhaḥ
aneka-janma-sansiddhas tato yāti parāṁ gatim
With the accumulated merits of many past births, when these yogis engage in sincere endeavors to make further progress, they become purified from material desires and attain perfection in this life itself.
BG 7.5
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् |
जीवभूतां महाबाहो ययेदं धार्यते जगत् || 5||
apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat
Such is My inferior energy. But beyond it, O mighty-armed Arjun, I have a superior energy. This is the jīva śhakti (the soul energy), which comprises the embodied souls who are the basis of life in this world.
BG 7.12
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये |
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि || 12||
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
The three states of material existence—goodness, passion, and ignorance—are manifested by My energy. They are in Me, but I am beyond them.
BG 7.18
उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् |
आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् || 18||
udārāḥ sarva evaite jñānī tvātmaiva me matam
āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim
All those who are devoted to Me are indeed noble. But those in knowledge, who are of steadfast mind, whose intellect is merged in Me, and who have made Me alone as their supreme goal, I consider as My very self.
BG 7.23
अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् |
देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि || 23||
antavat tu phalaṁ teṣhāṁ tad bhavatyalpa-medhasām
devān deva-yajo yānti mad-bhaktā yānti mām api
But the fruit gained by these people of little understanding is perishable. Those who worship the celestial gods go to the celestial abodes, while My devotees come to Me.
BG 7.26
वेदाहं समतीतानि वर्तमानानि चार्जुन |
भविष्याणि च भूतानि मां तु वेद न कश्चन || 26||
vedāhaṁ samatītāni vartamānāni chārjuna
bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana
O Arjun, I know of past, present, and future, and I also know all living beings; but Me no one knows.
BG 8.16
आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन |
मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते || 16||
ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna
mām upetya tu kaunteya punar janma na vidyate
In all the worlds of this material creation, up to the highest abode of Brahma, you will be subject to rebirth, O Arjun. But on attaining My Abode, O son of Kunti, there is no further rebirth.
BG 8.20
परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातन: |
य: स सर्वेषु भूतेषु नश्यत्सु न विनश्यति || 20||
paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ
yaḥ sa sarveṣhu bhūteṣhu naśhyatsu na vinaśhyati
Transcendental to this manifest and unmanifest creation, there is yet another unmanifest eternal dimension. That realm does not cease even when all others do.
BG 8.22
पुरुष: स पर: पार्थ भक्त्या लभ्यस्त्वनन्यया |
यस्यान्त:स्थानि भूतानि येन सर्वमिदं ततम् || 22||
puruṣhaḥ sa paraḥ pārtha bhaktyā labhyas tvananyayā
yasyāntaḥ-sthāni bhūtāni yena sarvam idaṁ tatam
The Supreme Divine Personality is greater than all that exists. Although He is all-pervading and all living beings are situated in Him, yet He can be known only through devotion.
BG 8.23-26
यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिन: |
प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ || 23||
अग्निर्ज्योतिरह: शुक्ल: षण्मासा उत्तरायणम् |
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना: || 24||
धूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् |
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते || 25||
शुक्लकृष्णे गती ह्येते जगत: शाश्वते मते |
एकया यात्यनावृत्तिमन्ययावर्तते पुन: || 26||
yatra kāle tvanāvṛittim āvṛittiṁ chaiva yoginaḥ
prayātā yānti taṁ kālaṁ vakṣhyāmi bharatarṣhabha
agnir jyotir ahaḥ śhuklaḥ ṣhaṇ-māsā uttarāyaṇam
tatra prayātā gachchhanti brahma brahma-vido janāḥ
dhūmo rātris tathā kṛiṣhṇaḥ ṣhaṇ-māsā dakṣhiṇāyanam
tatra chāndramasaṁ jyotir yogī prāpya nivartate
śhukla-kṛiṣhṇe gatī hyete jagataḥ śhāśhvate mate
ekayā yātyanāvṛittim anyayāvartate punaḥ
I shall now describe to you the different paths of passing away from this world, O best of the Bharatas, one of which leads to liberation and the other leads to rebirth. Those who know the Supreme Brahman and who depart from this world, during the six months of the sun’s northern course, the bright fortnight of the moon, and the bright part of the day, attain the supreme destination. The practitioners of Vedic rituals, who pass away during the six months of the sun’s southern course, the dark fortnight of the moon, the time of smoke, the night, attain the celestial abodes. After enjoying celestial pleasures, they again return to the earth. These two, bright and dark paths, always exist in this world. The way of light leads to liberation and the way of darkness leads to rebirth.
BG 9.1
श्रीभगवानुवाच |
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे |
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 1||
śhrī bhagavān uvācha
idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyave
jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣhyase ’śhubhāt
The Supreme Lord said: O Arjun, because you are not envious of Me, I shall now impart to you this very confidential knowledge and wisdom, upon knowing which you will be released from the miseries of material existence.
BG 9.13
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिता: |
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् || 13||
mahātmānas tu māṁ pārtha daivīṁ prakṛitim āśhritāḥ
bhajantyananya-manaso jñātvā bhūtādim avyayam
But the great souls, who take shelter of My divine energy, O Parth, know Me, Lord Krishna, as the origin of all creation. They engage in My devotion with their minds fixed exclusively on Me.
BG 9.24
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च |
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते || 24||
ahaṁ hi sarva-yajñānāṁ bhoktā cha prabhureva cha
na tu mām abhijānanti tattvenātaśh chyavanti te
I am the enjoyer and the only Lord of all sacrifices. But those who fail to realize My divine nature must be reborn.
BG 9.29
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रिय: |
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् || 29||
samo ’haṁ sarva-bhūteṣhu na me dveṣhyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham
I am equally disposed to all living beings; I am neither inimical nor partial to anyone. But the devotees who worship Me with love reside in Me and I reside in them.
BG 10.40
नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप |
एष तूद्देशत: प्रोक्तो विभूतेर्विस्तरो मया || 40||
nānto ’sti mama divyānāṁ vibhūtīnāṁ parantapa
eṣha tūddeśhataḥ prokto vibhūter vistaro mayā
There is no end to My divine manifestations, O conqueror of enemies. What I have declared to you is a mere sample of My infinite glories.
BG 11.8
न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा |
दिव्यं ददामि ते चक्षु: पश्य मे योगमैश्वरम् || 8||
na tu māṁ śhakyase draṣhṭum anenaiva sva-chakṣhuṣhā
divyaṁ dadāmi te chakṣhuḥ paśhya me yogam aiśhwaram
But you cannot see My cosmic form with these physical eyes of yours. Therefore, I grant you divine vision. Behold My majestic opulence!
BG 11.54
भक्त्या त्वनन्यया शक्य अहमेवंविधोऽर्जुन |
ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप || 54||
bhaktyā tv ananyayā śhakya aham evaṁ-vidho ’rjuna
jñātuṁ draṣhṭuṁ cha tattvena praveṣhṭuṁ cha parantapa
O Arjun, by unalloyed devotion alone can I be known as I am, standing before you. Thereby, on receiving My divine vision, O scorcher of foes, one can enter into union with Me.
BG 12.3-4
ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते |
सर्वत्रगमचिन्त्यञ्च कूटस्थमचलन्ध्रुवम् || 3||
सन्नियम्येन्द्रियग्रामं सर्वत्र समबुद्धय: |
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रता: || 4||
ye tv akṣharam anirdeśhyam avyaktaṁ paryupāsate
sarvatra-gam achintyañcha kūṭa-stham achalandhruvam
sanniyamyendriya-grāmaṁ sarvatra sama-buddhayaḥ
te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ
But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me.
BG 12.6-7
ये तु सर्वाणि कर्माणि मयि संन्न्यस्य मत्परा: |
अनन्येनैव योगेन मां ध्यायन्त उपासते || 6||
तेषामहं समुद्धर्ता मृत्युसंसारसागरात् |
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् || 7||
ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ
ananyenaiva yogena māṁ dhyāyanta upāsate
teṣhām ahaṁ samuddhartā mṛityu-saṁsāra-sāgarāt
bhavāmi na chirāt pārtha mayy āveśhita-chetasām
But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion, O Parth, I swiftly deliver them from the ocean of birth and death, for their consciousness is united with Me.
BG 12.20
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते |
श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रिया: || 20||
ye tu dharmyāmṛitam idaṁ yathoktaṁ paryupāsate
śhraddadhānā mat-paramā bhaktās te ’tīva me priyāḥ
Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.
BG 13.26
अन्ये त्वेवमजानन्त: श्रुत्वान्येभ्य उपासते |
तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणा: || 26||
anye tv evam ajānantaḥ śhrutvānyebhya upāsate
te ’pi chātitaranty eva mṛityuṁ śhruti-parāyaṇāḥ
There are still others who are unaware of these spiritual paths, but they hear from others and begin worshipping the Supreme Lord. By such devotion to hearing from saints, they too can gradually cross over the ocean of birth and death.
BG 14.8
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् |
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत || 8||
tamas tv ajñāna-jaṁ viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata
O Arjun, tamo guṇa, which is born of ignorance, is the cause of illusion for the embodied souls. It deludes all living beings through negligence, laziness, and sleep.
BG 14.9
सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत |
ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत || 9||
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta
Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.
BG 14.14-15
यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् |
तदोत्तमविदां लोकानमलान्प्रतिपद्यते || 14||
रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते |
तथा प्रलीनस्तमसि मूढयोनिषु जायते || 15||
yadā sattve pravṛiddhe tu pralayaṁ yāti deha-bhṛit
tadottama-vidāṁ lokān amalān pratipadyate
rajasi pralayaṁ gatvā karma-saṅgiṣhu jāyate
tathā pralīnas tamasi mūḍha-yoniṣhu jāyate
Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom.
BG 14.16
कर्मण: सुकृतस्याहु: सात्त्विकं निर्मलं फलम् |
रजसस्तु फलं दु:खमज्ञानं तमस: फलम् || 16||
karmaṇaḥ sukṛitasyāhuḥ sāttvikaṁ nirmalaṁ phalam
rajasas tu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam
It is said the fruit of actions performed in the mode of goodness bestow pure results. Actions done in the mode of passion result in pain, while those performed in the mode of ignorance result in darkness.
BG 15.17
उत्तम: पुरुषस्त्वन्य: परमात्मेत्युदाहृत: |
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वर: || 17||
uttamaḥ puruṣhas tv anyaḥ paramātmety udāhṛitaḥ
yo loka-trayam āviśhya bibharty avyaya īśhvaraḥ
Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging Controller and supports all living beings.
BG 17.1
अर्जुन उवाच |
ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयान्विता: |
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तम: || 1||
arjuna uvācha
ye śhāstra-vidhim utsṛijya yajante śhraddhayānvitāḥ
teṣhāṁ niṣhṭhā tu kā kṛiṣhṇa sattvam āho rajas tamaḥ
Arjun said: O Krishna, where do they stand who disregard the injunctions of the scriptures, but still worship with faith? Is their faith in the mode of goodness, passion, or ignorance?
BG 17.7
आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रिय: |
यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु || 7||
āhāras tv api sarvasya tri-vidho bhavati priyaḥ
yajñas tapas tathā dānaṁ teṣhāṁ bhedam imaṁ śhṛiṇu
The food that people prefer is according to their dispositions. The same is true for the sacrifice, austerity, and charity they are inclined (or predisposed) toward. Now hear of the distinctions from Me.
BG 17.12
अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् |
इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् || 12||
abhisandhāya tu phalaṁ dambhārtham api chaiva yat
ijyate bharata-śhreṣhṭha taṁ yajñaṁ viddhi rājasam
O best of the Bharatas, know that sacrifice performed for material benefit, or with a hypocritical aim, is in the mode of passion.
BG 17.21
यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुन: |
दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् || 21||
yat tu pratyupakārārthaṁ phalam uddiśhya vā punaḥ
dīyate cha parikliṣhṭaṁ tad dānaṁ rājasaṁ smṛitam
But charity given with reluctance, with the hope of a return or in expectation of a reward, is said to be in the mode of passion.
BG 18.7
नियतस्य तु सन्न्यास: कर्मणो नोपपद्यते |
मोहात्तस्य परित्यागस्तामस: परिकीर्तित: || 7||
niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ
Prescribed duties should never be renounced. Such deluded renunciation is said to be in the mode of ignorance.
BG 18.11
न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषत: |
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते || 11||
na hi deha-bhṛitā śhakyaṁ tyaktuṁ karmāṇy aśheṣhataḥ
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate
For the embodied being, it is impossible to give up activities entirely. But those who relinquish the fruits of their actions are said to be truly renounced.
BG 18.12
अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मण: फलम् |
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् || 12||
aniṣhṭam iṣhṭaṁ miśhraṁ cha tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit
The three-fold fruits of actions—pleasant, unpleasant, and mixed—accrue even after death to those who are attached to personal reward. But, for those who renounce the fruits of their actions, there are no such results in the here or hereafter.
BG 18.15-16
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नर: |
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतव: || 15||
तत्रैवं सति कर्तारमात्मानं केवलं तु य: |
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मति: || 16||
śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ
These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.
BG 18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21||
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam
That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected.
BG 18.22
यत्तु कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् |
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् || 22||
yat tu kṛitsna-vad ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ cha tat tāmasam udāhṛitam
That knowledge is said to be in the mode of ignorance where one is engrossed in a fragmental concept as if it encompasses the whole, and which is neither grounded in reason nor based on the truth.
BG 18.24
यत्तुकामेप्सुना कर्म साहङ्कारेण वा पुन: |
क्रियते बहुलायासं तद्राजसमुदाहृतम् || 24||
yat tu kāmepsunā karma sāhankārena vā punaḥ
kriyate bahulāyāsaṁ tad rājasam udāhṛitam
Action that is prompted by selfish desire, enacted with pride, and full of stress, is in the nature of passion.
BG 18.34
यया तु धर्मकामार्थान्धृत्या धारयतेऽर्जुन |
प्रसङ्गेन फलाकाङ् क्षी धृति: सा पार्थ राजसी || 34||
yayā tu dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī dhṛitiḥ sā pārtha rājasī
The steadfast willpower by which one holds on to duty, pleasures, and wealth, out of attachment and desire for rewards, O Arjun, is determination in the mode of passion.
BG 18.36
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ |
अभ्यासाद्रमते यत्र दु:खान्तं च निगच्छति || 36||
sukhaṁ tv idānīṁ tri-vidhaṁ śhṛiṇu me bharatarṣhabha
abhyāsād ramate yatra duḥkhāntaṁ cha nigachchhati
Now hear from Me, O Arjun, of the three kinds of happiness in which the embodied soul rejoices, and can even reach the end of all suffering.
