Sanskrit Glossary

2277 terms from all 700 verses

A

abhayaṃ sattva-saṃśuddhiḥ jñāna-yoga-vyavasthitiḥ: abhaya (fearlessness) — the root of all daivī qualities; sattva-saṃśuddhi (purification of inner nature/being); jñāna-yoga-vyavasthitiḥ (steadfastness/establishment in knowledge-yoga); 16.1
abhirakṣantu: must protect / guard; 1.11
abhisandhāya tu phalam: but having targeted/aimed at (abhisandhāya) a fruit/result (phalam) — the opposite of V11's aphalākāṅkṣin; the mind locked onto reward before performing; 17.12
abhitaḥ: on all sides / all around / everywhere — abhitaḥ is the key: not 'far away' but surrounding them on every side; 5.26
abhyahanyanta: were sounded / struck; 1.13
abhyanunādayan: resounding / reverberating through; 1.19
abhyāsa: repeated practice / the discipline of return; 12.9
abhyāsa / vairāgya (the paired remedy): Practice + Dispassion — the two pillars of the entire path; 6.35
abhyāsa-yoga-yuktena cetasā nānya-gāminā: With consciousness made steadfast by practice-yoga, not moving elsewhere; 8.8
abhyāsa-yogena tato māṃ icchāptum dhanañjaya: then aspire to reach Me through abhyāsa-yoga, O Dhanañjaya; 12.9
abhyāsād ramate yatra duḥkhāntaṃ ca nigacchati: in which (yatra) one finds delight/rejoices (ramate = from ram = to delight) through practice/repetition (abhyāsāt = through repeated engagement), and (ca) where one reaches/attains (nigacchati = goes down to, reaches) the end of pain/suffering (duḥkha-antam = duḥkha-end) — the TWO qualities of all genuine happiness: it grows through practice AND leads to the end of pain; 18.36
abhyāsāt ramate: rejoices through/with-practice; abhyāsa (practice/repetition) as the means by which the happiness of V37-38 is experienced; this distinguishes deeper happiness from mere sensation — sāttvic happiness (V37) requires repeated practice before it blossoms; rājasic (V38) is immediately pleasant but requires no practice beyond simple sensory contact; 18.36
abhyāse'py asamartho'si: if you are unable even for abhyāsa (practice); 12.10
abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate: but through practice (abhyāsa) and through dispassion (vairāgya), it is restrained; 6.35
abhyasūyakāḥ: being malicious/envious (abhyasūyakāḥ) — the root character quality: resentful and destructive toward anything good or divine in others; 16.18
abhyasūyantaḥ nānutiṣṭhanti: carping/grudging, do not practice; 3.32
abhyutthānam adharmasya: and a rising up of adharma; 4.7
acalaṃ sthiraḥ: unmoving, steady; 6.13
acaram caram eva ca: the unmoving (acara = still, inert) and also the moving (cara = moving, animate) — Brahman is the ground of both stillness and motion; 13.16
acchedyaḥ ayam adāhyaḥ ayam: this cannot be cut, this cannot be burned; 2.24
acintyaḥ ayam: this is inconceivable / beyond thought; 2.25
acyuta: O Achyuta — Krishna (the immovable / the unfailing one); 1.21
adambhitvam: non-ostentation, non-hypocrisy — not showing off virtue; no performative spirituality; 13.8
adbhutaṃ roma-harṣaṇam: adbhutam = wonderful/marvellous/astonishing (one of the nine rasas; from a-dbhuta = the astonishing, beyond ordinary comprehension); roma-harṣaṇam = causing the hair to stand on end (roma = body hair; harṣaṇa = causing to bristle/thrill; the somatic/physical sign of profound spiritual and aesthetic experience — the same response that great music or the Viśvarūpa evoked); Sañjaya's witness has been a full-body experience of the Gita; 18.74
adeśa-kāle yad dānam apātrebhyaś ca dīyate: gift (dānam) that is given (dīyate) at the wrong place (adeśa = non-place/improper place) and time (kāle — here adeśa-kāle = wrong place-time together), and to unworthy recipients (apātrebhyaḥ = non-pātra, not the right vessel/container); 17.22
adharma-abhibhavāt: from the overwhelming of dharma by adharma; 1.40
adharmaḥ abhibhavati uta: adharma (lawlessness) overwhelms / overcomes; 1.39
adharmaṃ dharmam iti yā manyate tamasāvṛtā: that which (yā) thinks/considers (manyate) adharma (wrong) to be dharma (right) — tamasā āvṛtā = enveloped/covered (āvṛtā = covered/enveloped) by tamas (darkness) — not distorted like V31 but completely inverted: adharma IS dharma; 18.32
adhaś cordhvaṃ prasṛtās tasya śākhā: its branches (śākhā) spread (prasṛtāḥ) both downward (adhas) and upward (ūrdhvam) — encompassing all levels of creation from lowest to highest; 15.2
adhibhūtaṃ kṣaro bhāvaḥ / puruṣaś cādhidaivatam: Adhibhūta is the perishable nature / and Adhidaiva is the Puruṣa; 8.4
adhigacchati: attains / reaches / arrives at — present tense, happening now; 5.24
adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pṛthag-vidham: the substratum/locus (adhiṣṭhānam = the seat/basis — the body as the operative field of action), and likewise (tathā) the agent (kartā = the doer/jīva), and the various (pṛthag-vidham = of different kinds) instruments (karaṇam = organs of action and perception); 18.14
adhiṣṭhānam ucyate: adhiṣṭhānam = the seat/base/headquarters (adhi = over/upon; sthāna = place of standing; the locus from which something operates and commands); ucyate = is said to be (passive of vac = to speak; traditional/authoritative assertion); desire's three-level seat is the pedagogical key: to uproot desire you must address it at all three levels — senses (gross), mind (subtle), intellect (subtler); attacking only the sense-level leaves the deeper installations intact; 3.40
adhiṣṭhāya manaś ca ayam: presiding over / taking his seat in (adhiṣṭhāya) these and also the mind (manas ca) — ayam = this one, the jīvātmā; 15.9
adhiyajñaḥ kathaṃ ko'tra dehe'smin madhusūdana: Who is Adhiyajña here in this body, how, O Madhusūdana?; 8.2
adhiyajño'ham evātra dehe deha-bhṛtāṃ vara: I alone am the Adhiyajña here in this body, O best of the embodied; 8.4
adhyātma-cetasā nirāśīḥ nirmamaḥ: with consciousness fixed on the Self, free from hope and possessiveness; 3.30
adhyātma-jñāna-nityatvam: constant, uninterrupted application to Self-knowledge (adhyātma = relating to the Self; nityatva = constancy, perpetualness); 13.12
adhyātma-nityā vinivṛtta-kāmāḥ: ever established (nityāḥ) in the adhyātma (supreme self / Self-knowledge); with desires (kāma) completely withdrawn/turned back (vinivṛttāḥ) — constant inward orientation with desire extinguished; 15.5
adhyātma-vidyā vidyānāṃ: Among all knowledges, I am the knowledge of the Self (adhyātma-vidyā); 10.32
adhyeṣyate ca ya idaṃ dharmyaṃ saṃvādam āvayoḥ: and (ca) he who (yaḥ) will study/learn (adhyeṣyate = will-recite/study, future; from adhi + i = to go over/study) this (idam) righteous/sacred (dharmyam = dharma-related, sacred) dialogue (saṃvādam = conversation/dialogue, from sam + vad = to converse together) of us two (āvayoḥ = of-us-two, dual genitive of asmad = of you-and-Me, Krishna-and-Arjuna); 18.70
adroho nātimānitā: adroha (freedom from malice/ill-will — a-droha = non-betrayal), nātimānitā (absence of excess pride — na + ati + māna = not overly self-valuing); 16.3
adveṣṭā sarva-bhūtānāṃ: non-hating of all beings / one who does not hate any creature; 12.13
aghāyuḥ indriyārāmaḥ moghaṃ jīvati: living in sin, sense-pleasures, vainly; 3.16
agniḥ jyotiḥ ahaḥ śuklaḥ ṣaṇmāsāḥ uttarāyaṇam: Fire, Light (flame), Day, the Bright fortnight, six months of the Northern solstice; 8.24
aham ādiḥ ca madhyaṃ ca bhūtānām antaḥ eva ca: I am the beginning, middle, and end of all beings; 10.20
aham ādir hi devānāṃ maharṣīṇāṃ ca sarvaśaḥ: For I am the origin of the gods and great sages in every way; 10.2
aham ātmā guḍākeśa sarva-bhūtāśaya-sthitaḥ: I am the ātman, O Guḍākeśa, seated in the heart of all beings; 10.20
aham bīja-pradaḥ pitā: I am the seed-giving Father (bīja-prada = one who bestows the seed; pitā = father); 14.4
aham eva akṣayaḥ kālaḥ — dhātā ahaṃ viśvato-mukhaḥ: I alone am inexhaustible Time; the Sustainer facing all directions; 10.33
ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhuḥ eva ca: I am indeed the enjoyer and the Lord of all sacrifices; 9.24
ahaṃ kratuḥ ahaṃ yajñaḥ svadhā aham aham auṣadham: I am the Vedic ritual (kratu), I am the sacrifice (yajña), I am the svadhā offering, I am the healing herb; 9.16
ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā: I am the origin and also the dissolution of the entire universe; 7.6
ahaṃ sarvasya prabhavaḥ mattaḥ sarvaṃ pravartate: I am the origin of all; from Me all evolves; 10.8
ahaṃ tvā sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: I (ahaṃ = emphatic I, not merely the teaching but the Divine Person) will liberate (mokṣayiṣyāmi = will-cause-liberation, causative future of muc = to release; I WILL liberate — divine promise in first person) you (tvā = thee, accusative of tvam) from all sins (sarva-pāpebhyaḥ = from all pāpas/sins/negative karmas), do not grieve (mā śucaḥ = do not + śuc = do not grieve/mourn); 18.66
ahaṃ vaiśvānaro bhūtvā prāṇināṃ deham āśritaḥ: I, having become Vaiśvānara (the digestive/universal fire), residing in (āśritaḥ) the bodies (deham) of breathing creatures (prāṇinām) — the jāṭharāgni as Krishna's form; 15.14
ahaṃkāraḥ: ego, the I-maker — the principle of self-identification that creates the sense of 'I am this body/mind'; 13.6
ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca saṃśritāḥ: taking refuge in (saṃśritāḥ) egoism (ahaṃkāra), brute power (bala), arrogance (darpa), desire (kāma), and anger (krodha) — the five āsurī weapons; 16.18
ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham vimucya: having released/abandoned (vimucya = having-released, from vi + muc = to release) ahaṃkāra (ego-sense/I-making), bala (pride-in-strength/power), darpa (arrogance), kāma (desire), krodha (anger), and parigraha (possessions/accumulation/what-surrounds-one) — six inner renunciations: the ego-cluster + kāma-krodha + possessions; 18.53
ahaṃkārān na śroṣyasi: from egotism will not hear; na śroṣyasi means not-hearing Krishna's teaching out of ahaṃkāra (ego-sense of being the autonomous doer); the same ahaṃkāra released in V53 is now identified as the obstacle to receiving mat-prasāda; ahaṃkāra blocks surrender → blocks mat-prasāda → blocks liberation → vinaṅkṣyasi (perish/destruction); 18.58
ahaṅkāra-vimūḍhātmā: the one whose self is deluded by ego/I-sense; 3.27
ahiṃsā: non-injury — not causing harm to any being in thought, word, or deed; 13.8
ahiṃsā samatā tuṣṭi tapas dāna yaśas ayaśas: Non-injury, equanimity, contentment, austerity, charity, fame, infamy; 10.5
ahiṃsā satyam akrodhas tyāgaḥ śāntiḥ: ahiṃsā (non-injury/non-harming), satya (truth/honesty), akrodha (absence of anger), tyāga (renunciation/relinquishment), śānti (inner peace/tranquility); 16.2
aho bata: alas! / how terrible! — an exclamation of grief and horror; 1.44
airāvataṃ gajendrāṇāṃ: Among the lordly elephants, Airāvata; 10.27
ajaḥ: unborn; 2.20
ajaḥ api san avyaya-ātmā: though unborn, though of imperishable Self; 4.6
ajānatā mahimānam tavedaṃ: not knowing this greatness of Yours; 11.41
ajñaḥ ca aśraddadhānaḥ ca saṃśaya-ātmā vinaśyati: the ignorant, the faithless, the doubting self — all perish; 4.40
ajñānaṃ cābhijātasya pārtha sampadam āsurīm: and ajñāna (ignorance — fundamental misperception of reality), belonging to one born (abhijātasya) to the demonic wealth (āsurī sampad), O Pārtha — ignorance as root-cause; 16.4
ajñānāṃ karma-saṅginām: of the ignorant who are attached to actions; 3.26
ajñānaṃ tamasaḥ phalam: ignorance (ajñāna) is the fruit of tamasic karma — the accumulation of tamas deepens nescience; 14.16
ajñānam yad ataḥ anyat: 'Whatever is contrary to this (ataḥ = from this, anyat = different/other) is declared to be ignorance (ajñāna)'; 13.12
ajñānena āvṛtam: covered/veiled by ignorance; 5.15
akarmaṇi ca karma yaḥ: and who sees action in inaction; 4.18
akīrti-karam: causing dishonor / leading to infamy; 2.2
akīrtiṃ cāpi bhūtāni: and people will speak of your dishonor; 2.34
akledyaḥ aśoṣyaḥ eva ca: cannot be made wet, cannot be dried; 2.24
akṛta-buddhitvān: due to unrefined/unpurified intelligence (akṛta = not-made/unrefined + buddhi = intelligence + tvāt = due to) — the cause of the false vision: the buddhi (intellect) that has not been refined through sattva/tapas/tyāga practices cannot see the five-cause reality; 18.16
akṛtena api na kaścana: by inaction also no loss; 3.18
akṛtsna-vidaḥ mandān kṛtsna-vit na vicālayet: the one of complete knowledge should not disturb the slow ones of incomplete knowledge; 3.29
akṣara / svabhāva / visarga — the three definitions in v3: Brahman as Imperishable, Adhyātma as its own-being manifestation, Karma as the creative cosmic outflow — three interlocking definitions; 8.3
akṣaram anirdeśyam avyaktaṃ paryupāsate: worship the Imperishable, the Indefinable, the Unmanifest; 12.3
akṣaraṃ brahma paramaṃ / svabhāvo'dhyātmam ucyate: The Imperishable is the Supreme Brahman / its dwelling as svabhāva is called Adhyātma; 8.3
akṣarāṇāṃ a-kāraḥ asmi: Among letters/syllables I am the letter A; 10.33
alpa-buddhayaḥ prabhavanty ugra-karmāṇaḥ: of small/limited understanding (alpa-buddhayaḥ), they arise (prabhavanty) with fierce/cruel actions (ugra-karmāṇaḥ) — the logic of destruction follows from the small view; 16.9
amalān: spotless, pure, untainted (amala = without mala/impurity); these worlds are characterized by absolute purity; 14.14
amānitvam: absence of pride/self-importance — not claiming honor for oneself; absence of māna (honour-craving); 13.8
amī tvāṃ sura-saṅghāḥ viśanti: these hosts of gods/suras enter You; 11.21
amṛtam aśnute: attains immortality (amṛtam = the deathless; aśnute = enjoys, savors, reaches — the same verb as Ch.13 V13: amṛtam aśnute); 14.20
amṛtam ca eva mṛtyuḥ ca sat asat ca aham arjuna: I am immortality and also death — being and non-being, O Arjuna; 9.19
amṛtasya avyayasya ca: of the Immortal (amṛta = deathless, the nectar of immortality) and the Imperishable/Immutable (avyaya = without decay or change); 14.27
anabhisandhāya: without having aimed at/directed toward (an + abhisandhāya; abhisandhāya = having targeted/directed) — the key inner gesture: the mokṣa-seeker performs the act but does not pre-lock the mind onto any fruit; contrast with V21's abhisandhāya phalam; 17.25
anabhisnehaḥ: without sticky attachment / without clinging; 2.57
anabhiṣvaṅgaḥ: non-identification, non-self-entwining — not wrapping one's identity around beloved people or things (abhi = toward + svaṅga = embrace/self-entanglement); 13.10
anādi mat-param brahma: Brahman — beginningless (anādi), with Me as its highest (mat-param = mat [Me] + param [highest/ultimate]); 13.13
anādī ubhau api: both (ubhau) of them are indeed (api) beginningless (anādī = dual nominative of anādi = without beginning); 13.20
anāditvaṃ nirguṇatvam: beginninglessness (anāditva) and freedom from the guṇas (nirguṇatva) — the two defining attributes of Paramātmā; 13.32
anahaṃkāraḥ: absence of I-making — not constructing an ego-identity around experiences, actions, or roles; 13.9
anahaṃvādī: non-I-proclaimer; one who does not assert 'I did this' or identify as the special doer; the sāttvic actor acts without ahaṃkāra (I-making); contrast with V24's sāhaṃkāreṇa (rājasic actor); 18.26
ananta deveśa jagan-nivāsa: O Infinite, O Lord of Gods, O Abode of the Universe!; 11.37
ananta-vīryāmita-vikramas tvaṃ: You are of infinite valor/power and immeasurable prowess; 11.40
anantaḥ ca asmi nāgānāṃ: Among the Nāgas I am Ananta (Śeṣa); 10.29
ananya-cetāḥ satataṃ / yaḥ māṃ smarati nityaśaḥ: With undivided (single-pointed) consciousness, constantly / who remembers Me daily/continuously; 8.14
ananyāḥ cintayantaḥ māṃ ye janāḥ paryupāsate: Those people who worship Me, thinking of Me without division, without other; 9.22
ananyayā bhaktyā: Through devotion undivided — to no other; 11.54
ananyenaiva yogena māṃ dhyāyantaḥ upāsate: worship Me, meditating on Me, through undivided yoga alone; 12.6
anapekṣya: without regarding/ignoring (a + apekṣya = not-having-considered; from apekṣ = to look toward, to consider); the key participial: all four items — anubandha, kṣaya, hiṃsā, pauruṣa — are ignored via this single act of non-consideration; anapekṣya IS the tāmasic cognitive failure in action; 18.25
anapeṣaḥ śuciḥ dakṣaḥ udāsīnaḥ gata-vyathaḥ: without dependence, pure, capable, uninvolved/indifferent, one from whom distress has gone; 12.16
anārya-juṣṭam: unworthy of an Aryan (noble person) / not practiced by the noble; 2.2
anāśinaḥ aprameyasya: of the indestructible and immeasurable; 2.18
anāśritaḥ: without depending on / not taking shelter of (anā = without, āśrita = depending on, seeking refuge in); 6.1
anātmanaḥ: of the one who has not conquered the self; 6.6
anayoḥ tattva-darśibhiḥ: by those who see reality / by seers of truth; 2.16
aneka-citta-vibhrāntā moha-jāla-samāvṛtāḥ: bewildered (vibhrāntāḥ) by many (aneka) thoughts/fancies (citta), enveloped/covered (samāvṛtāḥ) by the net (jāla) of delusion (moha) — two images: mental scatter + delusion as net; 16.16
aneka-divya-ābharaṇam divya-aneka-udyata-āyudham: With countless divine ornaments, with countless divine weapons uplifted; 11.10
aneka-janma / parāṃ gatim (the multi-lifetime arc complete): many births / the highest goal — the V40-45 arc reaches its culmination; 6.45
aneka-janma-saṃsiddhaḥ tataḥ yāti parāṃ gatim: perfected through many births, then goes to the highest goal; 6.45
aneka-vaktra-nayanam aneka-adbhuta-darśanam: With countless mouths and eyes, with countless wondrous sights; 11.10
anena prasaviṣyadhvam eṣa vo 'stv iṣṭa-kāma-dhuk: anena = by this (yajna); prasaviṣyadhvam = let this sustain/nourish you (prosper you); eṣa vaḥ astu = let this be for you; iṣṭa-kāma-dhuk = the fulfiller of wished-for desires (iṣṭa = desired/cherished; kāma = desire; dhuk = milker/fulfiller; the image of the cow that gives wished-for milk — yajna as the cosmic wish-fulfilling mechanism when honoured); 3.10
anicchann api balād iva niyojitaḥ: even unwilling — as if forced by power; 3.36
aniketa: without fixed home — the wandering, unattached one; 12.19
anīketaḥ sthira-matiḥ bhaktimān me priyo naraḥ: without fixed home, steady-minded, devoted — that man is dear to Me; 12.19
aniṣṭam iṣṭaṃ miśraṃ ca tri-vidhaṃ karmaṇaḥ phalam: the three-fold (tri-vidham) fruit (phalam) of action (karmaṇaḥ): undesirable/evil (aniṣṭam), desirable/good (iṣṭam), and mixed (miśram) — the three categories of karmic result; all action of the non-tyāgī falls into one of these three; 18.12
anityāḥ: impermanent / not lasting; 2.14
anityam asukham lokam imam prāpya bhajasva mām: Having obtained this impermanent, joyless world — worship Me!; 9.33
annāt bhavanti bhūtāni: beings come into being from food; 3.14
anta-kāle 'pi brahma-nirvāṇam: even at the time of death, one attains brahma-nirvana; 2.72
anta-kāle ca mām eva smaran muktvā kalevaram yaḥ prayāti: whoever departs, at the final time, remembering Me alone, having left the body; 8.5
antar-ārāmaḥ: whose delight is within / whose recreation is inner (ārāma = garden, place of delight — metaphor for where one rests and plays); 5.24
antavantaḥ ime dehāḥ: these bodies have an end / these bodies are finite; 2.18
antavat phala vs. ananta gati — the central contrast of v23: finite fruit vs. infinite destination — the Gita's teaching on the limitation of partial worship and the fullness of Supreme-worship; 7.23
antavat tu phalaṃ teṣāṃ tad bhavati alpa-medhasām: but the fruit of those men of small understanding is finite — it comes to an end; 7.23
anubandhaṃ kṣayaṃ hiṃsām anapekṣya ca pauruṣam: without regarding (anapekṣya = not looking at, ignoring) the consequence/result (anubandham = what follows, the downstream consequence), the loss/waste (kṣayam = destruction/loss), the harm/injury to beings (hiṃsā), and also (ca) one's own capacity/manhood (pauruṣam = capability, strength); 18.25
anudvega-karaṃ vākyaṃ satyaṃ priya-hitaṃ ca yat: speech/words (vākyam) that do not cause excitement/distress (anudvega-karam = not-agitation-making), that are true (satyam), agreeable (priya) and beneficial (hitam) — the four-fold standard of sattvic speech; 17.15
anudvigna-manāḥ: mind not agitated / not disturbed; 2.56
anumantā ca: and the permitter/sanctioner (anumantṛ = one who gives permission, anumati = consent) — the Puruṣa that 'permits' all phenomena to arise in its field; 13.23
anyāni saṃyāti navāni dehī: the embodied soul moves on to other, new ones; 2.22
anyāyenārtha-sañcayān: hoards of wealth (artha-sañcayāḥ) accumulated through unjust/improper means (anyāyena) — the means are corrupt because the worldview (V8) provides no restraint; 16.12
anye ca bahavaḥ: and many others; 1.9
anye sāṃkhyena yogena: Others (anye) by Sāṃkhya yoga — the yoga of discriminative knowledge, discerning puruṣa from prakṛti as taught in this very chapter; 13.25
anye tu evam ajānantaḥ śrutvā anyebhyaḥ upāsate: But others (anye), not knowing (ajānantaḥ) in this way (evam), having heard (śrutvā) from others (anyebhyaḥ), worship/practise devotion (upāsate); 13.26
apaiśunam dayā bhūteṣu aloluptvam: apaiśuna (freedom from tale-telling/backbiting), dayā bhūteṣu (compassion toward all beings), aloluptva (freedom from covetousness/greed); 16.2
apāne juhvati prāṇam / prāṇe apānam: offer the in-breath (prāṇa) into the out-breath (apāna); offer apāna into prāṇa; 4.29
aparā iyam — itas tu anyāṃ prakṛtiṃ viddhi me parām: this is the lower (aparā) — but know My other, higher nature (parā), distinct from this; 7.5
aparā-prakṛti / aṣṭadhā (the sāṃkhya-gita synthesis): the eight-element lower nature — where Sāṃkhya's cosmic categories become Krishna's self-disclosure; 7.4
aparaṃ bhavataḥ janma / paraṃ janma vivasvataḥ: aparaṃ bhavataḥ janma = your (Krishna's) birth is later/subsequent (apara = later, after; Arjuna's logical point: you were born after Vivasvān, who lived at the beginning of time); paraṃ janma vivasvataḥ = Vivasvān's birth was earlier/prior (para = earlier, prior; Vivasvat = the sun-god of the solar age — the 'earlier' one); the opposition aparaṃ/paraṃ frames Arjuna's logical trap, which V5-7 will dissolve by revealing divine birth is categorically different from human birth; 4.4
aparaṃ bhavataḥ janma paraṃ janma vivasvataḥ: Your birth is later; Vivasvān's birth was earlier; 4.4
aparaspara-sambhūtam: arisen from mutual union (aparaspara = of each other, paraspara = mutual; sambhūta = arisen) — the purely materialist account: world is only matter + matter; 16.8
apare ... apare — the organizing structure of v25-30: 'others do this' — a survey of spiritual approaches; 4.25
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati: others — with regulated food — offer the prāṇas into the prāṇas; 4.30
aparyāptam: unlimited / immeasurable; 1.10
apaśyat deva-devasya śarīre pāṇḍavaḥ tadā: Then Arjuna SAW — in the body of the God of gods; 11.13
aphalākāṅkṣibhiḥ yajño vidhi-diṣṭaḥ yaḥ ijyate: the sacrifice (yajño) that is performed (ijyate) as prescribed by ordinance (vidhi-diṣṭaḥ) by those not desiring fruit (aphalākāṅkṣibhiḥ = a+phala+āṅkṣin = non-fruit-seekers); 17.11
aphalākāṅkṣibhir yuktaiḥ: by those not desiring fruit (aphalākāṅkṣibhiḥ = non-fruit-seekers) who are disciplined/yoked (yuktaiḥ = connected, regulated, self-controlled); 17.17
aphalaprepsunā karma yat tat sāttvikam ucyate: by one not desirous of fruit (aphalaprepsunā = a + phala + prepsuna = non-fruit-desirer), whatever action (yat karma) — that (tat) is said/called (ucyate) sāttvic (sāttvikaṃ); 18.23
api cet asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛttamaḥ: even if you were the most sinful of all sinners; 4.36
api cet sudurācāraḥ bhajate mām ananya-bhāk: Even if the most evil-doer worships Me with undivided devotion; 9.30
api trailokya-rājyasya hetoḥ: even for the kingdom of the three worlds; 1.35
aprakāśaḥ apravṛttiḥ ca: aprakāśa (darkness, non-illumination — the opposite of sattva's prakāśa) and apravṛtti (non-activity, inertia — the opposite of rajas's pravṛtti); 14.13
aprāpya māṃ nivartante mṛtyu-saṃsāra-vartmani: Not attaining Me, they return on the path of the death-bound saṃsāra; 9.3
aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati: not having attained perfection in yoga — what destination does that person reach, O Krishna?; 6.37
apratiṣṭhaḥ mahābāho vimūḍhaḥ brahmaṇaḥ pathi: without support, O mighty-armed, deluded on the path of Brahman; 6.38
apunar-āvṛttim: non-return / the state of no more coming back (to rebirth); 5.17
arāga-dveṣataḥ: without rāga (attraction/love) and dveṣa (aversion/hatred) — the emotional neutrality of sāttvic karma; not cold or mechanical, but genuinely free from the push-pull of rāga-dveṣa that distorts action; 18.23
aratiḥ jana-saṃsadi: disrelish/aversion for gatherings of people — distaste for idle crowds, gossip, noisy society; 13.11
arisūdana: O Arisudana — slayer of enemies (addressing Krishna); 2.4
arjuna-viṣāda-yogaḥ: the Yoga of Arjuna's Grief / Arjuna Vishada Yoga; 1.47
asad ity ucyate pārtha: that is called (ucyate) asat (not-real, not-good, not-being), O Pārtha — the ultimate verdict: without śraddhā, even correct external religious action is asat — non-existent in spiritual value; 17.28
asakta-ātmā: whose self is unattached / one who does not cling to sense contacts; 5.21
asakta-buddhiḥ sarvatra jitātmā vigata-spṛhaḥ: one whose buddhi/intellect is unattached (asakta = a + sakta = non-clinging) everywhere (sarvatra = in all places/situations), who has conquered the self (jitātmā = conquered-self, from ji + ātmā = one who has won the self/inner instrument), whose desire/craving has departed (vigata-spṛhaḥ = vigata + spṛha = gone-desire, from vi + gam + spṛh); 18.49
asaktaḥ karma-yogam ārabhate: without attachment, undertakes karma-yoga; 3.7
asaktam sarva-bhṛt ca eva: unattached (asakta) yet the bearer/supporter (sarva-bhṛt = supporter of all) of all — second paradox; 13.15
asaktiḥ: non-attachment — the quality of not clinging to persons, outcomes, or objects; 13.10
aśamaḥ spṛhā: unrest/lack of stillness (aśama = not śānta/quiet), longing/desire (spṛhā = craving for objects); 14.12
asaṃmūḍhaḥ: undeluded / not confused / clear-minded; 5.20
asaṃmūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate: That one is undeluded among mortals — and freed from all sins; 10.3
asaṃśayaṃ mahābāho mano durnigrahaṃ calam: Without doubt, O mighty-armed, the mind is difficult to restrain and restless; 6.35
asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tac chṛṇu: how you shall know Me completely, without doubt — hear that; 7.1
asaṃyata-ātmanā yogaḥ duṣprāpaḥ iti me matiḥ: yoga is hard to attain by one of uncontrolled self — such is my conviction; 6.36
asaṅga-śastreṇa dṛḍhena chittvā: having cut (chittvā) with the firm (dṛḍha) weapon (śastra) of non-attachment (asaṅga) — the prescribed remedy: not analysis but the axe of vairāgya; 15.3
asannyasta-saṃkalpaḥ: one who has not renounced saṃkalpa (asannyasta = un-renounced; saṃkalpa = self-willed intention, ego-driven mental resolve, desire-rooted planning — from sam + kḷp = to intend purposefully); 6.2
aśāntasya kutaḥ sukham: for the unpeaceful, where is happiness?; 2.66
aśāstra-vihitaṃ ghoraṃ tapyante ye tapo janāḥ: those people (ye janāḥ) who practice (tapyante) terrible/fierce (ghoram) austerity (tapas) not prescribed/enjoined by śāstra (aśāstra-vihitam) — unauthorized extreme self-mortification; 17.5
aśastram: unarmed / without weapon; 1.45
asat-kṛtam avajñātam: without proper respect (asat-kṛtam = not done with due honor) and with contempt/disrespect (avajñātam = disregarded, despised) — the giving act itself is tainted by contempt; 17.22
asatyam apratiṣṭhaṃ te jagad āhur anīśvaram: they (te — the āsurī people) declare (āhuḥ) the world (jagat) to be without truth (asatyam), without foundation/support (apratiṣṭham), without a Lord/God (anīśvaram) — the nihilistic cosmological view; 16.8
asau mayā hataḥ śatrur haniṣye cāparān api: that (asau) enemy (śatruḥ) has been killed (hataḥ) by me (mayā); and I will kill (haniṣye) others too (aparān api) — the violent power-dimension of the ego-monologue; 16.14
aśeṣeṇa: without remainder/exhaustively (a + śeṣa = no-remainder); Krishna uses this word to signal that the three-fold analysis of buddhi and dhṛti that follows will be complete and leave nothing out; a teaching-marker indicating systematic comprehensiveness; 18.29
aśeṣeṇa / ātmani atho mayi: aśeṣeṇa = without remainder/completely (a = without; śeṣa = remainder/residue; aśeṣeṇa = leaving no remainder behind — total vision); ātmani = in the Self (locative — you will SEE all beings IN the Self, located there); atho mayi = and then in Me (atho = and then/moreover; mayi = in Me; the progression: first you see all in the universal ātman, then specifically in Krishna as its personal expression); the vision is double and complete: cosmic Self + personal Divine; 4.35
asmākam: of us / on our side; 1.7
asmin raṇa-samudyame: in this battle-endeavour; 1.22
aśocyān anvaśocaḥ tvam: you grieve for those who should not be grieved for; 2.11
aśraddadhānāḥ puruṣāḥ dharmasya asya parantapa: Persons without śraddhā for this dharma (teaching), O scorcher of foes; 9.3
aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat: whatever (yat) is offered/sacrificed (hutam), given (dattam), austerity practiced (tapas taptam = tapas undergone), and done (kṛtam) — all four sacred acts — without śraddhā (aśraddhayā = with absence of śraddhā); 17.28
aśru-pūrṇa-ākula-īkṣaṇam: his eyes full of tears and troubled; 2.1
asvargyam: not leading to heaven / not meritorious; 2.2
aśvatthaḥ sarva-vṛkṣāṇāṃ: The Aśvattha (sacred fig/pipal) among all trees; 10.26
aśvattham prāhur avyayam: they call (prāhur) the aśvattha indestructible (avyayam) — the fig tree as symbol of saṃsāra, ever-changing yet metaphysically persistent; 15.1
aśvatthāmā: Ashvatthama — Drona's son; 1.8
atandritaḥ: without laziness / with full alertness; 3.23
atapaskāya, nābhaktāya, aśuśrūṣave, yo abhyasūyati: four disqualifications for receiving the Gita's teaching: (1) without tapas = not willing to accept inner discipline; (2) without bhakti = no devotion to the Divine; (3) aśuśrūṣu = not wanting to hear/serve (the guru-student relationship is not valued); (4) abhyasūyati (finds fault with/criticizes Me) = the one who cannot receive any teaching from the Divine; these four together define who CANNOT receive the deepest teaching, implying that the positive qualities (tapas, bhakti, service-orientation, non-criticism) are the prerequisites; 18.67
atattvārthavad alpaṃ ca tat tāmasam udāhṛtam: not having the essence of reality as its object (atattvārthatvat = not-having-true-object; a + tattva + artha + vat), and trivial/limited (alpam), that (tat) is declared (udāhṛtam) tāmasic (tāmasam) — tāmasic knowledge: irrational, false in its object, trivially narrow; 18.22
atha: then / now / at this point; 1.20
atha cet tvam ahaṃkārān na śroṣyasi vinaṅkṣyasi: but (atha cet = but if) you (tvam), from egotism (ahaṃkārāt = from ahaṃkāra = from ego-sense), will not hear (na śroṣyasi = shall-not-hear, future; not-listening/not-attending-to), you will perish (vinaṅkṣyasi = shall-be-destroyed, from vi + naś = completely-perish) — the stark alternative: ahaṃkāra blocks mat-prasāda → destruction; 18.58
atha cet tvam imaṃ dharmyam: but if you think this righteous; but if you do not fight this righteous; 2.26 2.33
atha cittaṃ samādhātuṃ na śaknoṣi mayi sthiram: if, however, you are unable to place the mind steadily in Me; 12.9
atha etad apy aśakto'si kartuṃ mad-yogam āśritaḥ: if you are unable to do even this, taking refuge in My yoga; 12.11
atha kena prayuktaḥ / pūruṣaḥ: atha = now then (the particle of transition — Arjuna has absorbed Ch.3 V1-35 and now frames the diagnostic question); kena prayuktaḥ = impelled by what (kena = by what?; prayuktaḥ = set-in-motion, driven; pra + yuj = to yoke/drive forward; the question is about the impelling force behind sin); pūruṣaḥ = a person (any human being — the question is universal, not just about Arjuna); Arjuna's kena reveals he already understands that sin is not freely chosen but driven by a force; 3.36
atha vā bahunā etena kiṃ jñātena tava arjuna: But O Arjuna — what need do you have of knowing all this much?; 10.42
athavā yoginām eva kule bhavati dhīmatām: or else, in the very family of wise yogis is born; 6.42
ato 'smi loke vede ca prathitaḥ: therefore (ataḥ) I am celebrated/renowned (prathitaḥ) in the world (loke) and in the Veda (vede) — the name has cosmic and scriptural authority; 15.18
atra: here / in this army; 1.4
avācya-vādāṃś ca bahūn: many unspeakable words; 2.36
avajānanti māṃ mūḍhāḥ mānuṣīṃ tanum āśritam: The foolish disregard Me — dwelling in human form; 9.11
avāpya bhūmāu asapatnam ṛddham rājyam: even if I were to gain on earth an unrivalled, prosperous kingdom; 2.8
avaśaḥ api hriyate (carried even involuntarily): the power of accumulated practice: the saṃskāras become self-propelling; 6.44
avaśaḥ prakṛti-jair guṇaiḥ: helplessly by the qualities born of Prakriti; 3.5
avaśaṃ prakṛter vaśāt — helpless under prakriti's sway: V8's 'helpless under prakriti's sway' (avaśam prakṛter vaśāt) describes the conditioned human default — and is the Gita's diagnosis of why liberation teaching is needed; 9.8
avaśo kariṣyasi: will do helplessly/involuntarily/without mastery (avaśas = a + vaśa = without-control, without-mastery); the deepest point: not only will Prakṛti compel (V59), but it will do so with Arjuna avaśas (without his control, helplessly). The ahaṃkāra that thinks it is freely refusing to fight is the least-free position — it is moha (delusion). The truly free position is V57's mac-citas (mind-in-Me) which transforms the compelled action into conscious offering.; 18.60
avasthitāḥ: stationed / standing; 1.11
avasthitān: arrayed / standing there; standing / arrayed there; 1.22 1.27
avibhaktam ca bhūteṣu vibhaktam iva ca sthitam: undivided (avibhakta) yet appearing as if (iva = as if) divided (vibhakta) in beings (bhūteṣu) — Brahman is one, appearing as many; 13.17
avibhaktaṃ vibhakteṣu: undivided among the divided — the characteristic non-dual perception: the apparent division (vibhakta = separated) is seen as not actually dividing the underlying One (avibhakta = undivided); this is the Upaniṣadic ekam eva advitīyam (One alone without second) applied as a mode of perception; 18.20
avibhaktaṃ vibhakteṣu taj jñānaṃ viddhi sāttvikam: undivided/inseparate (avibhaktam) in the divided/multiple (vibhakteṣu) — that (tat) knowledge (jñānam) know (viddhi) as sāttvic (sāttvikaṃ) — the unity in multiplicity: the One undivided in the apparently many; 18.20
avidhi-pūrvakam — the significance of this qualification: V23's avidhi-pūrvakam (not by the ordained method) is the verse's most philosophically complex term: it qualifies the worship's mode without invalidating its destination (mām eva); 9.23
avikāryaḥ ayam ucyate: this is said to be unchangeable / without modification; 2.25
avināśi tu tad viddhi: know that to be indestructible; 2.17
avyabhicāriṇī: never-deviating/unswerving (a + vi + abhi + car = without-deviating); the sāttvic dhṛti does not occasionally waver and then return — it is constitutionally unwavering; this is not rigid stubbornness (like tāmasic stabdha) but the natural steadiness of a mind grounded in yoga/Self; it does not deviate because there is nothing pulling it away; 18.33
avyaktā hi gatir duḥkhaṃ dehavadbhir avāpyate: indeed the unmanifest path/goal is attained with difficulty by those who have bodies; 12.5
avyakta-ādīni bhūtāni: beings are unmanifest in their beginning; 2.28
avyakta-nidhanāni eva: and unmanifest in their end (at death); 2.28
avyaktaḥ akṣaraḥ iti uktaḥ / tam āhuḥ paramāṃ gatim: What is called unmanifest (and) Imperishable — that they call the Supreme Goal; 8.21
avyaktaḥ ayam: this is unmanifest / cannot be made visible; 2.25
avyaktam: the unmanifest — mūla-prakṛti, the primordial undifferentiated matrix of all matter; 13.6
avyaktaṃ vyaktim āpannaṃ manyante mām abuddhayaḥ: the unwise regard Me — the unmanifest — as having come into manifestation; 7.24
avyaktāt vyaktayaḥ sarvāḥ prabhavanty ahar-āgame: From the unmanifest, all manifested (beings) emerge at the approach of day; 8.18
avyaya īśvaraḥ: the inexhaustible (avyaya) Lord (Īśvara) — avyaya echoes the avyaya of V1 (aśvattha) and the avyayaṃ padam (V4); now the avyaya is the Puruṣottama Himself; 15.17
ayaneṣu: in the positions / at the strategic points; 1.11
ayathāvat: not-as-it-really-is; distorted perception; yathāvat = as-it-really-is (the sāttvic knowledge of Ch.13 V12, Ch.18 V20 etc.); ayathāvat is the rājasic epistemic failure: partial, approximate, colored by desire, seeing right and wrong but mixing them up; not totally blind like tāmasic (V32) but importantly wrong; 18.31
ayathāvat prajānāti buddhiḥ sā pārtha rājasī: does not know/discern (prajānāti = knows/perceives fully) correctly/as-they-really-are (ayathāvat = not-as-it-really-is; a + yathā + vat = not-in-the-true-manner), that (sā) buddhi (intellect), O Pārtha, is rājasic (rājasī) — the defining marker: ayathāvat (not-correctly, distorted perception); 18.31
ayatiḥ śraddhayā upetaḥ yogāt calita-mānasaḥ: the one who is uncontrolled, though endowed with faith, whose mind has wandered from yoga; 6.37
ayogataḥ: without yoga / without inner union; 5.6
ayuktaḥ: the non-yogi / the unjoined one; 5.12
ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtikaḥ alaḥ: undisciplined/unsteady (ayukta = a + yukta = unyoked/not-joined), vulgar/common/unrefined (prākṛta = of-the-common-prakṛti, crude), obstinate/arrogant/stiff (stabdha = stiff/rigid), deceitful/dishonest (śaṭha = crafty/dishonest), malicious/mischievous (naiṣkṛtika = injurious/ill-doing), lazy/indolent (alasa) — six tāmasic qualities; 18.28
ayuktasya: for the undisciplined / unyoked one; 2.66

B

bahavaḥ jñāna-tapasā pūtāḥ mad-bhāvam āgatāḥ: many, purified by the austerity of knowledge, have attained My being; 4.10
bahiḥ antaḥ ca bhūtānām: outside (bahiḥ) and inside (antaḥ) of all beings (bhūtānām) — Brahman is both the outer environment and the inner inhabitant of all creatures; 13.16
bahu-daṃṣṭrā-karālam: fearful/terrible with many tusks; 11.23
bahu-śākhā hy anantāḥ ca: but many-branched and endless are; 2.41
bahūnāṃ janmanām ante jñānavān māṃ prapadyate: at the end of many births, the one possessed of wisdom takes refuge in Me; 7.19
bahūni adṛṣṭa-pūrvāṇi paśya āścaryāṇi bhārata: And see many wonders never seen before, O descendant of Bharata; 11.6
bahūni me vyatītāni janmāni tava ca: many births of Mine have passed, and yours also, Arjuna; 4.5
bāhya-sparśeṣu: in outer touches / in external sense contacts; 5.21
bālāḥ: the childish / immature / uninformed; 5.4
balaṃ balavatāṃ ca aham kāma-rāga-vivarjitam: and I am the strength of the strong, devoid of desire and attachment; 7.11
bandhaṃ mokṣaṃ ca yā vetti buddhiḥ sā pārtha sāttvikī: and (ca) bondage (bandham) and liberation (mokṣam), that (yā) buddhi (intellect/discernment) that KNOWS (vetti = truly knows/discerns), that (sā) O Pārtha (son-of-Pṛthā, Arjuna), is sāttvic (sāttvikī) — the four pairs: pravṛtti-nivṛtti, kārya-akārya, bhaya-abhaya, bandha-mokṣa; 18.30
bandhuḥ: friend, ally; 6.6
bhajante māṃ — the bhakti root verb: they worship Me — the devotional act that opens V16's typology; 7.16
bhajanti ananya-manasaḥ jñātvā bhūtādim avyayam: They worship with undivided mind, knowing Me as the imperishable origin of all beings; 9.13
bhajati māṃ sarva-bhāvena bhārata: worships (bhajati) Me with all being/essence (sarva-bhāvena) — full-being devotion, not a fragment of oneself; O Bharata (Arjuna addressed); 15.19
bhaktaḥ asi me sakhā ca iti rahasyam uttamam: because you are My devotee and friend — this is the supreme secret; 4.3
bhaktiṃ mayi parāṃ kṛtvā: having offered supreme bhakti to Me; the act of teaching the Gita to qualified students IS itself an act of parā bhakti (supreme devotion). Teaching the Gita is not merely transmission of information but an act of worship of the Divine through service to the devotees. This is the karma-yoga principle at the teaching-level: the teacher who shares V66 with qualified students does so as an offering of parā bhakti — and this itself guarantees their liberation (mām evaiṣyati asaṃśayaḥ); 18.68
bhaktiṃ mayi parāṃ kṛtvā mām evaiṣyaty asaṃśayaḥ: having performed/offered (kṛtvā = having-done) supreme devotion/bhakti (parāṃ bhaktim = supreme bhakti) to Me (mayi), he will come (eṣyati = will come) to Me alone (mām eva), without doubt (asaṃśayaḥ = a + saṃśaya = without-doubt; doubts-absent) — the result: parā bhakti in the act of teaching + certain arrival at the Divine; 18.68
bhaktimān yaḥ sa me priyaḥ: who is endowed with devotion — he is dear to Me; 12.17
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: by/through devotion (bhaktyā = through bhakti), one fully-knows (abhijānāti = abhi + jñā = thoroughly knows; not mere knowledge but complete recognition) Me (mām), what I am (yāvān = how-great/what-extent I am) and who I am (yaś ca asmi = and who I am), in truth/truly (tattvataḥ = in-tattva-form = truly, in reality, as-the-essence-is) — bhakti is the INSTRUMENT of tattva-jñāna of the Divine; 18.55
bhaktyā tv ananyayā śakya aham evaṃ-vidho'rjuna: But through undivided/exclusive devotion alone I — in this form — can be, O Arjuna; 11.54
bhaktyā...abhijānāti...tattvataḥ: by bhakti one TRULY knows (tattvataḥ) — this is the supreme epistemological claim of the Gita: the deepest knowledge of the Divine (yāvān = what-extent = the magnitude/nature of God; yaś = who) is accessible only through bhakti, not through philosophical analysis alone. This verse directly answers Ch.7 V1's promise (mām pūrṇam jñāsyasi) and Ch.11 V54's na vedair na tapasā na dānena na ijyayā — only by ananya-bhakti (undivided devotion) can one truly know and enter the Divine.; 18.55
bhārata: O descendant of Bharata (Sanjaya addressing Dhritarashtra); O Bharata — Dhritarashtra (descendent of Bharata); 1.24 2.10 2.14 13.34
bharatarṣabha: O bull of the Bharatas (bharata = descendant of Bharata; ṛṣabha = bull = the best) — Arjuna addressed with a title of excellence; 13.27
bharatarṣabha / tasmāt ādau niyamya: bharatarṣabha = O bull of the Bharatas (bharata = descendant of Bharata; ṛṣabha = bull, the most powerful/noble of the herd — an epithet dignifying Arjuna before the fierce instruction); tasmāt ādau niyamya = therefore, controlling FIRST (tasmāt = therefore, from the analysis just completed; ādau = first, at the outset — strategy: begin with the accessible level, the senses, before the deeper work of intellect); 3.41
bhartā bhoktā maheśvaraḥ: the supporter (bhartā = bearer, sustainer), the experiencer (bhoktā = enjoyer), the Great Lord (maha + īśvara = the great controller); 13.23
bhāsas tavogrāḥ pratapanti viṣṇo: Your fierce rays/splendors scorch all, O Viṣṇu!; 11.30
bhasmasāt kurute / edhāṃsi: bhasmasāt kurute = reduces completely to ash (bhasma = ash; sāt = into the state of; bhasmasāt = ash-making; kurute = makes/does — the fire MAKES the wood into ash, it does not partially burn it); edhāṃsi = fuel/wood for fire (from edh = dry kindling, that which catches fire readily); samiddhaḥ agniḥ = the kindled/blazing fire (samiddha = fully kindled, blazing; not a smouldering fire but a fully fed blaze) — just as blazing fire completely converts fuel to ash leaving nothing, so jñānāgni leaves no karma-residue; 4.37
bhāva-saṃśuddhiḥ: purity/complete-purification (saṃ-śuddhi = thorough purification) of motive/feeling/bhāva (bhāva = the inner state, emotion, intention, attitude) — not just clean action but clean intention; 17.16
bhavāmi na cirāt pārtha mayy āveśita-cetasām: I become (their deliverer) without delay, O Pārtha, for those whose consciousness is fixed in Me; 12.7
bhavān: yourself / Your Honour (Drona); 1.8
bhāvanā: contemplation / meditative cultivation; 2.66
bhavantaḥ: you (all) — respectful plural; 1.11
bhavanti bhāvā bhūtānāṃ matta eva pṛthag-vidhāḥ: The various conditions of beings arise from Me alone; 10.5
bhavanti sampadaṃ daivīm abhijātasya bhārata: these constitute (bhavanti) the divine wealth/endowment (sampadaṃ daivīm) of one born (abhijātasya) to divine nature, O Bharata — the seal of the 26-quality list; 16.3
bhavāpyayau hi bhūtānāṃ śrutau vistaraśaḥ mayā: The origin and dissolution of beings have been heard in full from You; 11.2
bhavatīti anuśuśruma: so it is said / thus we have heard; 1.43
bhavaty atyāgināṃ pretya: this accrues (bhavati) for non-abandoners (atyāginām = a + tyāgin = those who have not practiced tyāga) after death (pretya = after having passed on, in the next life); 18.12
bhaviṣyati na ca me tasmād anyaḥ priya-taro bhuvi: nor (na ca) will there be (bhaviṣyati = will-be, future) another (anyaḥ = another) dearer (priya-taraḥ = comparative of priya = dearer) to Me (me) on earth (bhuvi = on-earth) than that one (tasmāt = than-that) — extending the superlative into the future: not just now, but ever, no one on earth will be dearer; 18.69
bhayāt raṇāt uparataṃ: withdrawn from battle out of fear; 2.35
bheryaḥ: kettledrums / large war drums; 1.13
bhīma-abhirakṣitam: protected by Bhima; 1.10
bhīma-arjuna-samāḥ: equal to Bhima and Arjuna in battle; 1.4
bhīma-karmā: Bhima of terrible deeds / the one who does fearful things; 1.15
bhīṣma-abhirakṣitam: guarded/protected by Bhishma; 1.10
bhīṣma-droṇa-pramukhataḥ: in front of Bhishma and Drona; 1.25
bhīṣma-droṇa-sūtaputra: Bhīṣma, Droṇa, and the charioteer's son (Karṇa); 11.26
bhīṣmaḥ: Bhishma — the grandsire, greatest warrior of his age; 1.8
bhīṣmam eva: Bhishma alone / Bhishma specifically; 1.11
bhogāḥ: pleasures / enjoyments / sense gratifications; 5.22
bhogaiśvarya-gatiṃ prati: for the attainment of pleasure and power; 2.43
bhogaiśvarya-prasaktānām: those deeply attached to pleasure and power; 2.44
bhojanaṃ tāmasa-priyam: this food/eating (bhojanam) is dear (priyam) to the tāmasic — tamas naturally gravitates toward what is inert, depleted, decayed; 17.10
bhoktāram: the Enjoyer / the Receiver / the one who experiences — the ultimate recipient of all offerings (from bhuj = to enjoy, experience, receive); 5.29
bhramati iva ca me manaḥ: my mind seems to whirl / reel; 1.30
bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: causing to revolve/whirl (bhrāmayan = from bhram = to revolve, to wander; causative = causing-to-revolve) all beings (sarva-bhūtāni), as if mounted on a machine/yantra (yantrārūḍhāni = yantra + ārūḍha = machine-mounted, as-if-on-a-mechanism), by His māyā (māyayā = through-māyā) — the beings are like marionettes mounted on the machine of Prakṛti, whirled by the Lord's māyā; 18.61
bhrātṝn: brothers; 1.26
bhūta-bhartr ca tat jñeyam: that Knowable (jñeyam) is also the sustainer/bearer (bhartr = one who bears) of all beings (bhūta); 13.17
bhūta-bhāvana bhūteśa deva-deva jagat-pate: O Maker of beings, O Lord of beings, O God of Gods, O Lord of the universe; 10.15
bhūta-bhāvodbhava-karaḥ visargaḥ karma-saṃjñitaḥ: The creative emanation that causes the arising of beings' existence is known as Karma; 8.3
bhūta-bhṛt na ca bhūta-sthaḥ / mama ātmā bhūta-bhāvanaḥ: My Self — sustaining all beings yet not dwelling in beings — is the source that brings beings into being; 9.5
bhūta-grāmaḥ sa eva ayaṃ bhūtvā bhūtvā pralīyate: This same multitude of beings — having come into existence again and again — dissolves; 8.19
bhūta-grāmam imaṃ kṛtsnam avaśaṃ prakṛter vaśāt: This entire host of beings — helpless, under the sway of prakriti; 9.8
bhūtānām asmi cetanā: Among beings I am consciousness; 10.22
bhūtānām īśvaraḥ api san: though being the Lord of all beings; 4.6
bhūtāni yānti bhūtejyāḥ yānti mad-yājinaḥ api mām: Those who worship spirits go to spirits — and those who worship Me go to Me; 9.25
bhūtvā yāsyasi lāghavam: you will become an object of contempt; 2.35
bhūya eva śṛṇu me paramaṃ vacaḥ: Again — hear My supreme word; 10.1
bījaṃ māṃ sarva-bhūtānāṃ viddhi pārtha sanātanam: know Me, O Pārtha, as the eternal seed of all beings; 7.10
brahma na cireṇa adhigacchati: attains Brahman swiftly / without delay; 5.6
brahma sampadyate tadā: then (one) becomes Brahman (brahma sampadyate = attains/becomes Brahman); 13.31
brahma-agnau brahmaṇā hutam: offered into the fire of Brahman, by Brahman; 4.24
brahma-arpaṇam brahma haviḥ: the instrument of offering is Brahman; the offering (oblation) is Brahman; 4.24
brahma-bhūtaḥ: having become Brahman / identified with Brahman / Brahman-natured; 5.24
brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: Brahman-become (brahma-bhūtaḥ = brahma + bhūta = one-who-has-become-Brahman, established in Brahman), with tranquil/serene self/spirit (prasannātmā = prasanna + ātmā = clear/serene-self; prasanna = clear like undisturbed water), neither grieves (na śocati) nor desires (na kāṅkṣati) — the experiential signature of brahma-bhūta: serene equanimity, no grief, no desire; 18.54
brahma-bhūtaḥ...mad-bhaktiṃ labhate parām: brahma-bhūta → parā bhakti: the great paradox of the Gita. One might expect that brahma-bhūta (absorbed in Brahman/the impersonal Absolute) would lead AWAY from bhakti (devotion to the personal God). Instead, Krishna says brahma-bhūta leads TO parā bhakti. This is the Gita's distinctive non-dual theism: Self-realization and bhakti are not alternatives — brahma-bhūta IS the ground from which parā bhakti emerges naturally; 18.54
brahma-bhūyāya kalpate: becomes fit/ready (kalpate) for Brahman-becoming (brahma-bhūya = the state of becoming/being Brahman) — the highest possible destination; becomes fit for brahma-bhūta; brahma-bhūya = the state of being (bhūya) Brahman (brahma); kalpate = is capable, is qualified; V53 closes the three-verse portrait (V51-53) with the outcome: this person is READY to become brahma-bhūta. The actual brahma-bhūta state is described in V54.; 14.26 18.53
brahma-nirvāṇam: brahma-nirvāṇa — the extinction of separate self in Brahman / liberation in the supreme (nirvāṇa = extinction, from ni + vā = to blow out; brahma = ultimate reality); brahma-nirvāṇa — extinction of the separate self in Brahman / liberation in the Supreme; 5.24 5.25 5.26
brahma-saṃsparśa (key term): the touch of Brahman — intimate contact with the Absolute; 6.28
brahma-sūtra-pada (zoomed): passages of the Brahma Sūtras — the systematic Vedanta philosophy; 13.5
brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ: And also in the brahma-sūtra passages, with clear reasoning and definitive conclusions; 13.5
brahma-vit: knower of Brahman / one who knows the Supreme; 5.20
brahma-yoga-yukta-ātmā: whose self is joined to Brahman through yoga / united with Brahman; 5.21
brahmabhūta (key concept): Brahman-become — identity with the Absolute; 6.27
brahmacāri-vrate sthitaḥ: established in the vow of brahmacharya; 6.14
brahmacaryam ahiṃsā ca: continence/celibacy (brahmacarya); and (ca) non-harming/harmlessness (ahiṃsā) — the two restraints completing the eight components of bodily tapas; 17.14
brahmāgnau apare yajñam yajñena eva upajuhvati: others offer yajna itself as oblation into the fire of Brahman; 4.25
brahmaiva tena gantavyam brahma-karma-samādhinā: Brahman alone is to be reached by the one absorbed in Brahman-action; 4.24
brahmākṣara-samudbhavam: Brahman arises from the imperishable (akṣara); 3.15
brāhmaṇa-kṣatriya-viśāṃ śūdrāṇāṃ ca paraṃtapa: of Brāhmaṇas (brāhmaṇa), Kṣatriyas (kṣatriya), Vaiśyas (viśāṃ = of the viś/vaiśyas), and also (ca) of Śūdras (śūdrāṇāṃ), O scorcher-of-foes (paraṃtapa = foe-scorcher, Arjuna) — the four varṇas (social/vocational categories) all addressed together; 18.41
brahmaṇaḥ hi pratiṣṭhā aham: I (aham) am verily (hi = truly, emphatically) the ground/foundation/abode (pratiṣṭhā) of Brahman — the ultimate grounding of the Absolute in the Personal Divine; 14.27
brahmaṇaḥ mukhe vitatāḥ: brahmaṇaḥ mukhe = in the mouth/face of Brahman (brahmaṇaḥ = of Brahman; mukha = mouth/face/opening; brahmaṇo mukhe = spread out in/from Brahman's mouth); vitatāḥ = spread/extended (from vi + tan = to spread out wide); the image: all these diverse yajnas are spread out from Brahman's own mouth — as if Brahman breathes them forth or declares them; every valid form of sacred practice has Brahman as its source and its context; no yajna exists outside Brahman's own reality; 4.32
brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā: by that (tena = by that OṀ Tat Sat), the brāhmaṇas (brāhmaṇāḥ), the Vedas (vedāḥ), and yajñas (yajñāḥ) were appointed/constituted (vihitāḥ = ordained) in ancient times (purā = of old, in the beginning) — OṀ Tat Sat is the primordial ground of the entire Vedic order; 17.23
brāhmaṇasya vijānataḥ: for the Brahmin who truly knows; 2.46
brāhmaṇe: in a Brahmin / in a learned person of high standing; 5.18
brahmaṇi ādhāya: surrendering / placing / dedicating to Brahman; 5.10
brahmaṇi sthitaḥ: established in Brahman / resting in the Supreme; 5.20
brāhmī sthitiḥ: the Brahmic state / the state of Brahman; 2.72
bravīmi te: I tell you; 1.7
bṛhat-sāma tathā sāmnāṃ: Among the Sāma hymns, the Bṛhat-Sāman; 10.35
brūhi tan me: tell that to me; 2.7
buddhayo 'vyavasāyinām: the thoughts of the irresolute; 2.41
buddheḥ param buddhvā: knowing what is beyond the intellect; 3.43
buddher bhedam dhṛteś caiva guṇatas tri-vidhaṃ śṛṇu: the division/distinction (bhedam) of buddhi (intellect/discernment) and also (ca eva) dhṛti (firmness/constancy), three-fold (tri-vidham) by the guṇas (guṇatas) — hear (śṛṇu) — Krishna announces the next classification pair: buddhi and dhṛti will each be analyzed in three guṇa-types; 18.29
buddhi jñāna asaṃmoha kṣamā satya dama śama: Intelligence, wisdom, non-delusion, patience/forgiveness, truth, self-restraint, calmness; 10.4
buddhi-bhedam na janayet: should not create confusion/splitting in the intellect; 3.26
buddhi-grāhyam atīndriyam: grasped by the intellect, beyond the senses; 6.21
buddhi-nāśāt praṇaśyati: from the destruction of buddhi, one perishes; 2.63
buddhi-yogam upāśritya mac-citas sadā bhava: having resorted to buddhi-yoga (the yoga of discriminating intelligence; buddhi-yoga = yoga that operates through the purified buddhi), always (sadā) be one whose mind is in Me (mac-citas = mac + citas = My-minded, mind-fixed-in-Me), be (bhava) — the practice instruction: buddhi-yoga + mac-citta = constant mental abidance in Me; 18.57
buddhi-yogāt: from the yoga of intelligence/wisdom; 2.49
buddhi-yuktaḥ: one united with / yoked to wisdom; 2.50
buddhiḥ: intellect, discriminating intelligence — the faculty that cognizes, judges, and decides; 13.6
buddhiḥ buddhimatām asmi — tejaḥ tejasvinām aham: I am the intelligence of the intelligent — and the splendour of the splendid am I; 7.10
buddhiḥ vyatitariṣyati: your intellect will cross over; 2.52
buddhyā: with the intellect; 5.11
buddhyā dhṛti-gṛhītayā: with the intellect seized/held by patience/firmness; 6.25
buddhyā viśuddhayā: with purified buddhi; viśuddha = fully purified (vi + śudh = thoroughly-pure); the purified buddhi is the first prerequisite for brahma-bhūta; it is purified by sattva-cultivation, abhyāsa (practice), and the preceding steps (V49's jitātmā, asakta-buddhi, vigata-spṛha); this verse begins the qualitative description Krishna promised in V50; 18.51
buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca: endued/connected with (yukto) purified intellect (buddhyā viśuddhayā = buddhi-that-is-purified), and (ca) restraining/regulating (niyamya) the self/inner instrument (ātmānam) with firmness/fortitude (dhṛtyā = through dhṛti) — first two qualities of the brahma-bhūta path: pure buddhi + dhṛti-regulated self; 18.51
buddhyā yukto yayā pārtha: endowed with which intellect, O Partha; 2.39

C

ca eva: and also / as well; and also; 1.1 1.14 5.18
ca jāyate: and arises / occurs; 1.29
caila-ajina-kuśa-uttaram: covered in succession by cloth, deer-skin, and kusha grass (above); 6.11
cakṣuḥ ca eva antare bhruvoḥ: and having fixed the gaze between the eyebrows (cakṣus = eye/gaze, antare bhruvoḥ = between the two brows — the ājñā point in yogic tradition); 5.27
calam adhruvam: unsteady (cala = moving/unstable) and transient/not lasting (adhruvam = not-fixed/impermanent) — the two defining characteristics of rājasic tapas; rajas creates movement and impermanence; 17.18
camūm: army / military force; 1.3
cañcala / asthira / vaśam (key adjectives and destination): restless / unstable / control — the mind's two qualities named, and the one quality sought; 6.26
cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham: the mind is indeed restless, O Krishna — turbulent, strong, unyielding; 6.34
cañcalatvāt sthitiṃ sthirām na paśyāmi (the diagnosis): restlessness is the obstacle to stable foundation — Arjuna names the root problem; 6.33
cātur-varṇyaṃ mayā sṛṣṭaṃ guṇa-karma-vibhāgaśaḥ: the four varnas were created by Me according to the division of gunas and action; 4.13
catur-vidhā — the fourfold typology of devotees: four categories of spiritual seekers, all qualified as virtuous (sukṛtina), all turning to Krishna; 7.16
cetanā: consciousness-principle, the sentience that animates the body-field; 13.7
cetasā sannyasya...mac-citas sadā bhava: mentally renounce → keep mind constantly in Me; the two-movement practice: (1) cetasā sannyasya sarva-karmāṇi mayi = offer all actions mentally to Me (the sannyāsa that is internal, not external); (2) mac-citas sadā bhava = be perpetually mind-in-Me; this is the Gita's constant bhakti-yoga practice instruction for the person still engaged in worldly action (sarva-karmāṇi); 18.57
cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ: mentally/with the mind/consciousness (cetasā = with-mind/consciousness) all actions (sarva-karmāṇi) having renounced/dedicated (sannyasya = having-surrendered, from san + nyāsa = complete-placing; sannyāsa used here as the action of offering-unto-Me) to Me (mayi), with Me as the highest/supreme (mat-paraḥ = mat + para = Me-as-highest); 18.57
chandāṃsi yasya parṇāni yas taṃ veda sa veda-vit: whose leaves are the Vedic metres (chandas); he who knows THIS tree — that one is the true Veda-knower (veda-vit); 15.1
chinna-abhram (the torn-cloud simile): a cloud rent apart — belonging to neither ocean nor rain — the fallen yogi's feared state; 6.38
chinna-dvaidhāḥ: whose doubts are cut / whose duality is severed (chinna = cut, dvaidha = duality, wavering, doubt); 5.25
chinna-saṃśayaḥ: whose doubts are cut (chinna = cut/severed; saṃśayaḥ = doubts) — the doubts that were present at the start of the Gita (Arjuna's saṃśaya at Ch.18 V73 will be resolved); the tyāgī's doubts about whether to act or not, about which duty to follow, are all resolved through the sāttvic tyāga posture; 18.10
chittvā enam saṃśayam yogam ātiṣṭha uttiṣṭha bhārata: having cut this doubt — stand in yoga, arise, O descendant of Bharata; 4.42
cikīrṣuḥ loka-saṃgraham: cikīrṣuḥ = wishing to accomplish/motivated by (from kṛ = to do; desiderative = one who desires to do); loka-saṃgraham = world-welfare/world-holding (loka = world; saṃgraha = holding together, gathering, sustaining; the integrated welfare of all beings in the social/cosmic order) — the wise act the same externally but their motivation is loka-saṃgraha, not personal gain or attachment; 3.25
cintām aparimeyāṃ ca pralayāntām upāśritāḥ: taking refuge in (upāśritāḥ) immeasurable (aparimeyā) anxieties/worries (cintām) that end only at death (pralaya-antā) — the āsurī is burdened by limitless fear-driven planning until they die; 16.11
cūrṇitaiḥ uttamāṅgaiḥ: with crushed/powdered heads (uttamāṅga = highest limb = head); 11.27

D

dadāmi buddhi-yogam — divine gift of discriminating wisdom: V10.10's dadāmi (I give) establishes that the wisdom enabling final union is a divine gift, not merely human achievement; 10.10
dadāmi buddhi-yogaṃ taṃ yena mām upayānti te: I give that yoga of wisdom by which they come to Me; 10.10
dadhmau: blew / sounded; 1.12 1.15
daiva āsura eva ca: the divine (daiva) and the āsura (demoniac) — the chapter's organizing duality; 16.6
daivam eva apare yajñam yoginaḥ paryupāsate: some yogis worship the yajna dedicated to the gods; 4.25
daivam pañcamam: daiva as the fifth factor — the most philosophically significant: even with body + agent + instruments + efforts all in place, the outcome depends on a fifth factor beyond human control (daiva = the divine order, karmic momentum, cosmic orchestration). This is why the tyāgī releases fruit — the fifth cause is beyond any individual doer; 18.14
daivī hi eṣā guṇamayī mama māyā duratyayā: verily, this divine māyā of Mine, made of the guṇas, is difficult to cross; 7.14
daivī sampad vimokṣāya nibandhāyāsurī matā: divine wealth/endowment (daivī sampad) is deemed (matā) for liberation (vimokṣāya); the āsurī (demonic) for bondage (nibandhāya) — the soteriological stakes of the two paths; 16.5
daivo vistaraśaḥ prokto āsuraṃ pārtha me śṛṇu: the divine has been proclaimed at length (vistaraśaḥ proktaḥ); now hear (śṛṇu) the āsura from Me (me), O Pārtha — transition pivot; 16.6
dambhāhaṃkāra-saṃyuktāḥ: combined with (saṃyuktāḥ) hypocrisy (dambha) and egoism (ahaṃkāra) — two āsurī qualities from Ch.16 reappearing as motivations for this distorted tapas; 17.5
dambhārtham api caiva yat ijyate: and even performed for the sake of (artham) ostentation/show (dambha — here as noun) — the motivation is display, not duty; 17.12
dambho darpo 'bhimānaś ca: dambha (hypocrisy/ostentation — showing what one is not), darpa (arrogance/insolence — inflated self-opinion), abhimāna (conceit/ego-pride) — the ego-triad; 16.4
dāna-kriyāś ca vividhāḥ kriyante mokṣa-kāṅkṣibhiḥ: and the various (vividhāḥ) acts of dāna (dāna-kriyāḥ) are performed (kriyante) by seekers of liberation (mokṣa-kāṅkṣibhiḥ = those who desire/seek mokṣa) — Tat = the dedication word for mokṣa-seekers; 17.25
dānaṃ damaś ca yajñaś ca: dāna (giving/charity), dama (self-control/restraint of senses), yajña (sacrifice/worship) — the triad of outer-facing virtues; 16.1
dānam īśvara-bhāvaś ca kṣātraṃ karma svabhāva-jam: generosity (dānam), lordliness/the quality of being a master/ruler (īśvara-bhāva = lord-nature), and (ca) — these are the kṣātra-karma (Kṣatriya-duty) born of svabhāva (one's own nature); 18.43
daṇḍaḥ damayatām asmi: Among those who punish/govern I am the rod/sceptre; 10.38
darśayāmāsa pārthāya paramaṃ rūpam aiśvaram: Showed to the son of Pṛthā His supreme Aiśvara-form; 11.9
dātavyam iti yad dānaṃ dīyate 'nupakāriṇe: the gift (dānam) that is given (dīyate) with the conviction 'it ought to be given' (dātavyam iti = this must be given), to one who does not/will not render service in return (anupakāriṇe = non-service-renderer, no reciprocity expected); 17.20
deha-bhṛtā: bearer of a body (deha = body, bhṛt = one who bears/supports; bhṛtā = by the body-bearer); while alive, actions cannot cease; prāṇa (life-force) IS action — breathing, digestion, circulation all continue; even sannyāsins perform the actions of speech, movement, taking food; 18.11
dehavadbhir avāpyate: attained by the embodied — the key philosophical point; 12.5
dehe nopalipyate: in the body — is not tainted (dehe = in the body; echoes V32 na lipyate); 13.33
dehe sarvasya bhārata: in the body of every being, O Bharata; 2.30
dehī: the embodied self / the soul inhabiting the body; 5.13
dehī janma-mṛtyu-jarā-duḥkhaiḥ vimuktaḥ: the dehin (embodied one) is freed (vimuktaḥ) from birth (janma), death (mṛtyu), old age (jarā), and pain (duḥkha) — the four fundamental sufferings of embodied existence; 14.20
dehī nityam avadhyaḥ ayam: the soul in the body is eternally indestructible; 2.30
dehinaḥ asmin yathā dehe: just as for the embodied one in this body; 2.13
deśe kāle ca pātre ca: in the right place (deśe = place/location), at the right time (kāle = time), and to the right recipient (pātre = vessel/worthy recipient) — the three classical conditions of proper dāna; pātra = the right 'vessel' who can use the gift; 17.20
devā apy asya rūpasya nityaṃ darśana-kāṅkṣiṇaḥ: Even the gods are always longing for the sight of this form; 11.52
deva-dvija-guru-prājña-pūjanam śaucam ārjavam: worship/honouring (pūjanam) of Devas, twice-born/dvija (brāhmaṇas), Gurus, and the wise (prājña); purity (śauca); straightforwardness/uprightness (ārjava) — the relational + internal qualities; 17.14
devadattam: Devadatta — Arjuna's conch; 1.15
devān bhāvayata anena: nourish/cherish the gods by this (yajna); 3.11
devān deva-yajaḥ yānti — mad-bhaktāḥ yānti mām api: worshippers of the gods go to the gods — My devotees come to Me; 7.23
devānām asmi vāsavaḥ — indriyāṇāṃ manaḥ ca asmi: Among gods I am Vāsava (Indra); among the senses, I am the mind; 10.22
devarṣīṇāṃ ca nāradaḥ: Among the divine seers, Nārada; 10.26
dhana-māna-madānvitāḥ: filled with (anvitāḥ) the pride (māna) and intoxication (mada) of wealth (dhana) — wealth becomes the fuel for ego-amplification; 16.17
dhanañjayaḥ: Dhananjaya — Arjuna (winner of wealth); 1.15
dhanuḥ udyamya: raising his bow; 1.20
dharma-aviruddhaḥ bhūteṣu kāmaḥ asmi bharatarṣabha: I am the desire in beings that is unopposed to dharma, O bull of the Bharatas; 7.11
dharma-kāmārtha: dharma (righteousness/duty) + kāma (desire/pleasure) + artha (wealth/material gain) — the three of the four puruṣārthas (excluding mokṣa); the rājasic person holds fast to all three pursuits but does so with fruit-attachment, not the clarity of sāttvic dhṛti; crucially, dharma appears here — rājasic dhṛti can pursue dharma but does so for its fruits (reputation, karma-merit), not as pure dharma; 18.34
dharma-kṣetre: on the field of dharma / righteousness; 1.1
dharma-sammūḍha-cetāḥ: with my mind bewildered about dharma / confused about what is right; 2.7
dharma-saṃsthāpanārthāya sambhavāmi yuge yuge: for the re-establishment of dharma — I come into being age after age; 4.8
dharme naṣṭe: when dharma is lost / when law is destroyed; 1.39
dharmyāt hi yuddhāt: for a righteous battle; 2.31
dhārtarāṣṭrān: the sons of Dhritarashtra (the Kauravas); 1.20
dhārtarāṣṭrāṇām: of the sons of Dhritarashtra (the Kauravas); 1.19
dhārtarāṣṭrasya: of Dhritarashtra's son (Duryodhana); 1.23
dhenūnām asmi kāmadhuk: Among cows I am Kāmadhuk (the wish-fulfilling cow); 10.28
dhīmatā: wise / intelligent; 1.3
dhīraḥ tatra na muhyati: the wise person is not deluded by this; 2.13
dhṛṣṭadyumnaḥ virāṭaś ca: Dhrishtadyumna and Virata; 1.17
dhṛṣṭaketuḥ cekitānaḥ: Dhrishtaketu and Chekitana — two allied kings; 1.5
dhṛtarāṣṭrasya putrāḥ sarve: all sons of Dhṛtarāṣṭra; 11.26
dhṛtiḥ: courage, will, the sustaining force that holds the body-mind in function; 13.7
dhṛtiṃ na vindāmi śamaṃ ca viṣṇo: I find no dhṛti (courage/steadiness) nor śama (peace), O Viṣṇu!; 11.24
dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ: by that dhṛti (firmness/constancy; yayā = by which) that holds fast/sustains (dhārayate = from dhṛ = to hold, to sustain) the activities/functions (kriyāḥ = actions/functions) of mind (manas), life-breaths/prāṇa (prāṇa), and sense-organs (indriya) — sāttvic dhṛti holds the inner triad of manas+prāṇa+indriya in check; 18.33
dhruvam janma mṛtasya ca: and birth is certain for one who has died; 2.27
dhūmaḥ rātriḥ tathā kṛṣṇaḥ ṣaṇmāsāḥ dakṣiṇāyanam: Smoke, Night, so too the Dark [fortnight], six months of the Southern sun; 8.25
dhūmena agniḥ iva āvṛtāḥ: covered by smoke as fire is; the agni-dhūma (fire-smoke) simile is precise: you cannot have fire (action/result) without smoke (imperfection/doṣa); trying to do svadharma perfectly is like trying to have fire without smoke — impossible; the proper response is: accept that all karma has doṣa (smoke), keep doing the karma (keep the fire burning), do not abandon the fire because of the smoke; 18.48
dhūmena āvriyate vahniḥ: fire is covered by smoke; 3.38
dhyāna-yoga-paro nityaṃ vairāgyaṃ samupāśritaḥ: intent on/devoted to (paro = highest in, absorbed in) dhyāna-yoga (meditation as yoga), always/continuously (nityam), having fully taken refuge in (samupāśritaḥ = sam + upa + ā + śrit = fully-resorted-to) dispassion/vairāgya — two inner qualities: perpetual dhyāna-yoga engagement + complete vairāgya (dispassion); 18.52
dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram: than meditation, the renunciation of action-fruits; from renunciation, peace follows immediately; 12.12
dhyānena ātmani paśyanti kecit ātmānam ātmanā: Some (kecit) see (paśyanti) the Self (ātmānam) in the Self (ātmani) through the Self (ātmanā) by meditation (dhyānena); 13.25
dhyāyataḥ viṣayān: dwelling upon / meditating on sense-objects; 2.62
dīrgha-sūtrī: long-thread-er; literally one who threads things out at great length; the tāmasic procrastinator who delays, avoids, never completes; the behavioral outcome of tamas-inertia applied to action; contrast with V26's utsāha (enthusiasm/energy); 18.28
diśaś ca anavalokayan: not looking around in the directions; 6.13
diśo na jāne: I do not know the directions / I lose all sense of direction; 11.25
divi sūrya-sahasrasya bhaved yugapad utthitā: If in the sky the splendor of a thousand suns were to rise simultaneously; 11.12
divya-mālyāmbara-dharam divya-gandha-anulepanam: Wearing celestial garlands and divine garments, anointed with divine fragrances; 11.11
divyam / tattvataḥ: divyam = divine (from div = the sky/heaven; divine = pertaining to the Self-luminous; not merely extraordinary but categorically non-material — Krishna's birth and action are divya because they operate from a different ontological level than human birth-and-death cycles); tattvataḥ = in truth/in accordance with the tattva (tattva = that-ness, the real principle; tathā + tva = the-ness of that; knowing Me divyam is not enough — one must know tattvataḥ, in the precise truth of what the divyam actually means); 4.9
divyaṃ dadāmi te cakṣuḥ paśya me yogam aiśvaram: I give you the divine eye — BEHOLD My Aiśvara Yoga-power; 11.8
divyau: divine / celestial; 1.14
dīyate ca parikliṣṭam: and is given (dīyate) reluctantly/with difficulty (parikliṣṭam = pained, troubled, unwilling) — three motivations: reciprocity-seeking, fruit-seeking, and reluctant giving; 17.21
doṣair etaiḥ kula-ghnānām: by these faults of those who destroy the family; 1.42
doṣavat: having-defects (doṣa = fault, defect, impurity; vat = having); the argument that all karma creates doṣa (impurity, bondage) and should therefore be renounced; this is the extreme Sāṃkhya-Jain view that all action binds; 18.3
draṣṭum icchāmi te rūpam aiśvaraṃ puruṣottama: I desire to see Your Aiśvara-form (Ruler-form), O Puruṣottama; 11.3
draupadeyāḥ: the sons of Draupadi — one from each Pandava brother; 1.18
dravya-yajñāḥ tapo-yajñāḥ yoga-yajñāḥ: material-sacrificers, austerity-sacrificers, yoga-sacrificers; 4.28
droṇam ca madhusūdana: ...and Drona, O Madhusudana; 2.4
dṛṣṭvā: having seen / upon seeing; 1.2 1.20
dṛṣṭvā imam: having seen these; 1.28
dṛṣṭvā lokāḥ pravyathitāḥ: having seen (this), the worlds are terrified/greatly distressed; 11.23
dṛṣṭvedaṃ mānuṣaṃ rūpaṃ tava saumyaṃ janārdana: Having seen this gentle human form of Yours, O Janārdana; 11.51
drupada-putreṇa: by the son of Drupada (Dhrishtadyumna); 1.3
drupadaḥ: Drupada, father of Dhrishtadyumna and Draupadi; Drupada, king and father of Draupadi; 1.4 1.18
drupado draupadeyāś ca: Drupada and the sons of Draupadi; 1.17
duḥkha-śokāmaya-pradāḥ: these produce (pradāḥ = givers) pain (duḥkha), grief/sorrow (śoka), and disease/ailment (āmaya) — the three consequences of rājasic eating; 17.9
duḥkha-yonayaḥ: wombs of sorrow / sources/origins of suffering (yoni = womb, origin); 5.22
duḥkham āptum: difficult to achieve / painful to attain; 5.6
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet: the karma/action that one abandons (tyajet) saying 'this is painful' (duḥkham iti = calling it suffering) from fear (bhayāt) of bodily affliction (kāya-kleśa = body-pain/discomfort) — the rājasic motivation: action abandoned because it is physically or emotionally uncomfortable; 18.8
duḥkhena guruṇā api na vicālyate: is not shaken even by the greatest sorrow; 6.22
dūra-stham ca antike ca tat: that (Brahman) is far away (dūra-stham = standing at a distance) and yet near (antike = in proximity) — the ultimate spatial paradox; 13.16
durbuddheḥ: the evil-minded / the wrong-thinking; 1.23
dūreṇa avaram: far inferior / very much lower; 2.49
durlabhataram (comparative) — rarity as value indicator: rarer even than the V41 noble birth — the more advanced yogi receives the rarer opportunity; 6.42
durmedhā: dull-witted/bad-intelligence (dur = bad + medhā = intelligence); the tāmasic dhṛti person is identified as durmedhā — their firmness is not yogic discernment but obstinate dullness; they cling to sleep, fear, grief, despondency, and pride — all of which are obstacles to liberation — because their intelligence cannot discern what should be held vs. released; 18.35
duryodhanaḥ: Duryodhana (the eldest Kaurava prince); 1.2
dvandva-atīta vimatsaraḥ: beyond the pairs of opposites, free from envy; 4.22
dvandvaḥ sāmāsikasya ca: Among compound forms (samāsas) I am the dvandva; 10.33
dvau bhūta-sargau loke 'smin: two (dvau) creations/types (sargau) of beings (bhūta) in this world (loke asmin) — the binary ontology of character; 16.6
dvāv imau puruṣau loke kṣaraś cākṣara eva ca: two (dvau) puruṣas here (imau) in the world (loke): the kṣara (perishable/mutable) and the akṣara (imperishable/immutable); 15.16
dveṣaḥ: aversion, repulsion — the impulse away from what is repellent; 13.7
dvi-vidhā niṣṭhā: twofold path / two kinds of steadfast commitment; 3.3
dvija-uttama: O best of the twice-born (address to Drona, a brahmin); 1.7
dyūtaṃ chalayatām asmi: Among the fraudulent/deceivers I am gambling; 10.36

E

eka-stham anupaśyati: sees (them) as resting in the One (eka-stham = established in the One; anupaśyati = perceives); 13.31
ekākī: alone; 6.10
ekam āsthitaḥ samyak: established properly in even one; 5.4
ekam sāṅkhyam ca yogam ca: Sānkhya and Yoga as one; 5.5
ekatva (key concept): unity, oneness — the single recognition that grounds all perception and action; 6.31
ekatvena pṛthaktvena bahudhā viśvato-mukham: As one, as distinct, as manifold — facing everywhere (the All-form); 9.15
ekayā yāty anāvṛttim / anyayā āvartate punaḥ: By one, one goes to non-return — by the other, one returns again; 8.26
ekeha kuru-nandana: is one here, O joy of the Kurus; 2.41
eṣā te 'bhihitā sāṃkhye buddhiḥ: this wisdom has been declared to you in Sankhya (analysis); 2.39
eṣaḥ tu uddeśataḥ proktaḥ vibhūteḥ vistaraḥ mayā: But this has been declared by Me as a summary/indication (not exhaustively); 10.40
etac chrutvā vacanaṃ keśavasya kṛtāñjaliḥ vepamaānaḥ kirīṭī: Having heard this speech of Keśava, the crowned one (Arjuna) with joined palms, trembling; 11.35
etad buddhvā buddhimān syāt: having known (buddhvā) this (etat — the Puruṣottama-jñāna), one becomes truly wise (buddhimān syāt) — not informed but transformed in understanding; 15.20
etad hi durlabhataraṃ loke janma yad īdṛśam: verily, such a birth as this is very rare to obtain in this world; 6.42
etad veditum icchāmi (zoomed): I wish to know this; 13.1
etad veditum icchāmi jñānaṃ jñeyaṃ ca keśava: I wish to know all this — knowledge and the Knowable — O Keśava; 13.1
etad yo vetti taṃ prāhuḥ kṣetrajña iti tad-vidaḥ: The one who knows this — the knowers call him 'kṣetrajña' (knower of the field); 13.2
etad-yonīni bhūtāni sarvāṇi iti upadhāraya: know that all beings have these (two natures) as their womb/source; 7.6
etaiḥ vimohayati jñānam āvṛtya dehinam: through these it deludes the embodied one by covering knowledge; 3.40
etair vimuktaḥ kaunteya tamo-dvārais tribhiḥ: released/freed (vimuktaḥ) from these three (tribhiḥ) tamas-gates (tamo-dvāraiḥ), O son of Kuntī — note 'tamo-dvāra': the gates of darkness, linking to tamas; 16.22
etaj jñānam iti proktam: 'This is declared to be jñāna (knowledge)' — the formal stamp closing the 20-quality portrait; 13.12
etām: this (army); 1.3
etāṃ dṛṣṭim avaṣṭabhya naṣṭātmānaḥ: relying on (avaṣṭabhya) this view (etāṃ dṛṣṭim — the V8 materialist worldview), they are ruined-self (naṣṭātmānaḥ = those whose self is lost/destroyed) — the view itself destroys the self; 16.9
etāṃ vibhūtiṃ yogaṃ ca mama yo vetti tattvataḥ: Who knows in truth this vibhūti and yoga-power of Mine; 10.7
etān na hantum icchāmi: I do not wish to kill these; 1.34
etāny api tu karmāṇi saṅgaṃ tyaktvā phalāni ca: but (tu api) even these (etāni) actions (karmāṇi) — referring to V5's yajña-dāna-tapas — should be performed having abandoned (tyaktvā) attachment (saṅga) and fruits (phalāni ca); 18.6
etasya ahaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām: of this I do not see any stable, steady foundation, due to restlessness; 6.33
etat kṣetram samāsena sa-vikāram udāhṛtam: 'This kṣetra — with its modifications — has been declared in brief' (formal closure of the kṣetra enumeration); 13.7
etat me saṃśayaṃ kṛṣṇa chettum arhasi aśeṣataḥ: O Krishna, Thou shouldst completely cut this doubt of mine; 6.39
etāvad iti niścitāḥ: firmly convinced (niścitāḥ) that 'this is all there is' (etāvat iti) — the philosophical closure of the materialist: sensory experience exhausts reality; 16.11
etayoḥ ekam: one of these two; 5.1
eva: indeed; 1.19 1.27
eva te: indeed those / verily they are; 5.22
evaṃ bahu-vidhā yajñāḥ vitatāḥ brahmaṇaḥ mukhe: thus many kinds of yajna are spread in the mouth of Brahman; 4.32
evam etat yathā āttha tvam ātmānaṃ parameśvara: So it is, O Supreme Lord, just as You have declared Yourself to be; 11.3
evaṃ jñātvā kṛtaṃ karma pūrvaiḥ api mumukṣubhiḥ: having known thus, action was performed even by the ancient seekers of liberation; 4.15
evaṃ satata-yuktā ye bhaktās tvāṃ paryupāsate: Those devotees who, thus ever-steadfast, completely worship You; 12.1
evam uktaḥ: thus addressed / having been told so; 1.24
evam uktvā arjunaḥ: having spoken thus, Arjuna; 1.46
evam uktvā hṛṣīkeśam: having spoken thus to Hrishikesha (Krishna, master of the senses); 2.9
evam uktvā tataḥ rājan mahā-yogeśvaraḥ hariḥ: Thus having spoken, O King, Hari the great Lord of Yoga; 11.9

F

four categories — duṣkṛtina, mūḍha, narādhama, apahṛta-jñāna: four descriptions of those who cannot take refuge — conditions that block prapatti; 7.15

G

gacchanti: they go / attain / reach; 5.17
gahanā karmaṇaḥ gatiḥ: profound/impenetrable is the way of action; 4.17
gām āviśya ca bhūtāni dhārayāmy aham ojasā: entering (āviśya) the earth (gām), I uphold (dhārayāmi) all beings (bhūtāni) by My force/energy (ojasā) — the gravitational/structural principle of earth as divine; 15.13
gandharvaṇāṃ citrarathaḥ — siddhānāṃ kapilaḥ muniḥ: Citraratha among the Gandharvas; Kapila the muni among the Siddhas; 10.26
gāṇḍīvam: Gandiva — Arjuna's legendary bow, a divine weapon; 1.29
garīyase brahmaṇo'py ādikartre: greater than even Brahmā, the first creator; 11.37
gata-saṅgasya muktasya jñānāvasthita-cetasaḥ: for the one whose attachment has gone, who is liberated, whose mind is established in knowledge; 4.23
gatāsūn agatāsūn ca: for those who have died and those who have not died; 2.11
gatiḥ bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt: I am the Goal, Sustainer, Lord, Witness, Abode, Refuge, and Friend; 9.18
gavi: in a cow; 5.18
gāyatrī chandasām aham: Among metres I am the Gāyatrī; 10.35
ghnataḥ api: even if they kill me; 1.34
girām asmi ekam akṣaram: Among words/speech I am the one syllable — OM; 10.25
govinda: O Govinda — Krishna (finder of cows / lord of the senses / lord of Goloka); 1.32
grasiṣṇu: the devouring one, the consuming/reabsorbing one — Brahman dissolves all beings at the end of each cosmic cycle (pralaya = dissolution); 13.17
gṛhītvaitāni saṃyāti: taking these (etāni — the 6-sense apparatus from V7) along (gṛhītvā), he goes (saṃyāti) — the jīva carries the subtle sense-instrument through births; 15.8
gṛhṇan: grasping / taking / receiving; 5.9
guḍākeśaḥ parantapa: Gudakesa (Arjuna, conqueror of sleep) the Scorcher of Enemies; 2.9
guḍākeśena: by Gudakesha — Arjuna (conqueror of sleep / thick-haired); 1.24
guṇā guṇeṣu vartante iti matvā na sajjate: knowing 'gunas move among gunas' — does not become attached; 3.28
guṇa-karma-vibhāgaśaḥ: guṇa-karma-vibhāgaśaḥ = according to the distribution of gunas and karma (guṇa = quality/nature — the three modes: sattva/rajas/tamas; karma = action/function — what one does; vibhāga = distribution/division/classification; śaḥ = according to/by-wise-division); the compound means: varna is determined by the distribution of one's inner qualities AND external actions — not by birth (jāti), which is the Gita's revolutionary social position embedded in V13; 4.13
guṇa-karma-vibhāgayoḥ: of the divisions of gunas and actions; 3.28
guṇa-pravṛddhā viṣaya-pravālāḥ: nourished/enlarged by the guṇas (guṇa-pravṛddhāḥ), with sense-objects as buds/shoots (viṣaya-pravālāḥ) — the guṇas feed the tree, senses are its growing tips; 15.2
guṇa-saṃkhyāne: in the enumeration/analysis of guṇas (guṇa = sattva/rajas/tamas; saṃkhyāna = numbering/counting/analyzing); the Sāṃkhya philosophical framework is being explicitly invoked — as in V13's sāṃkhye kṛtānte; 18.19
guṇa-sammūḍhāḥ sajjante guṇa-karmasu: those deluded by the gunas are attached to guna-driven actions; 3.29
guṇāḥ vartante iti evam: knowing 'the guṇas operate (among themselves)' — this recognition of guṇa-as-agent is the foundation of the guṇātīta stance; 14.23
guṇān etān atītya trīn deha-samudbhavān: having transcended (atītya) these three guṇas (trīn etān guṇān) that are the source/arising of the body (deha-samudbhava = body-originated, from the womb established in V3-V4); 14.20
guṇātītaḥ sa ucyate: he is said/declared (ucyate) to have transcended the guṇas (guṇātīta = beyond guṇas) — the formal closure of the guṇātīta portrait; 14.25
guṇebhyaś ca param vetti: and knows (vetti) that which is beyond/higher (param) than the guṇas — the Puruṣa-consciousness that stands as witnessing awareness; 14.19
gurūn ahatvā mahānubhāvān: rather than killing these great-souled teachers; 2.5

H

hantum dhārtarāṣṭrān sa-bāndhavān: to kill the sons of Dhritarashtra and their relatives; 1.36
hantum svajanam udyatāḥ: standing ready to slay our own people; 1.44
haranti prasabhaṃ manaḥ: forcibly carry away the mind; 2.60
harṣa-śoka: elation-and-sorrow; the emotional signature of rāga-based action — when the desired fruit arrives there is elation (harṣa), when it fails there is sorrow (śoka); contrast with V26's nirvikāra (unchanged) in success-failure; 18.27
harṣa-śokānvitaḥ kartā rājasaḥ parikīrtitaḥ: affected by/accompanied with (anvitaḥ) joy/elation (harṣa) and grief/sorrow (śoka), the agent/actor (kartā) is proclaimed (parikīrtitaḥ = fully-declared) rājasic (rājasaḥ) — the sixth quality: emotional oscillation between elation and dejection; 18.27
harṣāmarṣa-bhayodvegair muktaḥ: free from joy-burst, envy, fear, and anxiety; 12.15
hastini: in an elephant; 5.18
hato vā prāpsyasi svargam: if slain, you will attain heaven; 2.37
hatvā artha-kāmān gurūn: having slain the teachers who are greedy for wealth; 2.5
hatvā etān ātatāyinaḥ: from killing these aggressors; 1.36
hatvā svajanam āhave: from slaying my own people in battle; 1.31
hatvāpi sa imāl lokān na hanti na nibadhyate: even though (api) killing (hatvā) all these (imān) people/beings (lokān), that person (sa) does not kill (na hanti) and is not bound (na nibadhyate = not-fettered) — the paradox: physical killing without ego-doership = no karmic killing; no binding; 18.17
hetuḥ ucyate (repeated structure): is said to be the cause — the declarative formula repeated for both lines, emphasising two distinct causal roles; 13.21
hetunā anena kaunteya jagat viparivartate: By this cause, O son of Kunti, the world revolves; 9.10
hi samam brahma: for Brahman is equal / Brahman is indeed the same in all; 5.19
hitvā pāpam avāpsyasi: you will incur sin / accrue pāpa; 2.33
hṛdayāni: hearts; 1.19
hṛdi sarvasya viṣṭhitam: established/dwelling (viṣṭhitam = vi + sthā = to be established) in the heart (hṛdi) of all (sarvasya); 13.18
hṛṣīkeśaḥ: Hrishikesha — Krishna (lord of the senses); Krishna (lord of the senses); 1.15 1.24
hṛṣyāmi ca muhur muhuḥ: hṛṣyāmi = I rejoice/am thrilled (from hṛṣ = to bristle with joy, to be elated; same root as harṣa/roma-harṣaṇa from V74 — now the inner joy); ca = and; muhur muhuḥ = again and again (muhur = repeatedly; doubled for emphasis — the joy is not once-felt but continuously renewed with every act of remembrance). Sañjaya's inner life: the act of remembering the Gita produces inexhaustible joy.; hṛṣyāmi = I rejoice/am thrilled (same as V76 — the two responses compound: wonder AND joy; the Viśvarūpa produces both the stilling vismaya and the soaring hṛṣyāmi); ca = and; muhur muhuḥ = again and again. V77 closes the Sañjaya-witness frame with the two objects of remembrance: (1) the dialogue (saṃvāda, puṇya — V76); (2) the Form (rūpa, atyadbhuta — V77). Every remembrance of either produces inexhaustible joy.; 18.76 18.77
hṛta-jñānāḥ vs. apahṛta-jñānāḥ — v20 and v15 in parallel: in V15, māyā steals knowledge; in V20, desires steal knowledge — the same mechanism from two angles; 7.20

I

icchā: desire, wish — the impulse toward what is attractive; 13.7
icchā-dveṣa as the root of dvandva-moha: desire and aversion generate the pairs of opposites that produce the delusion veiling the Divine; 7.27
icchā-dveṣa-samutthena dvandva-mohena: by the delusion of pairs of opposites arising from desire and aversion; 7.27
icchāmi tvāṃ draṣṭum ahaṃ tathaiva: I wish to see You just as before; 11.46
idam adya mayā labdham: this (idam) has been obtained (labdham) by me (mayā) today (adya) — the present-moment claim of the ego-monologue; 16.13
idam astīdam api me bhaviṣyati punar dhanam: this is mine (idam asti) — and this wealth (dhanam) shall also be mine (me bhaviṣyati) again/additionally (punar) — the possessive expansion: what I have + what I'll gain; 16.13
idam eteṣām balam: this strength of theirs; 1.10
idam jñānam upāśritya: having taken refuge in (upāśritya) this knowledge (idam jñānam) — active resort, not passive hearing; 14.2
idaṃ śarīraṃ kaunteya kṣetram ity abhidhīyate: This body, O son of Kunti, is called kṣetra (the field); 13.2
idaṃ te na atapaskāya nābhaktāya kadācana: this (idam = this teaching, the Gita) is not (na) to be spoken/declared (vācyam = to-be-said) by you (te) ever (kadācana = at any time) to one without tapas/austerity (atapaskāya = a + tapas + ka = one-without-tapas), to one without devotion (nābhaktāya = na + bhakta + āya = to-one-not-a-devotee); 18.67
idaṃ tu te guhyatamaṃ pravakṣyāmi anasūyave: This most secret teaching I shall declare to you, who do not cavil; 9.1
idānīm asmi saṃvṛttaḥ sacetāḥ prakṛtiṃ gataḥ: Now I am composed/collected, with consciousness (restored), having returned to my own nature; 11.51
iha ekasthaṃ jagat kṛtsnam paśya adya sa-carācaram: Behold here, today, the whole universe — moving and unmoving — gathered into one; 11.7
iha eva: here itself / in this very life; 5.19
iha eva bhuñjīya bhogān: here in this world I would enjoy pleasures; 2.5
imaṃ prāpsye manoratham: this desire/wish (manoratham = mind's chariot/wish) I shall attain (prāpsye) — the future fantasy rolling forward; 16.13
imaṃ vivasvate yogaṃ proktavān aham avyayam: I declared this imperishable yoga to Vivasvān (the sun-god); 4.1
indriya-artheṣu vairāgyam: dispassion toward the objects of the senses — not clinging to or chasing sense-pleasures; 13.9
indriyāṇāṃ caratām: of the wandering / roaming senses; 2.67
indriyāṇi daśa ekaṃ ca: the ten senses and the one (manas) — ten cognitive/active sense organs plus the coordinating mind; 13.6
indriyāṇi indriya-artheṣu vartante: the senses are moving among sense-objects; 5.9
indriyāṇi indriyārthebhyaḥ: the senses from sense-objects; 2.58
indriyāṇi manaḥ buddhiḥ asya adhiṣṭhānam: the senses, mind, and intellect are said to be its seat; 3.40
indriyāṇi parāṇi / indriyebhyaḥ paraṃ manaḥ: senses are higher (than body) / mind is higher than senses; 3.42
indriyasya arthe rāga-dveṣau vyavasthitau: attachment and aversion are established in every sense with its object; 3.34
iṣṭa-aniṣṭa-upapattiṣu: on the occurrence (upapatti = arriving, happening) of the desirable (iṣṭa) and the undesirable (aniṣṭa); 13.10
iṣṭa-kāma-dhuk: wish-fulfilling cow / the one that milks your desires; 3.10
iṣṭo 'si me dṛḍham: you are deeply beloved to Me; iṣṭa = the most beloved, the cherished one; dṛḍham = firmly/deeply — this is the most personal statement in the Gita: the cosmic Divine expressing profound personal love for the individual student. The most secret teaching (sarva-guhyatama) is not given to everyone — it is given because of this love. V65 reveals WHAT this teaching is; V66 gives the single most secret verse.; 18.64
iṣṭo 'si me dṛḍham iti tato vakṣyāmi te hitam: you are (asi) exceedingly/firmly (dṛḍham = firmly/deeply; literally hard/solid) dear/beloved (iṣṭaḥ = loved, desired, from iṣ = to desire/love) to Me (me), therefore (tataḥ = therefore, from that) I will speak/declare (vakṣyāmi = shall-speak, future of vac) what is beneficial/good (hitam = beneficial, well-being) to you (te) — the intimate ground: the most secret teaching is given because of deep love (iṣṭo 'si dṛḍham); 18.64
iṣubhiḥ pratiyotsyāmi: fight with arrows against / attack with arrows; 2.4
iti: thus / this is the understanding held; 5.8
iti ahaṃ vāsudevasya pārthasya ca mahātmanaḥ: iti = thus (conclusion marker — closing the direct speech of both Krishna and Arjuna); aham = I (Sañjaya, now speaking again as the narrator to King Dhṛtarāṣṭra, closing the frame narrative opened in Ch.1 V1); vāsudevasya = of Vāsudeva/Krishna (Vāsudeva = son of Vasudeva; Krishna's clan name; genitive); pārthasya = of Pārtha/Arjuna (son of Pṛthā/Kuntī; genitive); ca = and; mahātmanaḥ = of the great-souled/magnanimous one (mahā = great + ātman = soul); 18.74
iti dhārayan: holding this understanding / maintaining this recognition; 5.9
iti guhyatamaṃ śāstram idam uktaṃ mayānagha: thus (iti), this (idam) most secret/most intimate (guhyatamam) teaching/śāstra (śāstram) has been spoken (uktam) by Me (mayā), O sinless one (anagha = Arjuna); 15.20
iti iyaṃ me bhinnā prakṛtiḥ aṣṭadhā: thus is My prakṛti divided eightfold; 7.4
iti kṣetram tathā jñānam jñeyam ca uktam samāsataḥ: Thus (iti) the kṣetra (field), also (tathā) the jñāna (knowledge/its qualities), and the jñeyam (the Knowable) have been stated (uktam) in brief (samāsataḥ); 13.19
iti māṃ yo abhijānāti karmabhiḥ na sa badhyate: whoever knows Me thus — is not bound by actions; 4.14
iti matvā bhajante māṃ budhāḥ bhāva-samanvitāḥ: Knowing this thus, the wise worship Me with loving devotion (bhāva); 10.8
iti te jñānam ākhyātaṃ guhyād guhya-taraṃ mayā: thus (iti = end-marker/thus) this knowledge (jñānam = this knowledge, the entire Gita's teaching) has been declared/explained (ākhyātam = from ā + khyā = fully-proclaimed) by Me (mayā) to you (te), more secret than all that is secret (guhyād guhya-taram = more-secret than-secret; guhya = secret/hidden; comparative) — the Gita's self-description as the most profound teaching; 18.63
ity ajñāna-vimohitāḥ: thus (iti) deluded/bewildered (vimohitāḥ) by ignorance (ajñāna) — the root diagnosis: all five verses (V13-15) of this monologue = ajñāna-vimoha in operation; 16.15
ity etat tapo mānasamucyate: this indeed (ity etat) is called (ucyate) the tapas of mind (mānasa = mental/of the mind) — completing the triad: body (V14) + speech (V15) + mind (V16); 17.16

J

jaghana-guṇa-vṛtti-sthāḥ adho gacchanti tāmasāḥ: the tamasic (tāmasāḥ), abiding in the function (vṛtti) of the lowest (jaghana) guṇa, go downward (adho gacchanti); 14.18
jahāti ubhe sukṛta-duṣkṛte: abandons both good deeds and bad deeds; 2.50
jahi śatrum kāma-rūpam durāsadam: slay the enemy in the form of desire — hard to approach; 3.43
janakādayaḥ: Janaka and others like him; 3.20
janārdana: O Janardana — Krishna (one who agitates the wicked / who is sought by humans); O Janardana — Krishna; 1.35 1.38
janma karma ca me divyam evaṃ yo vetti tattvataḥ: whoever knows My birth and action to be divine in this way — in truth; 4.9
janma-bandha-vinirmuktāḥ: freed from the bondage of birth; 2.51
janma-karma-phala-pradām: giving birth as the fruit of action; 2.43
janma-mṛtyu-jarā-vyādhi-duḥkha-doṣa-anudarśanam: constant clear-seeing of the defect/evil inherent in birth, death, old age, disease, and pain; 13.9
jarā-maraṇa-mokṣāya mām āśritya yatanti ye: those who strive for liberation from old age and death, taking refuge in Me; 7.29
jātasya hi dhruvaḥ mṛtyuḥ: for one who is born, death is certain; 2.27
jayaḥ asmi — vyavasāyaḥ asmi — sattvaṃ sattvavatām aham: I am victory; I am effort/resolve; I am the sattva of the sattvika; 10.36
jāyate varṇa-saṃkaraḥ: arises varna-sankara — mixing of social orders / caste intermixture; 1.40
jhaṣāṇāṃ makaraḥ ca asmi — srotasāṃ asmi jāhnavī: Among fish I am the Makara (shark/sea-creature); among rivers, the Jāhnavī (Gaṅgā); 10.31
jijñāsuḥ api yogasya śabda-brahmāṇi ativartate: even the inquirer into yoga transcends the word-Brahman (Vedic ritual system); 6.44
jita-indriyaḥ: with conquered senses; 5.7
jitātmanaḥ: of the one who has conquered the self; 6.7
jitvā vā bhokṣyase mahīm: if victorious, you will enjoy the earth; 2.37
jīva-bhūtāṃ mahābāho yayā idaṃ dhāryate jagat: the life-element, O mighty-armed — by which this world is sustained; 7.5
jīvanaṃ sarva-bhūteṣu — tapaḥ ca asmi tapasviṣu: the life/vitality in all beings — and the austerity in ascetics am I; 7.9
jñāna / vijñāna (the chapter's defining pair): theoretical knowledge + experiential realization — the two aspects Krishna will declare together; 7.2
jñāna-agni-dagdha-karmāṇam tam āhuḥ paṇḍitam budhāḥ: whose karmas have been burned by the fire of knowledge — the wise call that one a paṇḍita; 4.19
jñāna-agniḥ sarva-karmāṇi bhasmasāt kurute tathā: so does the fire of knowledge reduce all karmas to ash; 4.37
jñāna-dīpite: jñāna-dīpite = kindled/lit by knowledge (jñāna = self-knowledge/wisdom; dīpita = kindled, from dīp = to shine/flame; jñāna-dīpita = made to blaze by jñāna); the ātma-saṃyama-yoga fire is not kindled by effort alone but by jñāna — distinguishing this yajna from mere willpower; only when jñāna lights the fire of self-mastery does it become a true yajna that transforms; jñāna here is the specific understanding that the ātman is distinct from the senses and prāṇas being offered; 4.27
jñāna-nirdhūta-kalmaṣāḥ: whose impurities are shaken off / cleansed by knowledge; 5.17
jñāna-plava: jñāna-plava = the boat/raft of knowledge (jñāna = wisdom; plava = floating vessel, from plu = to float/swim; a boat that floats, a raft that carries across); the ocean-crossing metaphor: pāpa (sin/wrong action) is the ocean; jñāna is the boat/raft that carries one across safely; unlike V37's fire (which burns everything), this is a vessel (one gets IN and is carried across); two complementary images: fire for destruction of karma already accumulated; boat for crossing the ocean of accumulated wrong; 4.36
jñāna-saṅgena ca anagha: and through attachment to knowledge (jñāna-saṅga), O sinless one (anagha — Arjuna addressed as 'without sin'); 14.6
jñāna-vijñāna: knowledge and realized knowledge; jñāna = śāstric/theoretical knowledge; vijñāna = experiential/practical realization of that knowledge; the Brāhmaṇa's primary dharma is the cultivation and transmission of both — not merely theoretical learning but the realization that makes the learning alive; contrast with Ch.7 V2 where Krishna promises to teach jñāna + vijñāna together; 18.42
jñāna-vijñāna-tṛpta-ātmā: whose self is satisfied by knowledge and realisation; 6.8
jñāna-yajñena ca api anye yajantaḥ mām upāsate: Others also, worshipping through the jñāna-yajña, worship Me; 9.15
jñāna-yajñena iṣṭaḥ syām: shall have been worshipped by jñāna-yajña (knowledge-sacrifice); this verse establishes the canonical status of studying the Gita as a form of yajña (sacrifice/worship). The student who studies the Gita-dialogue has performed the highest form of yajña — jñāna-yajña (Ch.4 V33: superior to all material sacrifices). Krishna's matiḥ (opinion) here is His endorsement: I consider this study = My worship by knowledge-sacrifice.; 18.70
jñāna-yajñena tenāham iṣṭaḥ syām iti me matiḥ: by that one (tena = by-that-one) I (aham) will have been worshipped (iṣṭaḥ syām = optative of as = shall-have-been-worshipped; iṣṭa = worshipped, from yaj) by the sacrifice of knowledge (jñāna-yajñena = jñāna + yajña = knowledge-sacrifice), such is My thought/opinion (iti me matiḥ = thus My-opinion); 18.70
jñāna-yogena sāṃkhyānām: the path of knowledge for the Samkhyas; 3.3
jñānam: knowledge / Self-knowledge; 5.15
jñānam āvṛtam etena jñāninaḥ nitya-vairiṇā: knowledge is covered by this eternal enemy of the wise; 3.39
jñānam āvṛtya tamaḥ pramāde sañjayati: tamas, veiling/shrouding wisdom (jñānam āvṛtya), chains to heedlessness (pramāda) — the dark rope of obscured awareness; 14.9
jñānam jñeyam jñāna-gamyam: Brahman is jñāna (knowledge itself), jñeya (the Knowable), and jñāna-gamya (reachable/attainable through knowledge) — the three-fold epistemological unity; 13.18
jñānaṃ jñeyaṃ parijñātā tri-vidhā karma-codanā: knowledge (jñānam), the knowable/object-of-knowledge (jñeyam), and the knower (parijñātā = the complete-knower) — these three form (tri-vidhā = three-fold) the impulse/prompting-to-action (karma-codanā = the driving-force of karma); 18.18
jñānaṃ karma ca kartā ca tridhaiva guṇa-bhedataḥ: knowledge (jñānam), action (karma), and agent (kartā) — all three are each only (eva) three-fold (tridhā) by the distinction of guṇas (guṇa-bhedataḥ = by the differentiation of guṇas); 18.19
jñānam labdhvā parām śāntim acireṇa adhigacchati: having obtained knowledge, one quickly attains supreme peace; 4.39
jñānam prakāśayati: knowledge illumines / reveals; 5.16
jñānaṃ te ahaṃ sa-vijñānam idaṃ vakṣyāmi aśeṣataḥ: I shall declare to you this knowledge together with wisdom, completely without remainder; 7.2
jñānaṃ vijñāna-sahitaṃ / yat jñātvā mokṣyase aśubhāt: The knowledge combined with realization — knowing which, you shall be freed from all evil (aśubha); 9.1
jñānaṃ vijñānam āstikyaṃ brahma-karma svabhāva-jam: knowledge (jñāna = theoretical knowledge), realized/practical wisdom (vijñāna = applied/experiential knowledge), faith/belief-in-the-tradition (āstikya = theistic-orientation, from āstika = one who affirms Vedic authority), these are the brahma-karma (Brāhmaṇa-duty) born of svabhāva (one's own nature); 18.42
jñānam yadā: when knowledge/discrimination (jñāna = discriminative intelligence) arises — yadā introduces the conditional; 14.11
jñānānāṃ jñānam uttamam: the most excellent (uttama) of all knowledge (jñānānāṃ jñānam) — superlative framing; 14.1
jñānavān api: even the wise/knowledgeable one; 3.33
jñānena: by knowledge / through Self-knowledge; 5.16
jñāninaḥ nitya-vairiṇā kaunteya: jñāninaḥ = of the jñāni/the wise (genitive — desire is the eternal enemy specifically of the one who KNOWS, not of the ignorant who don't know they are covered); nitya-vairiṇā = by the eternal enemy (nitya = eternal/constant; vairin = enemy; the enmity is not occasional but permanent — desire never stops opposing wisdom); kaunteya = O son of Kuntī — the address to Arjuna connects the universal principle to his personal situation: his own wisdom is under siege; 3.39
jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa: To be known, to be truly seen, and to be entered into — O Scorcher of Foes!; 11.54
jñātvā mām: having known Me / by knowing Me — jñātvā is the decisive act: direct knowledge of what Krishna is (not belief, not faith, but jñāna — knowing); 5.29
jñātvā śāstra-vidhānoktam: having known (jñātvā) what is declared (uktam) by śāstric ordinance (śāstra-vidhāna) — knowledge of the śāstra as prerequisite to action; 16.24
jñeyaḥ: should be known as; 5.3
jñeyam yat tat pravakṣyāmi: I shall describe (pravakṣyāmi = I will speak forth) what is to be known (jñeyam) — the Knowable that is the object of jñāna; 13.13
joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran: the wise, disciplined one should engage with all actions — and encourage others similarly; 3.26
jyāyasī buddhiḥ karmaṇaḥ: wisdom is superior to action; 3.1
jyotiṣām api taj jyotiḥ: That is the light (jyotiḥ) even (api) among/of lights (jyotiṣām = genitive plural of jyotiḥ) — the light that illumines all other lights; 13.18
jyotiṣāṃ raviḥ aṃśumān: Among luminaries, the radiant sun; 10.21

K

kā bhāṣā: what is the mark / language / manner of speech; 2.54
kaccid ajñāna-sammohaḥ pranaṣṭas te dhanañjaya: kaccid again = has it? (the double kaccid shows genuine concern — two questions: was it heard? AND has the delusion lifted?); ajñāna-sammohaḥ = the complete delusion born of ajñāna/ignorance (sam-moha = total/complete confusion; not just moha but sammoha — emphasising the thoroughness of the original delusion); pranaṣṭaḥ = completely destroyed/gone (pra = thoroughly + naṣṭa = destroyed); te = your; Dhanañjaya = winner of wealth (Arjuna's name from Ch.1); 18.72
kaccid etac chrutaṃ pārtha tvayaikāgreṇa cetasā: kaccid = has it? (interrogative particle expressing inquiry with hope/concern — the question of a caring teacher anxious about genuine reception); etad = this (the entire teaching); śrutam = been heard (past passive participle of śru = to hear); tvayā = by you; ekāgreṇa cetasā = with one-pointed/concentrated mind (eka = one + agra = tip/point; cetasā = by the mind/consciousness — instrumental); 18.72
kaccid… kaccid… (double interrogative structure): Krishna's final check — two questions, not one: (1) Was the hearing itself attentive? (ekāgreṇa cetasā — one-pointed mind); (2) Has the transformation actually occurred? (ajñāna-sammohaḥ pranaṣṭaḥ). The teacher does not assume the student understood. The double kaccid is the master's final pedagogical act: has the outer hearing AND inner transformation both happened? This is the diagnostic question before Arjuna's answer in V73.; 18.72
kaccit na ubhaya-vibhraṣṭaḥ chinna-abhram iva naśyati: does the one fallen from both not perish like a rent cloud?; 6.38
kaiḥ: with whom; 1.22
kair liṅgaiḥ trīn guṇān etān atītaḥ bhavati prabho: by what marks (kair liṅgaiḥ) is one known who has gone beyond (atītaḥ) these three guṇas, O Lord (prabho = O master); 14.21
kālaḥ kalayatām aham: Among measurers I am Time; 10.30
kālānala-sannibhāni: resembling the fires of Time / like the fires of cosmic dissolution; 11.25
kālo'smi loka-kṣaya-kṛt pravṛddhaḥ: I am Time, the world-destroyer, fully grown/swelled to full power; 11.32
kaṃ ghātayati hanti kam: cause whom to be killed? kill whom?; 2.21
kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ: this is desire, this is anger — born of the rajas-guna; 3.37
kāma-kāreṇa: by the impulse of desire / by desire-impelled action; 5.12
kāma-krodha-udbhavam: born/arising from desire and anger (kāma = desire, krodha = anger, udbhava = arising from); 5.23
kāma-krodha-vimuktānām: of those freed from desire and anger (vimukta = fully released, freed — stronger than simply 'controlled'); 5.26
kāma-rāga-balānvitāḥ: endowed with (anvitāḥ) the power/force (bala) of kāma (desire) and rāga (attachment/passion) — desire and attachment as the hidden energies powering this supposedly ascetic practice; 17.5
kāma-rāga-vivarjita balam vs. dharma-aviruddha kāma: strength free from craving vs. desire not opposed to dharma — the Gita's nuanced position on desire; 7.11
kāma-rūpeṇa duṣpūreṇa analena: in the form of desire — insatiable like fire; 3.39
kāmaḥ krodhas tathā lobhaḥ: kāma (desire/lust), krodha (anger/wrath), and lobha (greed/avarice) — the specific three gates named; all three have appeared throughout Ch.16; 16.21
kāmaiḥ taiḥ taiḥ hṛta-jñānāḥ prapadyante anya-devatāḥ: those whose wisdom has been stolen by this or that desire take refuge in other deities; 7.20
kāmam āśritya duṣpūraṃ dambha-māna-madānvitāḥ: taking refuge in (āśritya) insatiable (duṣpūra = hard to fill) desire (kāmam), endowed with (anvitāḥ) hypocrisy (dambha), pride (māna), and arrogance/intoxication (mada); 16.10
kāmāt krodhaḥ abhijāyate: from desire, anger is born; 2.62
kāmātmānaḥ svarga-parāḥ: those whose self is desire, whose goal is heaven; 2.43
kāmepsuna: one who desires kāma (pleasure/gratification) — the rājasic actor's primary motivation is pleasure-seeking; contrast with V23's aphalaprepsunā (non-fruit-desirer); 18.24
kāmopabhoga-paramāḥ: for whom kāmopabhoga (enjoyment of desires/sensual pleasures) is the highest (paramā) — their ultimate value is sense-gratification; 16.11
kāmyānāṃ karmaṇāṃ nyāsaṃ sannyāsaṃ kavayo viduḥ: the laying down/putting aside (nyāsam) of desire-motivated actions (kāmyānāṃ karmaṇāṃ = actions done from desire/kāma) — this the learned/poets (kavayaḥ) know/declare as sannyāsa (sannyāsam) — sannyāsa = abandoning desire-driven action; 18.2
kāmyānāṃ vs. sarva-karma: the key distinction: sannyāsa targets desire-driven actions (kāmya = desire-motivated); tyāga targets the fruits of ALL actions (sarva = all, including prescribed/nitya karma) — sannyāsa = what you stop doing; tyāga = what you stop expecting from what you do; 18.2
kāṅkṣantaḥ karmaṇāṃ siddhim yajante iha devatāḥ: desiring success in actions, people worship the gods here; 4.12
kāṅkṣitam naḥ: we desire / we have longed; 1.32
kapi-dhvajaḥ: Arjuna (whose flag bears the monkey/Hanuman symbol); 1.20
kāraṇam guṇa-saṅgaḥ asya: The cause (kāraṇam) for this (asya = for it/him) is guṇa-saṅga — attachment to/clinging to the guṇas; 13.22
karaṇaṃ karma karteti tri-vidhaḥ karma-saṃgrahaḥ: the instrument/organ (karaṇam), the action (karma), and the agent (kartā = iti these three) — three-fold (tri-vidhaḥ) is the basis/totality (saṃgrahaḥ = collection, summary) of action — the structural account of HOW action happens; 18.18
kariṣye vacanaṃ tava: kariṣye = I will do/act (future of kṛ = to do; first-person active — Arjuna's declaration of will); vacanaṃ = word/instruction (from vac = to speak); tava = Your (genitive of tvam = you) — Arjuna's final declaration: 'Your word, I will act upon.' Three words, 18 chapters of journey: the entire Gita arrives at kariṣye vacanaṃ tava. The student has moved from 'I will not fight' (Ch.1 V46) to 'I will do Your word' (Ch.18 V73).; 18.73
karma brahmodbhavam: know that action arises from Brahman; 3.15
karma caiva tad-arthīyam sad ity evābhidhīyate: and also (ca eva) action (karma) that serves these purposes (tad-arthīyam = for the sake of those = yajña/tapas/dāna) — that also (eva) is declared (abhidhīyate = is said/spoken) to be Sat — even preparatory or supporting action is Sat if it serves yajña/tapas/dāna; 17.27
karma jyāyo akarmaṇaḥ: action is superior to inaction; 3.8
karma kartum ihārhasi: you should (arhasi) perform (kartum) action (karma) here (iha — in this world) — Arjuna is directly addressed to act from this śāstric knowledge; 16.24
karma-bandhaṃ prahāsyasi: you will cast off the bonds of action; 2.39
karma-bandhanaḥ: action is bondage; 3.9
karma-codanā vs karma-saṃgraha: codanā = the motivating impulse (what sets action in motion: knowledge + object + knower); saṃgraha = the structural collection (the three elements of action's execution: organ + act + agent). Together they account for the full cycle: knowledge motivates, organs execute, agent directs; 18.18
karma-jam phalam tyaktvā: having abandoned the fruit born of action; 2.51
karma-jān viddhi tān sarvān evaṃ jñātvā vimokṣyase: know all of them as born of action — knowing this, you will be freed; 4.32
karma-phalam: the fruit of action / the result of work (phala = fruit, outcome — what action produces); 6.1
karma-sannyāsāt: than mere renunciation of actions; 5.2
karma-yogaḥ: yoga of action / active path; 5.2
karma-yogena ca apare: and others (apare) by karma yoga — the yoga of action without attachment to results; 13.25
karma-yogena yoginām: the path of action for the yogis; 3.3
karmaṇaḥ su-kṛtasya sāttvikaṃ nirmalam phalam āhuḥ: the fruit of righteous/good action (su-kṛta = well-done) is said (āhuḥ = they say, tradition declares) to be sattvic and pure (sāttvikaṃ nirmalam); 14.16
karmaṇaiva saṃsiddhim āsthitāḥ: through action alone they attained perfection; 3.20
karmaṇām: of actions; 5.1
karmāṇi: actions; 5.10
karmaṇi abhipravṛttaḥ api naiva kiñcit karoti saḥ: though fully engaged in action — truly does nothing at all; 4.20
karmaṇi akarma yaḥ paśyet: who sees inaction in action; 4.18
karmaṇi eva adhikāraḥ te: your right is to action alone; 2.47
karmaṇi ghore: into terrible / dreadful action; 3.1
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ: the duties/actions (karmāṇi) are distributed/divided (pravibhaktāni = fully-divided, from pra + vi + bhaj = to divide, distribute) by the guṇas (guṇaiḥ) born of/arisen from (prabhavaiḥ = arising-from) svabhāva (one's own nature/natural constitution) — the guṇa-analysis now applied to social duty: each varṇa's karma arises from svabhāva-born guṇas; 18.41
karmānubandhīni manuṣya-loke: in the human world (manuṣya-loke), secondary roots extend downward, binding by karma (karma-anubandha) — human desires and karma create further entanglement; 15.2
karmendriyāṇi saṃyamya: restraining the organs of action; 3.6
karmibhyaḥ ca adhikaḥ yogī tasmāt yogī bhava arjuna: and the yogi is greater than those who perform ritual action — therefore, O Arjuna, be a yogi!; 6.46
karṇaḥ: Karna — Arjuna's rival, secretly the eldest Pandava; 1.8
karoti yaḥ: who acts; who performs / who does — the one who actually acts, not the one who refrains; 5.10 6.1
kārpaṇya-doṣa-upahata-svabhāvaḥ: my nature overwhelmed by the weakness of miserliness/pity; 2.7
karṣati: draws/attracts (karṣati) — the jīva, individuated, draws the sense-apparatus to itself; karṣati implies effort, pulling, even a kind of struggle; 15.7
karśayantaḥ śarīra-sthaṃ bhūta-grāmam acetasaḥ: tormenting/emaciation (karśayantaḥ) the aggregate of elements (bhūta-grāma) residing in the body (śarīra-stham), these fools (acetasaḥ = without discernment) — the five bodily elements tortured by extreme āsurī tapas; 17.6
kartā aham iti manyate: thinks 'I am the doer'; 3.27
kartavyānīti me pārtha niścitaṃ matam uttamam: they must be done (kartavyāni = duty-bound) — thus (iti) this is My (me) definitive (niścitam = settled, certain) and highest/most excellent (uttamam) opinion/teaching (matam); 18.6
kartuṃ necchasi yan mohāt kariṣyasy avaśo 'pi tat: what (yat) you do not wish (na icchasi = not-desire) to do (kartum = to do), from delusion (mohāt = from moha/confusion), that (tat) you will do (kariṣyasi = will-do, future) even against your will (avaśo 'pi = avaśas + api = without-control + even = even as one-without-mastery/helplessly); 18.60
kartum vyavasitāḥ vayam: we are resolved to commit / we have set ourselves to do; 1.44
kārya-kāraṇa-kartṛtve hetuḥ prakṛtiḥ ucyate: Prakṛti is said to be the cause (hetu) in the agency (kartṛtva) of effects (kārya) and instruments/causes (kāraṇa); 13.21
kāryam ity eva: only thus: 'it is to be done' — the sāttvic tyāga's inner voice is precisely this simple: not 'I want to,' not 'I fear punishment if I don't,' but 'this is duty and duty must be performed.' The eva (only) is emphatic: the SOLE motivation is duty itself; 18.9
kāryam ity eva yat karma niyataṃ kriyate 'rjuna: the prescribed/niyata (niyatam) action (karma) that is performed (kriyate) O Arjuna, ONLY with the conviction 'this must be done' (kāryam ity eva = it is to be done — thus only) — the sāttvic motivation is pure duty-sense: 'this must be done' not 'I will gain from this'; 18.9
kāryam karma: the required action / the action that ought to be done (kārya = that which must be done, obligatory duty; karma = action); 6.1
kāryaṃ karma samācara: perform the prescribed/necessary action; 3.19
kāryate hy avaśaḥ karma sarvaḥ: is made to act (kāryate = causative passive of kṛ = to do; one is CAUSED to act) — avaśaḥ = helplessly (a + vaśa = without control/will); sarvaḥ = all/every person; kāryate is the key verb: not 'acts' but 'is made to act' — nature compels action from within, making enforced inaction impossible; 3.5
kāśirājaḥ ca vīryavān: and Kashiraja of great valor — king of Kashi; 1.5
kasyacit pāpam: the sin of anyone; 5.15
kāśyaś ca parameṣv-āsaḥ: and the king of Kashi, the supreme archer; 1.16
katarat naḥ garīyaḥ: which is better for us; 2.6
katham bhīṣmam aham: how can I against Bhishma, how can I attack...; 2.4
kathaṃ ca etān trīn guṇān ativartate: and how (kathaṃ) does one transcend/go beyond (ativartate) these three guṇas — the path/method dimension; 14.21
katham etad vijānīyām tvam ādau proktavān iti: How am I to understand that You declared this in the beginning?; 4.4
katham na jñeyam asmābhiḥ: why should we not know / how should we not understand; 1.38
katham sa puruṣaḥ pārtha: how can that person, O Partha; 2.21
kathaṃ vidyām ahaṃ yogins tvāṃ sadā paricintayan: How shall I know You, O Yogin, always meditating on You?; 10.17
kathayiṣyanti te 'vyayām: forever / without end; 2.34
kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ: bitter (kaṭu), sour (amla), salty (lavaṇa), excessively hot (aty-uṣṇa), pungent (tīkṣṇa), dry (rūkṣa), and burning/acrid (vidāhī) — seven sensory qualities of rājasic food; 17.9
kaumāram yauvanam jarā: childhood, youth, old age; 2.13
kaunteya: O son of Kunti (Arjuna's address — intimate); 5.22
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: O son of Kuntī — declare it boldly: My devotee is never destroyed; 9.31
kavayaḥ api mohitāḥ: kavayaḥ = the wise/poets/seers (from kavi = one who sees clearly; a seer, not just a learned person; kavayaḥ are those with insight and vision); api = even (the emphasis: EVEN the wise are confused); mohitāḥ = deluded/bewildered (from muh = to be confused; mohitaḥ = passive — they HAVE BEEN confused by it); the double emphasis (kavayaḥ + api + mohitāḥ) establishes that this confusion about karma is not a sign of ignorance but of the topic's genuine depth — making Arjuna more receptive to the teaching that follows; 4.16
kaviṃ purāṇam anuśāsitāram / aṇor aṇīyāṃsam: The Seer (omniscient one), the Ancient, the Ruler / subtler than the subtlest atom; 8.9
kāya-kleśa-bhayāt: from fear of bodily pain (kāya = body, kleśa = affliction/trouble, bhayāt = from fear) — the rājasic root: self-comfort seeking; the person abandons prescribed duty because it is inconvenient, difficult, or uncomfortable; 18.8
kāyena: with the body; 5.11
kecid vilagnāḥ daśanāntareṣu: some are seen lodged/stuck between the teeth; 11.27
kena prayuktaḥ pāpaṃ carati: impelled by what does a person commit sin?; 3.36
keśava: O Kesava — Krishna (one with beautiful hair / slayer of Keshi demon); 1.30
keśavārjunayoḥ puṇyam: keśavārjunayoḥ = of Keśava and Arjuna (dual genitive: the two principals of the Gita; Keśava = one with beautiful hair / slayer of the demon Keśī, Krishna's name); puṇyam = holy/meritorious/auspicious (from puṇya = purifying, virtuous; the dialogue is described as puṇya — it itself purifies the hearer); 18.76
keśi-niṣūdana: O slayer of Keśi (keśi-niṣūdana) — three addresses in one verse: mahābāho (mighty-armed = power), hṛṣīkeśa (sense-controller = wisdom), keśi-niṣūdana (demon-slayer = protection) — invoking Krishna's full nature; 18.1
keṣu keṣu ca bhāveṣu cintyo'si bhagavan mayā: In what particular manifestations are You to be thought of by me, O Bhagavān?; 10.17
kevalaiḥ indriyaiḥ api: even with bare/mere senses alone; 5.11
kim akurvata: what did they do? / what was done?; 1.1
kim anyat kāma-haitukam: what else (kim anyat) could it be except desire/lust as its cause (kāma-haitukam) — the reductionist conclusion: existence = material collision + sexual desire, nothing more; 16.8
kim āsīta vrajeta kim: how does he sit; how does he move?; 2.54
kim bhogaiḥ jīvitena vā: what good are pleasures, even life?; 1.32
kiṃ karma kim akarma iti kavayaḥ api mohitāḥ: what is action, what is inaction — even the wise are confused about this; 4.16
kim naḥ rājyena: what good is the kingdom to us?; 1.32
kim nu mahī-kṛte: how much less for the sake of this earth alone; 1.35
kiṃ punar brāhmaṇāḥ puṇyāḥ bhaktāḥ rājarṣayaḥ tathā: How much more then the holy brāhmaṇas and devoted royal sages!; 9.33
kiṃ tad brahma / kim adhyātmaṃ / kiṃ karma: What is that Brahman? / What is Adhyātma? / What is Karma?; 8.1
kimācāraḥ: what is his conduct (kim = what; ācāraḥ = behavior, practice, manner of living) — the practical/behavioral dimension; 14.21
kirīṭinaṃ gadinaṃ cakra-hastam: Crowned, bearing the mace, with disc in hand; 11.46
kīrtiḥ śrīḥ vāk ca nārīṇāṃ — smṛtiḥ medhā dhṛtiḥ kṣamā: Among feminine qualities: Fame, Prosperity, Speech; and Memory, Intelligence, Steadiness, Forbearance; 10.34
klaibyam mā sma gamaḥ: do not yield to unmanliness / do not fall into weakness; 2.3
kleśo'dhikataras teṣām avyaktāsakta-cetasām: The trouble of those whose minds are attached to the Unmanifest is GREATER; 12.5
kriyā-viśeṣa-bahulām: prescribing many elaborate rites; 2.43
kriyate bahulāyāsaṃ tad rājasam udāhṛtam: performed (kriyate) with much effort/labour/exertion (bahulāyāsam = many-effort, great toil), that (tad) is declared (udāhṛtam) rājasic (rājasam) — the third marker: bahulāyāsa (much effort) indicating the strained, striving quality of rājasic action; 18.24
krodhaḥ pāruṣyam eva ca: krodha (anger), pāruṣya (harshness/cruelty in speech and action) — the behavioral triad that flows from the ego-triad; 16.4
krodhāt sammohaḥ: from anger arises complete delusion; 2.63
kṛpaḥ: Kripa — Drona's brother-in-law; 1.8
kṛpaṇāḥ phala-hetavaḥ: pitiable are those who act for the fruit; 2.49
kṛṣi-go-rakṣya-vāṇijyaṃ vaiśya-karma svabhāva-jam: agriculture/cultivation (kṛṣi), cattle-protection/tending (go-rakṣya = cow-protection, cattle-care), and trade/commerce (vāṇijya = from vaṇij = merchant), these are the Vaiśya-duty (vaiśya-karma) born of svabhāva (one's own nature) — the Vaiśya's dharma covers the productive economy: farming, animal husbandry, trade; 18.44
kṛṣṇa: O Krishna (address); O Krishna; 1.28 1.31
kṛta-kṛtyaś ca bhārata: and (ca) becomes kṛta-kṛtya (O Arjuna) — kṛta-kṛtya = all-duty-accomplished; the one whose life-purpose is fulfilled; nothing left to do or earn; 15.20
kṛtānte: at the conclusion/end (kṛta = done + anta = end); the Sāṃkhya's culminating doctrinal statement; the five causes of action are the Sāṃkhya system's answer to the question 'what makes any action happen?' — kṛtānta may also mean 'the science of karma-completion'; 18.13
kṛtena arthaḥ nāsti: by action, there is no purpose served (for such a one); 3.18
kṛtsnavat ekasmin: as-if-whole in one particular thing — the tāmasic error of taking a fragment as the totality; mistaking a part for the whole; like the blind men describing the elephant each claiming their part IS the elephant; 18.22
kṣāntiḥ: forbearance, patience — the capacity to endure provocation without reacting; 13.8
kṣara / puruṣa / aham eva — the three definitions of v4: Perishable material domain (Adhibhūta), cosmic divine consciousness (Adhidaiva), and Krishna as the sacrifice's inner ground (Adhiyajña); 8.4
kṣaraḥ sarvāṇi bhūtāni: the kṣara is all beings (sarvāṇi bhūtāni) — all manifest, embodied, changing existence is the 'perishable' realm; 15.16
kṣayāya jagato 'hitāḥ: for the destruction (kṣayāya) of the world (jagataḥ), hostile/harmful ones (ahitāḥ) — they become enemies of cosmic order, not just personal wrongdoers; 16.9
kṣetra / kṣetrajña (paired analysis): the field (body-matter) / the knower of the field (consciousness); 13.2
kṣetra-kṣetrajña-saṃyogāt tat viddhi: know that (tat viddhi = know that) to be from the union/conjunction (saṃyoga = coming together, from sam + yuj = to join) of kṣetra (field) and kṣetrajña (knower of the field); 13.27
kṣetra-kṣetrajñayor jñānaṃ yat taj jñānaṃ mataṃ mama: The knowledge of kṣetra and kṣetrajña — that I consider to be TRUE knowledge; 13.3
kṣetrajñaṃ cāpi māṃ viddhi sarva-kṣetreṣu bhārata: Know Me also as the kṣetrajña in all fields, O Bhārata; 13.3
kṣetrī tathā kṛtsnam kṣetram prakāśayati: so the kṣetrī (knower of the field) illumines the entire kṣetra — field, body, and all experience within it; 13.34
kṣīṇa-kalmaṣāḥ: whose impurities are destroyed / whose moral and mental taints are exhausted (kṣīṇa = diminished/destroyed, kalmaṣa = impurity, sin, defilement); 5.25
kṣipāmy ajasram aśubhān: I cast/hurl (kṣipāmi) them, inauspicious ones (aśubhān), continuously/incessantly (ajasram) — divine response is continuous, matching the continuity of their hatred; 16.19
kṣipram bhavati dharmātmā śaśvat-chāntim nigacchati: Quickly he becomes a righteous soul and attains eternal peace; 9.31
kṣipraṃ hi mānuṣe loke: kṣipram = quickly, swiftly (from kṣip = to throw; something thrown happens fast — quick result); hi = indeed/verily (emphatic particle); mānuṣe loke = in the human world (mānuṣa = human; loka = world/realm); the point is specific: the human realm is uniquely suited for action-born results — karma-phala (results of action) ripen fastest here; gods have power but human effort has the unique capacity for rapid fruition; this is why human birth is considered precious in Gita cosmology; 4.12
kṣipraṃ hi mānuṣe loke siddhiḥ bhavati karma-jā: quickly in the human world does action-born success come; 4.12
kṣudram hṛdaya-daurbalyam: the petty weakness of heart / this small-hearted faintheartedness; 2.3
kula-dharmāś ca śāśvatāḥ: and the eternal family traditions collapse; 1.42
kula-ghnānām kulasya ca: for both the destroyers of the family and the family itself; 1.41
kula-kṣaya-kṛtam doṣam: the evil arising from the destruction of the family; the evil arising from destruction of the family; 1.37 1.38
kula-kṣaye: in the destruction of the family; 1.39
kulam kṛtsnam: the entire family; 1.39
kūrmaḥ aṅgāni iva: like a tortoise draws in its limbs; 2.58
kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataram kṛtam: therefore do action — as the ancients did it before you; 4.15
kuru-vṛddhaḥ: the eldest of the Kuru clan / the grandsire; 1.12
kurukṣetre: at Kurukshetra (the physical battlefield in Haryana, India); 1.1
kurvan api na lipyate: even while acting, is not stained/tainted; 5.7
kūṭa-stho 'kṣara ucyate: the kūṭastha (that which stands on top, unchanged, like an anvil — kūṭa = peak/anvil) is called akṣara (the imperishable) — the unmanifest ground of existence; 15.16
kutaḥ tvā kaśmalam idam: whence has this despondency come to you / from where this impurity?; 2.2
kūṭasthaḥ: unshakeable, immovable — like an anvil; 6.8
kūṭastham: the Kūṭastha — the unchanging witness-consciousness; 12.3

L

lābhālābhau jayājayau: gain and loss, victory and defeat; 2.38
labhante: they attain / they obtain / they gain (third person plural, present tense — active, ongoing); 5.25
labhante yuddham īdṛśam: who get such a battle; 2.32
labhate ca tataḥ kāmān mayā eva vihitān hi tān: and from it gains the desired objects — these being verily dispensed by Me alone; 7.22
limpanti / na spṛhā: limpanti = taint/smear/stick (from lip = to smear/anoint; karma-lipti = karma-stickiness — karma is described as something that sticks/smears, like paint; the liberated Self is non-stick); na spṛhā = no longing/yearning (spṛhā = longing from spṛh = to desire eagerly; na spṛhā = without that eager desire-pull for results); the two negatives define the karma-yoga practitioner: actions don't stick (no karma-lipti) because there's no spṛhā (the desire-pull that makes them stick); 4.14
lipyate na: is not stained / not tainted; 5.10
lobha-upahata-cetasaḥ: whose minds are overcome by greed; 1.37
lobhaḥ pravṛttiḥ ārambhaḥ karmaṇām: greed (lobha), restless activity/tendency (pravṛtti), undertaking/initiating of actions (ārambha karmaṇām = beginning of works); 14.12
loka-saṃgraham sampaśyan: having regard for the welfare of the world; 3.20
lokān samāhartum iha pravṛttaḥ: engaged here to gather in / destroy the worlds; 11.32
lokasya sṛjati: creates for the world / brings into being for beings; 5.14
lupta-piṇḍa-udaka-kriyāḥ: deprived of offerings of rice-balls and water (the śrāddha rites); 1.41

M

mā karma-phala-hetuḥ bhūḥ: let not the fruits of action be your motive; 2.47
mā phaleṣu kadācana: never to the fruits thereof; 2.47
mā śucaḥ: do not grieve (mā śucaḥ) — a gentle pastoral reassurance; Arjuna's existential anxiety about his own nature is anticipated and addressed; do not grieve; the final three words of the most secret verse — mā śucaḥ. This exact phrase appears three times in the Gita: Ch.2 V27 (mā śucaḥ — on the inevitability of death), Ch.18 V66, and implicitly throughout. Here it is the divine reassurance after the most radical instruction: 'I take full responsibility for your liberation — do not be afraid, do not grieve.' The grief-release is the natural fruit of complete surrender (sarva-dharmān parityajya + śaraṇam vraja) — when you surrender all, there is nothing left to grieve about.; 16.5 18.66
mā te saṅgaḥ astu akarmaṇi: let there be no attachment in you to inaction; 2.47
mā vyathiṣṭhāḥ yudhyasva jetāsi raṇe sapatnān: be not distressed / fear not! Fight! You shall conquer your enemies in battle!; 11.34
mac-citas sarva-durgāṇi mat-prasādāt tariṣyasi: with mind fixed in Me (mac-citas = My-minded), you will cross over (tariṣyasi = shall-cross, future of tṝ = to cross/overcome) all difficulties/obstacles (sarva-durgāṇi = sarva + durga = all-difficult-passages, all forts = all obstacles) by My grace (mat-prasādāt) — the positive promise: mac-citta + mat-prasāda = overcoming all; 18.58
mad-anugrahāya: Out of compassion for me, for my benefit; 11.1
mad-artham api karmāṇi kurvan siddhim avāpsyasi: even performing actions for My sake, you will attain perfection; 12.10
mad-bhaktaḥ etat vijñāya: my devotee (mad-bhakta = bhakta of Me), knowing/understanding (vijñāya = having known thoroughly, from vi + jñā) this (etat = this three-fold teaching); 13.19
mad-bhāvāḥ mānasāḥ jātāḥ yeṣāṃ loka imāḥ prajāḥ: Born of My mind, sharing My nature — from them come all these creatures in the world; 10.6
mad-bhāvam saḥ adhigacchati: he attains My being/state (mad-bhāvam = My nature; adhigacchati = reaches, thoroughly obtains); 14.19
mad-bhāvāya upapadyate: is fitted for / attains (upapadyate = comes to, is entitled to, fits into) my state/nature (mad-bhāva = my being, my essential nature); 13.19
mādhavaḥ: Krishna (descendant of Madhu / son of Madhavī); 1.14
madhusūdana: O Madhusudana — Krishna (slayer of the demon Madhu); 1.34
madhusūdanaḥ uvāca: Madhusudana (Krishna, slayer of Madhu demon) said; 2.1
madhye tiṣṭhanti rājasāḥ: the rajasic (rājasāḥ) dwell/remain in the middle (madhye tiṣṭhanti = stay in the middle human/mixed realm); 14.18
mahā-bāho: O mighty-armed one; 10.1
mahā-bāhuḥ: the mighty-armed; 1.18
mahā-bhūtāni: the great elements (pañca-mahā-bhūtas: space/ākāśa, air/vāyu, fire/agni, water/ap, earth/pṛthvī); 13.6
mahā-iṣu-āsāḥ: great bowmen / masters of the great bow; 1.4
mahā-rathaḥ: great chariot-warrior (a military rank); 1.4
mahā-śaṅkham: the great conch; 1.15
maharṣayaḥ sapta pūrve catvāraḥ manavaḥ tathā: The seven great sages, the four more ancient ones, and the Manus likewise; 10.6
maharṣīṇāṃ bhṛguḥ aham: Among the great seers I am Bhṛgu; 10.25
mahāśanaḥ mahā-pāpmā: all-devouring, greatly sinful; 3.37
mahat pāpam: great sin / terrible evil; 1.44
mahati syandane: in a magnificent chariot; 1.14
mahatīm: great / vast; 1.3
mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ: The great-souled, having reached the highest perfection; 8.15
mahātmānaḥ tu māṃ pārtha daivīṃ prakṛtim āśritāḥ: But the mahātmās, O son of Pṛthā, having taken shelter in the divine nature, worship Me; 9.13
maitraḥ sa-karuṇaḥ nirmamo nirahaṃkāraḥ: friendly, compassionate, without 'mine', without 'I'; 12.13
mām aprāpyaiva kaunteya: without ever reaching Me (mām aprāpya eva), O son of Kuntī (Kaunteya = Arjuna) — the fundamental spiritual failure: God unreached; 16.20
mām ātma-para-deheṣu pradviṣantaḥ: they hate (pradviṣantaḥ) Me (mām) in their own bodies (ātma-deheṣu) and in those of others (para-deheṣu) — God present in all bodies is hated; 16.18
māṃ ca yaḥ avyabhicāreṇa bhakti-yogena sevate: whoever (yaḥ) serves (sevate) Me (māṃ) with avyabhicāreṇa bhakti-yoga — avyabhicāra = non-straying, unswerving, exclusive; the devotion that never wavers toward any other object; 14.26
māṃ caivāntaḥ śarīra-sthaṃ: and Me (māṃ ca eva) dwelling within (antaḥ) the body (śarīra-stham) — Krishna declares Himself present inside the very body being tortured; extreme self-mortification harms God; 17.6
mām eva smaran — the 'alone' qualifier and its implications: 'Remembering Me ALONE' — the quality of undivided remembrance at death that determines the departure; 8.5
mām eva ye prapadyante — māyām etāṃ taranti te: those who take refuge in Me alone — they cross over this māyā; 7.14
mām evaiṣyasi satyaṃ te pratijāne priyo 'si me: you will come to Me (mām eva eṣyasi = to Me alone you will come, future), truly (satyam) I promise (pratijāne = I pledge, from prati + jñā = to formally-promise) to you (te) — because you are dear to Me (priyaḥ asi me = dear you-are to-Me) — the solemn divine promise: these four practices = certain arrival at the Divine, guaranteed by love; 18.65
mām evaiṣyasi yuktvā evam ātmānaṃ mat-parāyaṇaḥ: Disciplining yourself thus, with Me as the supreme goal — you shall come to Me without doubt; 9.34
māṃ hi pārtha vyapāśritya ye'pi syuḥ pāpa-yonayaḥ: For, O Pārtha — those who take complete refuge in Me, even those of sinful/lower birth; 9.32
māṃ tu veda na kaścana: but Me — none knows; 7.26
mām upetya punar janma duḥkhālayam aśāśvatam nāpnuvanti: Having come to Me, they do not attain rebirth — (this world being) a home of sorrow, impermanent; 8.15
mām upetya tu kaunteya punar janma na vidyate: But having attained Me, O Kaunteya, rebirth is not known (does not exist); 8.16
māṃ viddhi sarva-kṣetreṣu (zoomed): Know Me in all fields; 13.3
mama apanudyāt: what would drive away for me; 2.8
mama dehe guḍākeśa yat ca anyat draṣṭum icchasi: In My body, O Guḍākeśa — and whatever else you desire to see; 11.7
mama sādharmyam āgatāḥ: they have attained to My sādharmya — sameness of dharma/nature; becoming one in essence with Krishna; 14.2
mama sainyasya: of my army; 1.7
mama vartma anuvartante manuṣyāḥ sarvaśaḥ: humans in every way follow My path; 3.23 4.11
mama yoniḥ mahad brahma: My womb is Mahat-brahma — the Great Brahman (Prakṛti in its cosmic, unmanifest form; yoni = womb, matrix, source); 14.3
mamāivāṃśo jīva-loke jīva-bhūtaḥ sanātanaḥ: an eternal (sanātana) portion/fragment (aṃśa) of Me alone (mamaiva) has become the individual soul (jīva-bhūtaḥ) in the world of living beings (jīva-loke); 15.7
māmakāḥ: mine / my people (Dhritarashtra's sons); 1.1
maṃsyante tvāṃ mahā-rathāḥ: the great chariot-warriors will think of you thus; 2.35
man-manā bhava mad-bhaktaḥ mad-yājī māṃ namaskuru: Fix your mind on Me, be My devotee, be My worshipper, bow to Me; 9.34
man-manā bhava mad-bhakto mad-yājī māṃ namaskuru: be one whose mind is in Me (man-manā = mat + manā = My-minded), be My devotee (mad-bhakto = mad + bhakta = My-devotee), be My worshiper (mad-yājī = mad + yājī = My-sacrificer/worshiper, from yaj = to sacrifice/worship), bow down to Me (mām namaskuru = to-Me bow-down) — four-fold bhakti practice: mind-in-Me, devotion, worship-sacrifice, prostration; 18.65
man-mayāḥ mām upāśritāḥ: absorbed in Me, taking refuge in Me; 4.10
māna-apamānayoḥ: in honour and dishonour; 6.7
manaḥ anuvidhīyate: the mind follows in their wake / obeys them; 2.67
manaḥ saṃyamya mac-cittaḥ: having controlled the mind, with consciousness on Me; 6.14
manaḥ-prasādaḥ saumyatvaṃ maunam ātma-vinigrahaḥ: serenity/clarity of mind (manaḥ-prasāda = mind's clearness/brightness), gentleness/kindliness (saumyatva), silence/stillness (mauna), self-restraint/discipline of the self (ātma-vinigraha); 17.16
manaḥ-ṣaṣṭhāni indriyāṇi prakṛti-sthāni: the senses (indriyāṇi), with mind (manas) as the sixth (ṣaṣṭha), which abide in Prakṛti (prakṛti-sthāni) — the 6-fold sense apparatus situated in material nature; 15.7
mānāpamānayoḥ tulyas tulyas mitra-ari-pakṣayoḥ: equal (tulya) in honor (māna) and disgrace/dishonor (apamāna); equal toward the party of friends (mitrā-pakṣa) and enemies (ari-pakṣa); 14.25
manasā: with the mind; 5.11
manasā eva indriya-grāmaṃ viniyamya samantataḥ: and having completely restrained the multitude of senses on all sides by the mind alone; 6.24
manasā niyamya: controlling / governing with the mind; 3.7
manasā sannyasya: having renounced mentally / by mind alone; 5.13
manasā smaran indriyārthān: mentally dwelling on sense-objects; 3.6
manasaḥ parā buddhiḥ / yaḥ buddheḥ parataḥ saḥ: intellect is higher than mind / that which is beyond the intellect — that is He (the Self); 3.42
mantraḥ aham aham eva ājyam aham agniḥ ahaṃ hutam: I am the mantra, I am the oblation (ājya/ghee), I am the sacred fire, I am the act of offering (huta); 9.16
manuḥ ikṣvākave abravīt: Manu taught it to Ikṣvāku; 4.1
manuṣyāṇām: for such people; 1.43
manuṣyāṇāṃ sahasreṣu kaścid yatati siddhaye: among thousands of humans, perhaps one strives for perfection; 7.3
manyase yadi tac chakyaṃ mayā draṣṭum iti prabho: If You consider it possible for me to see it, O Lord; 11.4
manyeta: should think / holds as understanding; 5.8
maraṇāt atiricyate: is worse than death; 2.34
mārdavaṃ hrīr acāpalam: mārdava (gentleness/softness), hrī (modesty/sense of shame — the internal self-regulator), acāpala (absence of restlessness/fickleness — steadiness); 16.2
marīciḥ marutām asmi nakṣatrāṇām ahaṃ śaśī: Among Maruts I am Marīci; among nakṣatras, the moon; 10.21
māsānāṃ mārgaśīrṣaḥ aham — ṛtūnāṃ kusumākaraḥ: Among months I am Mārgaśīrṣa; among seasons, the flowery season (spring); 10.35
mat-arthe: for my sake / for my cause; 1.9
mat-karma-kṛt mat-paramaḥ mad-bhaktaḥ saṅga-varjitaḥ: Doer of My work, having Me as the Supreme, My devotee, free from attachment; 11.55
mat-karma-paramo bhava: become one who has My work as the supreme; 12.10
mat-paraḥ: intent on Me / with Me as the supreme goal; 2.61
mat-parāḥ: those who have Me as the Supreme (the mat-parāḥ); 12.6
mat-prasādāt: by/through My grace (prasāda = clearness/grace/favor; the same prasāda of V37's ātmabuddhi-prasādajam and Ch.2's sarva-duḥkhānāṃ hānir asyopajāyate prasāde); mat-prasāda (Divine grace) is not earned through works but received through surrender; V56 establishes that all karma done with mad-vyapāśraya (refuge in Me) = eligible for grace = accessible to śāśvata padam avyayam; 18.56
mat-prasādāt avāpnoti śāśvataṃ padam avyayam: by My grace (mat-prasādāt = mat + prasāda + āt = by-My-grace/favor), one attains/fully-obtains (avāpnoti = ava + āp = completely-reaches) the eternal/everlasting (śāśvatam = perpetual/eternal) immutable/undecaying abode/station (padam avyayam = avyaya = without-decay = imperishable state) — the destination: the eternal imperishable abode through Divine grace; 18.56
mat-saṃsthām adhigacchati: abiding in Me, the yogi reaches (it); 6.15
mat-sthāni sarva-bhūtāni / na ca ahaṃ teṣu avasthitaḥ: All beings are in Me — and yet I do not dwell in them; 9.4
matir mama: matiḥ = opinion/conviction/understanding (from man = to think; mati = the conclusion of considered thought); mama = my (genitive of aham — first person Sañjaya's own declaration). These two words close the Gita: 'This is my conviction.' Sañjaya speaks as a witness, a transmitter, a devotee, and now as a person of wisdom — the one who has heard 700 verses and whose considered conclusion (matiḥ) is this four-fold cosmic promise. The Gita closes not with a formula but with a human being's personal testimony.; 18.78
mātrā-sparśāḥ: contacts of senses with objects / sense impressions; 2.14
matta eva — from me alone: the totalizing claim of v4-v5: V5's matta eva (from Me alone) makes the strongest possible claim: not 'I am one source among others' but 'I am the sole source of all these conditions'; 10.5
mattaḥ eva iti tān viddhi — na tu aham teṣu — te mayi: know them all as proceeding from Me alone — but I am not in them; they are in Me; 7.12
mattaḥ parataraṃ na anyat kiñcid asti dhanañjaya: beyond Me there is nothing whatsoever, O Dhanañjaya; 7.7
mātulāḥ: maternal uncles; 1.34
mātulān: maternal uncles; 1.26
maunaṃ ca eva asmi guhyānāṃ — jñānaṃ jñānavatāṃ aham: Among secrets I am silence; I am the knowledge of the knowing; 10.38
mayā adhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: Under My supervision, prakriti produces all that moves and is unmoving; 9.10
mayā eva vihitān — the hidden dispensation: dispensed by Me alone — the Supreme as the ultimate source of all blessings, even those mediated through other deities; 7.22
mayā hatāṃs tvaṃ jahi: slain by Me, you kill them / kill those already slain by Me; 11.34
mayā pramādāt praṇayena vāpi: by me — from carelessness or even from affection; 11.41
mayā prasannena tavārjuna: By Me, being gracious/pleased toward you, O Arjuna; 11.47
mayā saha yoddhavyam: I must fight / it is to be fought by me; 1.22
mayā tatam idaṃ sarvaṃ jagat avyakta-mūrtinā: By Me — in My unmanifest form — all this world is pervaded; 9.4
mayādhyakṣeṇa — by me as overseer (not direct agent): V10's adhyakṣa (overseer/supervisor) is a theologically precise term — the divine supervises creation without being its direct mechanical cause; 9.10
mayaivate nihitāḥ pūrvam eva: by Me alone these are already slain before / already placed/struck down by Me; 11.33
māyayā apahṛta-jñānāḥ — āsuram bhāvam āśritāḥ: whose knowledge has been stolen by māyā — and who resort to the asura-nature; 7.15
mayi āsakta-manāḥ — pārtha: with mind attached/fixed upon Me — O son of Pṛthā (Arjuna); 7.1
mayi buddhiṃ niveśaya: enter/fix your intellect in Me; 12.8
mayi ca ananya-yogena bhaktiḥ avyabhicāriṇī: unswerving devotion to Me through undivided yoga — bhakti that does not waver or turn to other objects (avyabhicāriṇī = non-straying); 13.11
mayi sarvam idaṃ protaṃ sūtre maṇi-gaṇā iva: all this is strung in Me, as rows of gems on a thread; 7.7
mayi sarvāṇi karmāṇi sannyasya: having surrendered all actions unto Me; 3.30
mayy arpita-mano-buddhiḥ mām evaiṣyasi asaṃśayam: With mind and intellect surrendered to Me — you will come to Me alone, without doubt; 8.7
mayy arpita-mano-buddhir: with mind and intellect offered/placed in Me; 12.14
mayyāveśya manaḥ — the cognitive act of bhakti: The mind's placement in Krishna as the defining act of bhakti; 12.2
mayyāveśya mano ye māṃ nitya-yuktā upāsate: Those who, having fixed their mind in Me, worship Me, ever-united; 12.2
mayyeva mana ādhatsva: fix your mind in Me alone; 12.8
me: for me / my; 1.21
me matam / na anutriṣṭhanti: me matam = My view/teaching (matam = opinion/doctrine, from man = to think; Krishna's matam = the teaching of this Gita itself); na anutiṣṭhanti = do not follow/practice (anu + sthā = to stand in accordance with; the gap between hearing and practising); the contrast: knowing the teaching (śravaṇa) but refusing to live it (anutiṣṭhati) — this gap is what makes the sarva-jñāna-vimūḍha (deluded across all knowledge); 3.32
me matam nityam anutiṣṭhanti: who constantly practice this My teaching; 3.31
meruḥ śikhariṇām aham: Among mountain-peaks I am Meru; 10.23
mithyācāraḥ: a hypocrite / one of false conduct; 3.6
mithyaiṣa vyavasāyas te prakṛtis tvāṃ niyokṣyati: this resolution/determination (eṣa vyavasāyaḥ = this resolve) of yours (te = of you) is false/vain (mithyā = untrue, wrong, in-vain); Prakṛti (your own nature) will yoke/compel/engage (niyokṣyati = future of ni + yuj = to yoke, to engage, to constrain) you (tvām) — the stark teaching: ahaṃkāra-based non-action is mithyā; Prakṛti will override it; 18.59
mitra-drohe ca pātakam: and the sin of treachery toward friends; 1.37
moghāśā mogha-karmāṇaḥ mogha-jñānāḥ vicetasaḥ: Of vain hopes, vain acts, vain knowledge — and senseless; 9.12
moha-kalilam: the bog/swamp of delusion; 2.52
mohād ārabhyate karma yat tat tāmasam ucyate: action (karma) that is begun/undertaken (ārabhyate) from delusion (mohāt = from moha/confusion), that (yat) is called/said (ucyate) tāmasic (tāmasam) — four things ignored + moha as the root = tāmasic karma; 18.25
mohād gṛhītvā 'sad-grāhān: through delusion (mohāt), having taken up (gṛhītvā) false/wrong notions (asat-grāhāḥ = grasping what is unreal/wrong) — moha → wrong-view → wrong-grasping; 16.10
mohanam ātmanaḥ agre cānubandhe ca: deluding (mohanam) of the self (ātmanaḥ), both at the start (agre) and in consequence (anubandhe) — this is the key difference from rājasic: rājasic has a nectar phase (agre) before the poison; tāmasic has no nectar phase at all — it is deluding from beginning to end; there is no moment where it actually satisfies; it only obscures and confuses; 18.39
mohanam sarva-dehinām: it deludes (mohana = causing delusion/stupefaction) all embodied beings (sarva-dehinām — no exception); 14.8
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ: its (tasya) abandonment (parityāgaḥ = complete giving up) from delusion (mohāt = from moha/delusion) — that is declared (parikīrtitaḥ = fully proclaimed) tāmasic (tāmasaḥ) — when prescribed acts are abandoned, it is always from delusion (moha = tamas-quality blindness); 18.7
mokṣa-parāyaṇaḥ: whose highest goal is liberation / devoted to mokṣa (parāyaṇa = that which is one's highest resort and purpose); 5.28
mṛgāṇāṃ ca mṛgendraḥ ahaṃ — vainateyaḥ ca pakṣiṇām: Among beasts I am the lion; among birds, Vainatēya (Garuḍa); 10.30
mṛtyu-saṃsāra-sāgarāt: from the ocean of the death-saṃsāra; 12.7
mṛtyuḥ sarva-haraḥ ca aham: I am all-seizing Death; 10.34
mucyante te api karmabhiḥ: they too are freed from the bonds of action; 3.31
mūḍha-grāheṇa ātmanaḥ yat pīḍayā kriyate tapaḥ: tapas (tapaḥ) done (kriyate) by the seizure/grasp (grāheṇa) of delusion/foolishness (mūḍha), with self-torture (ātmanaḥ pīḍayā = torturing of the self) — mūḍha-grāha = the foolish conviction that self-torture itself is the path; 17.19
mūḍha-yoniṣu jāyate: is born in the wombs of the mūḍha (deluded, irrational — mūḍha = foolish, bewildered; including animal species and subhuman rebirths); 14.15
mūḍhaḥ ayaṃ loko na abhijānāti mām ajam avyayam: this deluded world does not recognize Me — the Unborn, the Imperishable; 7.25
mukham ca pariśuṣyati: my mouth is parching / my mouth dries up; 1.28
mukta-saṅgaḥ samācara: perform with attachment released; 3.9
mukta-saṅgo 'nahaṃvādī dhṛty-utsāha-samanvitaḥ: freed from attachment (mukta-saṅga = attachment-freed), not declaring I (anahaṃvādī = a + aham + vādī = non-I-proclaimer, non-egotistic), endued with/accompanied by (samanvitaḥ) firmness/fortitude (dhṛti) and enthusiasm/energy (utsāha) — four positive qualities of the sāttvic kartā; 18.26
mumukṣubhiḥ: mumukṣubhiḥ = by those who desire liberation (mumukṣu = one who desires mokṣa; from muc = to liberate + u = desiderative suffix + bhiḥ = instrumental plural; the desiderative form is important: mumukṣu is one who desires liberation as their primary orientation); pūrvaiḥ mumukṣubhiḥ = by the ancient seekers of liberation — these were warriors and kings (rāja-ṛṣis) who nonetheless kept the karma-yoga teaching alive while pursuing liberation; proof that karma and mumukṣu are not contradictory; 4.15
muniḥ: the sage / the silent one; the sage / muni — from mauna (silence); one who is inwardly silent and reflective, not merely outwardly quiet; 5.6 5.28
munīnāṃ api ahaṃ vyāsaḥ — kavīnāṃ uśanā kaviḥ: Among sages I am Vyāsa; among seer-poets, Uśanas the sage; 10.37
mūrdhni ādhāya ātmanaḥ prāṇam / āsthitaḥ yoga-dhāraṇām: Having placed the prāṇa in the head / established in yoga-concentration; 8.12

N

na abhāvaḥ vidyate sataḥ: for the real there is no non-being / the real never ceases to exist; 2.16
na abhijānāti mām ebhyaḥ param avyayam: does not recognize Me, who am beyond these and imperishable; 7.13
na ādatte: does not take / does not accept / does not absorb; 5.15
na ahaṃ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: I am not manifest to all — veiled by yoga-māyā; 7.25
na anavāptam avāptavyam: there is nothing unobtained that I need to obtain; 3.22
na antaḥ asti mama divyānāṃ vibhūtīnāṃ parantapa: There is no end to My divine vibhūtis, O scorcher of foes; 10.40
na anuśocanti paṇḍitāḥ: the wise do not grieve; 2.11
na anuśocitum arhasi: you should not grieve; 2.25
na anyam guṇebhyaḥ kartāram yadā draṣṭā anupaśyati: when the seer (draṣṭā = witness/observer) perceives (anupaśyati) no agent (na anyam kartāram) other than the guṇas — i.e., sees that the guṇas are the sole agents of all action; 14.19
na arhāḥ vayam: we are not justified / it is not right for us; 1.36
na asataḥ vidyate bhāvaḥ: for the unreal there is no being / the unreal never comes into existence; 2.16
na asti antaḥ vistarasya me: There is no end to the extent of My manifestation; 10.19
na ati-aśnataḥ yogo'sti: yoga is not for the one who eats too much; 6.16
na ati-svapna-śīlasya / jāgrataḥ naiva: not for the one who sleeps too much / nor for the one who stays awake too long; 6.16
na ati-ucchritaṃ / na ati-nīcaṃ: not too high / not too low; 6.11
na ātmānam avasādayet: let one not sink / depress the self (ava + sad = to sink down, to be submerged, to be depressed — avasādayet = optative of causative: let one not cause the self to sink); 6.5
na ayam bhūtvā bhavitā vā na bhūyaḥ: having once been, it will not cease to be again; 2.20
na ayam hanti na hanyate: this one does not slay and is not slain; 2.19
na ayaṃ lokaḥ asti ayajñasya kutaḥ anyaḥ kuru-sattama: not even this world exists for the non-offerer — how then the other? O best of the Kurus; 4.31
na ayaṃ lokaḥ asti na paraḥ na sukham saṃśayātmanaḥ: for the doubting self — neither this world nor the next, nor happiness; 4.40
na ca akriyaḥ: nor the inactive one / not the one who has simply stopped acting (a = without, kriyā = activity — one who mistakes inaction for renunciation); 6.1
na ca ekāntam anaśnataḥ: nor for the one who fasts completely; 6.16
na ca enam kledayanti āpaḥ: water does not wet / moisten this; 2.23
na ca etat vidmaḥ: and we do not know this; 2.6
na ca eva na bhaviṣyāmaḥ sarve vayam ataḥ param: nor will any of us cease to exist after this; 2.12
na ca eva sukṛtam: nor indeed the good deeds / merit; 5.15
na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya: And those acts do not bind Me, O Dhananjaya; 9.9
na ca mat-sthāni bhūtāni / paśya me yogam aiśvaram: Nor do beings truly dwell in Me — see My divine power of yoga!; 9.5
na ca rājyam sukhāni ca: nor kingdom, nor pleasures; 1.31
na ca śaknomi avasthātum: I cannot stand / I am unable to remain; 1.30
na ca śreyaḥ anupaśyāmi: I do not foresee any good / I see no benefit; 1.31
na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: nor (na ca) among humans (manuṣyeṣu = among-mankind) is there any (kaścit = any-one) who performs dearer service to Me (me priya-kṛttamaḥ = Me + dear-doing-most; priya-kṛt = dear-doer; superlative = dearest-service-doer) than that one (tasmāt = than-that-one) — the superlative claim: no one among humanity performs a more beloved service than the Gita-teacher; 18.69
na ca tat pretya no iha: and that (tat) is naught (na = nothing) hereafter (pretya = after death, in the next world) AND not (no) here (iha = in this world) — double negation across both worlds: aśraddhā action yields nothing in the present life OR after death; total spiritual nullity; 17.28
na cāśuśrūṣave vācyaṃ na ca māṃ yo 'bhyasūyati: not (na ca) to one who does not desire to serve/listen-obediently (aśuśrūṣu = a + śuśrūṣu = non-desirous-of-service; from śru = to hear + su = well + ṣu = desire = one who desires to hear well/serve the guru) should it be spoken (vācyam), and not (na ca) to one who cavils at/speaks ill of Me (mām yo abhyasūyati = who finds fault with Me/criticizes Me) — four conditions for non-disclosure: non-ascetic, non-devotee, non-service-minded, Me-critic; 18.67
na dveṣṭi: neither hates / does not dislike; 5.3
na dveṣṭy akuśalaṃ karma kuśale nānuṣajjate: he does not hate (na dveṣṭi) unpleasant/inauspicious action (akuśalam karma = unskillful/bad action here meaning difficult/unwanted prescribed action), and does not cling (na anusajjate = does not stick-to/become attached) to pleasant/auspicious action (kuśale = skillful/good); 18.10
na enam chindanti śastrāṇi: weapons do not cut this; 2.23
na enam dahati pāvakaḥ: fire does not burn this; 2.23
na etat tvayy upapadyate: this does not befit you / this is not appropriate for you; 2.3
na ete sṛtī pārtha jānan yogī muhyati kaścana: O Pārtha — knowing these two paths, no yogi whatsoever is deluded; 8.27
na eva kiñcit karomi: I do nothing at all — the root thought of the knower; 5.8
na eva kurvan na kārayan: neither doing nor causing to be done; 5.13
na hanyate hanyamāne śarīre: it is not slain when the body is slain; 2.20
na hi: for not / indeed not — emphatic negation; 6.2
na hi deha-bhṛtā śakyaṃ tyaktuṃ karmāṇy aśeṣataḥ: for indeed (na hi) it is not possible (śakyam) for the body-bearer (deha-bhṛtā = one who bears/holds a body, i.e., an embodied being) to abandon (tyaktum) actions (karmāṇi) without exception/completely (aśeṣataḥ = without remainder, entirely) — the fundamental impossibility: embodied life = action; 18.11
na hi jñānena sadṛśam pavitram iha vidyate: there is nothing whatsoever equal to knowledge as a purifier in this world; 4.38
na hi kalyāṇakṛt kaścit durgatiṃ tāta gacchati: for never does the doer of good, anyone at all, come to an evil end, my dear; 6.40
na hi prajānāmi tava pravṛttim: I truly do not understand / know Your action/way of proceeding; 11.31
na hi prapaśyāmi: I truly do not see / I cannot find; 2.8
na hi te bhagavan vyaktiṃ vidur devā na dānavāḥ: Neither the gods nor the demons know Your manifestation, O Bhagavān; 10.14
na hinasti ātmanā ātmānam: does not injure/harm (na hinasti, from hiṃs = to harm) the Self (ātmānam) through the self (ātmanā) — the sama-darśī does not harm their own Self; 13.29
na ime janādhipāḥ: nor these kings / nor these rulers of men; 2.12
na indriya-artheṣu: not attached to sense objects (indriya = senses, artha = object/purpose; indriyārtha = the objects that the senses pursue); 6.4
na jāyate mriyate vā kadācit: never is it born, never does it die, at any time; 2.20
na kāma-kāmī: not the one who desires after desires; 2.70
na kāṅkṣati: nor desires / does not crave; 5.3
na kāṅkṣe vijayam: I do not desire victory; 1.31
na karma-phala-saṃyogam: nor the union of action with its fruit; 5.14
na karmaṇām anārambhāt: not by non-commencement of action; 3.4
na karmāṇi: nor actions; 5.14
na karmāṇi nibadhnanti dhanañjaya: actions do not bind — O Dhananjaya (Arjuna, winner of wealth); 4.41
na karmasu anuṣajjate: not clinging to actions / not hanging onto the process of action itself (anuṣajjate = clings to, from anu + sañj = to attach, to cling; note: not just the fruits but the action-process); 6.4
na karoti na lipyate: neither acts (na karoti) nor is tainted (na lipyate) — the double negation of bondage; 13.32
na kartṛtvam: does not create doership / sense of agency; 5.14
na kaścit kartum arhati: no one is able to bring about / no one can accomplish; 2.17
na kaścit kṣaṇam api: not anyone even for a moment; 3.5
na lipyate: is not smeared/tainted (lipyate = is smeared; na = not) — from the root lip = to smear/anoint; the buddhi that is not 'smeared' by doership-attachment remains transparent; karma cannot stick to it, just as oil doesn't wet a lotus leaf (Ch.5 V10's sarasiruha-valambitāmbhasā); 18.17
na māṃ duṣkṛtinaḥ mūḍhāḥ prapadyante narādhamāḥ: the evildoers, the deluded, the lowest of men — they do not take refuge in Me; 7.15
na māṃ karmāṇi limpanti na me karma-phale spṛhā: actions do not taint Me; I have no longing for the fruits of action; 4.14
na me bhaktaḥ praṇaśyati — the supreme assurance of ch.9: V31's na me bhaktaḥ praṇaśyati (My devotee never perishes) is Ch.9's central assurance — the divine's unconditional commitment to the devotee; 9.31
na me kartavyam triṣu lokeṣu: I have no duty in the three worlds; 3.22
na me viduḥ sura-gaṇāḥ prabhavam na maharṣayaḥ: Neither the hosts of gods nor the great sages know My origin; 10.2
na niragnir: not the fireless one (niragni = without fire; refers to the Vedic practitioner who has abandoned the sacred fire-rites — external renunciation without inner transformation); 6.1
na nivṛttāni kāṅkṣati: nor does he yearn for/desire (na kāṅkṣati) them when they cease/withdraw (nivṛttāni = having receded); 14.22
na paṇḍitāḥ: not the learned / not the wise; 5.4
na paśyanti: do not see / are unable to see; 1.37
na praharṣet: should not rejoice excessively / not elated; 5.20
na rūpam asyeha tathopalabhyate: its (asya) form (rūpa) is not thus (tathā) perceived (upalabhyate) here — the tree as a whole cannot be grasped by ordinary perception; 15.3
na sa paśyati durmatiḥ: that person (sa) of perverted/deluded mind (durmatiḥ = bad-minded/deluded-minded) does not see (na paśyati) — the double negation: 'sees' is negated by na, and durmatiḥ explains why — deluded mind cannot perceive five-cause reality; 18.16
na sa siddhim avāpnoti na sukhaṃ na parāṃ gatim: that person does not attain (na avāpnoti) siddhi (perfection), nor sukha (happiness), nor parāṃ gatim (the Supreme Goal) — triple negation of all three human aspirations; 16.23
na saḥ bhūyaḥ abhijāyate: that person is not born again (na = not; bhūyaḥ = again; abhijāyate = is born, from abhi + jan = to be born); 13.24
na sat tat nāsad ucyate: it is called neither being (sat) nor non-being (asat) — Brahman transcends the categories of existence and non-existence; 13.13
na satyaṃ teṣu vidyate: nor is truth (satya) found (vidyate) in them (teṣu) — the most fundamental social-ethical quality absent at the root; 16.7
na śaucaṃ nāpi cācāraḥ: neither purity (śauca) nor good conduct (ācāra) — the two foundations of dharmic life absent in the āsurī character; 16.7
na śoṣayati mārutaḥ: wind does not dry / parch this; 2.23
na tad asti pṛthivyāṃ vā divi deveṣu vā punaḥ: that (tad) does not exist (na asti) either (vā) on earth (pṛthivyāṃ) or (vā) again (punaḥ) in heaven (divi) among the gods (deveṣu) — no exception anywhere: neither on earth nor in the highest heavens of the devas; 18.40
na tad bhāsayate sūryaḥ na śaśāṅkaḥ na pāvakaḥ: that (abode — tat padam from V4/V5) is not illumined (na bhāsayate) by the sun (sūrya), nor the moon (śaśāṅka), nor fire (pāvaka) — all external light-sources fail; 15.6
na tat asti vinā yat syāt mayā bhūtaṃ carācaram: There is no being, moving or unmoving, that can exist without Me; 10.39
na teṣu ramate budhaḥ: the wise one does not delight in them / the discerning person takes no pleasure there; 5.22
na tu eva aham jātu na āsam: never was there a time when I did not exist; 2.12
na tu mām abhijānanti tattvenā ataḥ cyavanti te: But they do not know Me in truth — therefore they fall; 9.24
na tu māṃ śakyase draṣṭum anena eva sva-cakṣuṣā: But you are not able to see Me with these natural eyes of yours; 11.8
na tu sannyāsinām kvacit: but not (na tu) ever (kvacit = anywhere, at any point) for the sannyāsins/renouncers (sannyāsinām) — the one who has practiced genuine tyāga carries no karmic residue; the triple karmic fruit has no foothold; 18.12
na tvam: nor you; 2.12
na tvam śocitum arhasi: you should not grieve; 2.27
na tvaṃ śocitum arhasi: you should not grieve; 2.30
na udvijet: should not be disturbed / not agitated; 5.20
na vedayajñādhyayanair... draṣṭum: The fourfold negation of conventional paths as means of cosmic vision; 11.48
na vikampitum arhasi: you should not waver; 2.31
na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī: does not abandon/release (na vimuñcati = does not let go of), a dull-witted/stupid person (durmedhā = dur + medhā = bad-intelligence), that (sā) dhṛti, O Pārtha, is tāmasic (tāmasī) — the ironic definition: tāmasic 'dhṛti' holds on to precisely the things one should let go of; 18.35
na yotsye iti govindam uktvā: saying 'I will not fight' to Govinda (Krishna); 2.9
nabhaḥ: the sky / heaven; 1.19
nabhaḥspṛśam: sky-touching / reaching the firmament; 11.24
naḥ kā prītiḥ syāt: what joy could there be for us?; 1.35
nāhaṃ vedair na tapasā na dānena na cejyayā: Not by Me through Vedas, not by austerity, not by gifts, not by sacrifice; 11.53
nainam paśyanty acetasaḥ: do not see Him (na enam paśyanti), those lacking discernment/consciousness (acetasaḥ) — acetas = without proper inner awareness/refinement; 15.11
naināṃ prāpya vimuhyati: having attained this, one is never again deluded; 2.72
naiṣkarmya-siddhi: perfection of freedom-from-karma-binding; naiṣkarmya (from na + iṣ + karma = not-desired-karma = karma that leaves no residue/binding) is the state where action produces no saṃskāra or karma-bondage; this is not the cessation of physical action but the inner condition of complete non-attachment; sannyāsa here = the inner sannyāsa of complete renunciation of fruit-attachment, not necessarily monastic external renunciation; 18.49
naiṣkarmya-siddhiṃ paramāṃ sannyāsenādhigacchati: the supreme (paramām) perfection (siddhim) of naiskarmya (freedom from karma-binding; naiṣkarmya = not-karma, the state of non-binding action or actionlessness in the sense of no karma-residue) — attains (adhigacchati = fully-attains) through renunciation (sannyāsena = through sannyāsa); 18.49
naiṣkarmyam: freedom from the bonds of action / actionlessness; 3.4
naiṣṭhikīm: steadfast / final / established / unwavering; 5.12
naivaṃ pāpam avāpsyasi: thus you will not incur sin; 2.38
naivaṃ śocitum arhasi: you should not grieve like this; 2.26
nakukaḥ sahadevḥ ca: Nakula and Sahadeva — the twin Pandavas; 1.16
namasyantaḥ ca māṃ bhaktyā nitya-yuktāḥ upāsate: Bowing to Me in devotion, always steadfast — they worship Me; 9.14
namo'stu te deva-vara prasīda: Salutation be to You, O best of gods — be gracious!; 11.31
nānā-śastra-praharaṇāḥ: armed with various weapons; 1.9
nānā-vidhāni divyāni nānā-varṇa-ākṛtīni ca: Of various kinds, divine, of various colors and shapes; 11.5
nānto na cādir na ca sampratiṣṭhā: neither end (anta) nor beginning (ādi) nor foundation (sampratiṣṭhā) — the tree of saṃsāra has no graspable limit or ground; 15.3
nānuvartayati: does not follow / does not turn; 3.16
nānyad astīti vādinaḥ: saying there is nothing beyond this; 2.42
nara-loka-vīrāḥ: heroes of the world of men / warriors of the human realm; 11.28
naraḥ ācaraty ātmanaḥ śreyaḥ: a person (naraḥ) acts (ācarati) what is good/beneficial (śreyaḥ) for the self (ātmanaḥ) — doing what promotes genuine wellbeing; 16.22
narake niyatam vāsaḥ: in hell the abode becomes fixed / permanent residence in hell; 1.43
narāṇāṃ ca narādhipam: And among humans, the king; 10.27
nāsā-abhyantara-cāriṇau: moving within the nostrils / the two breaths flowing in the interior of the nostrils (nāsā = nose, abhyantara = within/internal, cārin = moving); 5.27
nāśāya viśanti lokāḥ tavāpi vaktrāṇi: for their destruction these worlds enter Your mouths; 11.29
naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayā acyuta: naṣṭaḥ = destroyed/gone (past participle of naś = to be destroyed/lost); mohaḥ = the delusion (the moha of Ch.1, diagnosed and treated through the entire Gita); smṛtiḥ = memory/self-knowledge (smṛ = to remember; smṛti here is not ordinary memory but the recognition of ātman — the memory of one's true nature lost under moha); labdhā = obtained/regained (labh = to gain); tvat-prasādāt = through Your grace/favour (tvat = Your; prasāda = grace, clarity, favour — lit. 'making clear/pure'); mayā = by me; Acyuta = O Achyuta (the Infallible One, Krishna's name meaning 'the one who does not fall/slip'); 18.73
nava-dvāre pure: in the nine-gated city (the body with 9 openings); 5.13
navāni gṛhṇāti naraḥ aparāṇi: takes on new and different ones; 2.22
nāyakāḥ: leaders / commanders; 1.7
nehābhikrama-nāśo 'sti: in this, no effort begun is lost / wasted; 2.40
nibadhnanti mahā-bāho dehe dehinam avyayam: they bind (nibadh = bind tight) the imperishable dehin (avyayam dehinam = the indestructible ātman within the body); O mighty-armed (mahā-bāho); 14.5
nibadhyate: is bound / is fettered; 5.12
nibodha: know / hear / understand; 1.7
nidrālasya-pramādotthaṃ tat tāmasam udāhṛtam: arising from/born of (uttham = arisen, from ut + sthā = standing-up-from) sleep (nidrā) + laziness (ālasya) + carelessness/heedlessness (pramāda), that (tat) is declared (udāhṛtam) tāmasic (tāmasam) — three tāmasic sources: nidrā + ālasya + pramāda; 18.39
nigrahaḥ kiṃ kariṣyati: what will repression accomplish?; 3.33
nigṛhītāni sarvaśaḥ: completely / thoroughly restrained in every direction; 2.68
nihatya dhārtarāṣṭrān: having slain the sons of Dhritarashtra; 1.35
niḥspṛhaḥ sarvakāmebhyaḥ: without longing for all desires; 6.18
niḥśreyasa-karau: both leading to the highest good / liberation; 5.2
nimitta-mātraṃ bhava savyasācin: be merely the instrument, O Savyasācin (Arjuna, ambidextrous archer)!; 11.33
nimittāni ca paśyāmi: and I see omens; 1.30
nindantas tava sāmarthyam: deriding your very ability / mocking your power; 2.36
nirāśīḥ — tyakta-sarva-parigrahaḥ — śārīram karma: the sequence: no longing → no hoarding → only bodily action → no sin; 4.21
nirāśīḥ aparigrahāḥ: free from hope / expectation; free from possessiveness; 6.10
nirāśīḥ yata-citta-ātmā tyakta-sarva-parigrahaḥ: without longing, with controlled mind-and-self, having abandoned all possessions; 4.21
nirdoṣam: flawless / without defect / unblemished; 5.19
nirdvandvaḥ: free from pairs of opposites (pleasure-pain, praise-blame); 5.3
nirdvandvaḥ nitya-sattva-sthaḥ: free from pairs of opposites, ever established in sattva; 2.45
nirguṇam guṇa-bhoktṛ ca: without qualities (nirguṇa = beyond the three guṇas) yet the experiencer/enjoyer of qualities (guṇa-bhoktṛ = the one who experiences the guṇas) — third paradox; 13.15
nirmamaḥ nirahaṃkāraḥ: free from 'mine' and free from ego; 2.71
nirmamaḥ śānto brahma-bhūyāya kalpate: free from the sense of 'mine' (nirmamaḥ = nir + mama = without-mine, mine-free), tranquil/peaceful (śānto = śānta + o = peaceful), becomes fit/prepared (kalpate = is fit for, is capable of) for becoming Brahman (brahma-bhūyāya = for-the-state-of-brahma-being) — the culmination: nirmama + śānta = brahma-bhūya-ready; 18.53
nirmāna-mohā jita-saṅga-doṣāḥ: free from māna (pride/conceit) and moha (delusion); having conquered (jita) the fault/evil (doṣa) of attachment (saṅga) — two inner clearings required; 15.5
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava: Without enmity toward all beings — such a one comes to Me, O Pāṇḍava!; 11.55
nirvedam śrotavyasya śrutasya: disgust/indifference toward what is to be heard and what has been heard; 2.52
niryoga-kṣema ātmavān: free from concern for acquisition and security; self-possessed; 2.45
niścayaṃ śṛṇu me tatra tyāge bharata-sattama: hear (śṛṇu) My (me) decision/definitive conclusion (niścayam = certainty, final word) about tyāga (tatra = in this matter), O best/most excellent of the Bharatas (bharata-sattama) — Krishna signals: this is the definitive answer; 18.4
niścitam matam uttamam: settled + opinion + most excellent = the triple emphasis; niścita = no ambiguity; matam = my position; uttama = the highest — Krishna stakes his greatest authority on this teaching: even sacred acts require saṅga-tyāga and phala-tyāga; 18.6
niṣṭhā jñānasya parā: the supreme niṣṭhā of jñāna; niṣṭhā = the final establishment/culmination; where knowledge rests/abides in its highest form; jñāna's parā niṣṭhā = brahma-prāpti (attainment of Brahman); V50 announces what V51-55 will detail: the qualities that characterize the person moving from siddhi to brahma-prāpti; 18.50
nistrai-guṇyo bhava arjuna: be beyond the three guṇas, O Arjuna; 2.45
nītiḥ asmi jigīṣatāṃ: Among those who seek to conquer I am statesmanship/policy; 10.38
nitya-sannyāsī: eternal renunciant / perpetual sannyāsī; 5.3
nitya-tṛptaḥ nirāśrayaḥ: nitya-tṛptaḥ = ever-content/permanently satisfied (nitya = eternal/constant; tṛpta = satisfied, from tṛp = to be pleased/satisfied; nityatṛpta = satisfied not periodically but continuously — contentment is the baseline, not an occasional peak); nirāśrayaḥ = without dependence/without refuge-seeking (niḥ = without; āśraya = support/shelter/dependence; one who does not lean on external outcomes for inner stability); these two qualities (nitya-tṛpta + nirāśrayaḥ) are the internal state that makes it possible to act without doing — action without grasping; 4.20
nityaḥ sarva-gataḥ: eternal, all-pervading; 2.24
nityaḥ śāśvataḥ ayam purāṇaḥ: eternal, ancient, primeval; 2.20
nityajātaṃ nityaṃ vā manyase mṛtam: is constantly being born or constantly dying; 2.26
nityam ca sama-cittatvam: constant equanimity — the mind (citta) remaining the same (sama) always (nitya), not swinging between elation and dejection; 13.10
nityaṃ darśana-kāṅkṣiṇaḥ: always longing for the vision; 11.52
nityasya uktāḥ śarīriṇaḥ: of the eternal embodied soul it is said; 2.18
nivasiṣyasi mayy eva ata ūrdhvaṃ na saṃśayaḥ: you shall dwell in Me alone from this point forward — without doubt; 12.8
niyata-mānasaḥ: with a controlled/regulated mind; 6.15
niyatāhārāḥ: niyatāhārāḥ = those with regulated food (niyata = regulated/controlled, from ni + yat = firmly restrained; āhāra = food/intake, from ā + hṛ = to bring toward/ingest; niyatāhāra = one who has brought their eating into firm regulation); this practice is itself a yajna — offering the impulse to eat without restraint into the fire of discipline; āhāra-regulation also appears in Ch.6 V16-17 as the foundation of yoga practice; here it closes the yajna catalogue, showing that even the most basic bodily act can be a form of sacred offering; 4.30
niyataṃ karma: prescribed / ordained / necessary action; 3.8
niyataṃ saṅga-rahitam arāga-dveṣataḥ kṛtam: prescribed/obligatory (niyatam = fixed/ordained), free from attachment (saṅga-rahitam = attachment-free), done without love and hatred (arāga-dveṣataḥ = without rāga and dveṣa) — three qualifying conditions for sāttvic karma; 18.23
niyatasya karmaṇaḥ: of niyata karma — the ordained/prescribed action (niyata = fixed, appointed, ordained); in the Vedic system, niyata karma = nitya karma = the obligatory rites that must be performed regardless of desire or fruit-expectation; renouncing these is impossible without moha; 18.7
niyatasya tu sannyāsaḥ karmaṇo nopapadyate: but (tu) the sannyāsa/renunciation (sannyāsaḥ) of a prescribed/obligatory action (niyatasya karmaṇaḥ = of niyata/ordained karma) is not appropriate (nopapadyate = does not fit/is not proper) — niyata karma (like yajña-dāna-tapas from V5) simply cannot be renounced; 18.7
niyojayasi: why do you urge / engage me; 3.1
nyāyyaṃ vā viparītaṃ vā: whether right/just/in accordance with dharma (nyāyyam = what should be done, proper) OR the reverse/contrary (viparītam = the opposite, improper) — the five causes apply regardless of the moral quality of the action; both dharmic and adharmic acts have the same five-cause structure; 18.15

O

om iti ekākṣaraṃ brahma vyāharan / mām anusmaran: Uttering OM — the single syllable of Brahman — remembering Me; 8.13
oṃ tat sat iti nirdeśaḥ brahmaṇas tri-vidhaḥ smṛtaḥ: OM + TAT + SAT — this (iti) is declared (nirdeśaḥ = indication/designation) as the triple (tri-vidhaḥ) designation of Brahman (brahmaṇaḥ), traditionally remembered (smṛtaḥ) — three sacred syllables = three aspects of the One Reality; 17.23

P

pacāmy annaṃ catur-vidham: I digest (pacāmi) the four kinds of food (annaṃ catur-vidham): chewed, swallowed, sucked, and licked — all digestion is His activity; 15.14
padaṃ anāmayam: the state free from all suffering / the sorrowless station; 2.51
padma-patram iva ambhasā: like a lotus leaf by water — the classic image of unstained engagement; 5.10
paṇava-ānaka-go-mukhāḥ: small drums, cymbals, and trumpets (lit: cow-faced horns); 1.13
pañca ca indriya-gocarāḥ: the five objects of the senses — sound, touch, form, taste, smell; 13.6
pañcaitāni mahābāho kāraṇāni nibodha me: these five (pañca etāni) causes (kāraṇāni) — know/learn (nibodha = understand thoroughly) from Me (me), O Mighty-armed (mahābāho) — Krishna transitions from the tyāga teaching to a new Sāṃkhya analysis; 18.13
pañcaite tasya hetavaḥ: these five (pañca ete) are its causes (tasya hetavaḥ = the reasons/causes for that) — all of V14's five factors are the causes of every action, whether śarīra/vāk/manas, whether right or wrong; 18.15
pāñcajanyam: Panchajanya — Krishna's conch; 1.15
pāṇḍava: O son of Pāṇḍu (Arjuna's address — intimate, familiar, personal); O Pāṇḍava (Arjuna) — this verse describes a mind so settled in the witness that it neither pushes away nor pulls toward any guṇa-state, even delusion itself; 6.2 14.22
pāṇḍava-anīkam: the army of the Pandavas; 1.2
pāṇḍavaḥ: Arjuna (son of Pandu); the son of Pandu (Arjuna); 1.14 1.20
pāṇḍavāḥ: sons of Pandu (the opposing side); 1.1
pāṇḍavānāṃ dhanaṃjayaḥ: Among the Pāṇḍavas, Dhanañjaya (Arjuna); 10.37
paṇḍitāḥ: the learned / the wise / those who truly know; 5.18
pāṇḍu-putrāṇām: of the sons of Pandu; 1.3
pāpam eva āśrayet asmān: sin will cling to us / it is sin alone that would come to us; 1.36
pāpāt asmān nivartitum: to turn away from this sin / to refrain from evil; 1.38
pāpena: by sin / by negative karma; 5.10
pāpmānaṃ prajahi enam jñāna-vijñāna-nāśanam: slay this sinful destroyer of knowledge and wisdom; 3.41
para-dharmaḥ bhayāvahaḥ: another's dharma brings fear/danger; 3.35
param āpnoti pūruṣaḥ: the person attains the Supreme; 3.19
paraṃ bhāvam ajānantaḥ mama avyayam anuttamam: not knowing My supreme state — imperishable and unsurpassed; 7.24
paraṃ bhāvam ajānantaḥ mama bhūta-maheśvaram: Not knowing My supreme nature as the great Lord of all beings; 9.11
param bhūyaḥ pravakṣyāmi: again (bhūyaḥ) I will declare (pravakṣyāmi) that supreme (param) — re-opening a new chapter of teaching; 14.1
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān: You are the supreme Brahman, the supreme Abode, the supreme Purifier; 10.12
paraṃ dṛṣṭvā nivartate: having seen the Supreme, the taste also recedes; 2.59
paramaṃ guhyam adhyātma-saṃjñitam: The supremely secret teaching known as adhyātman — the knowledge of the Self; 11.1
paramaṃ puruṣaṃ divyaṃ yāti pārtha anucintayan: Goes to the supreme divine Puruṣa, O Pārtha, by meditating (on Him) continuously; 8.8
paramātmā ayam avyayaḥ: this Paramātmā is imperishable (avyaya = not subject to decay or modification); 13.32
paramātmā iti ca api uktaḥ dehe asmin puruṣaḥ paraḥ: and also called paramātmā (the Supreme Self) — this supreme Puruṣa (puruṣaḥ paraḥ) is in this body (dehe asmin); 13.23
paramātmā samāhitaḥ: the Supreme Self is steadied / gathered in; 6.7
paramparā-prāptam imaṃ rājarṣayaḥ viduḥ: received through succession, this the royal sages knew; 4.2
parantapa: O Parantapa — Scorcher of Enemies (Arjuna's battle-epithet); parantapa = O scorcher of enemies (para = enemies; tapa = scorcher/burner from tap = to heat; an epithet of Arjuna as the warrior whose heat/power destroys foes) — the choice of this epithet here is significant: the yoga was preserved by rāja-ṛṣis (warrior-sages) and is being told to a warrior; and the yoga's 'loss' is precisely the tragedy that produces parantapas who fight without wisdom; 2.3 4.2
parantapa / na tvaṃ vettha: parantapa = O scorcher of foes (same epithet as V2; the address to Arjuna-as-warrior frames the cosmic asymmetry: the warrior cannot know what the Divine knows); na tvaṃ vettha = you do not know (na = not; tvaṃ = you; vettha = you know — second-person singular of vid = to know; the asymmetry: aham veda = I know; na tvaṃ vettha = you do not know; this gap is the Gita's central premise: the teaching is needed because the human cannot access what the Divine can); 4.5
paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ: But beyond that (avyakta) is another existence — unmanifest, eternal, beyond (that) unmanifest; 8.20
parasparaṃ bhāvayantaḥ: mutually cherishing / nourishing each other; 3.11
parasyotsādanārtham vā: or (vā) for the purpose (artham) of destroying/ruining (utsādana) another (parasya) — tapas as weapon against others; extreme asceticism used for cursing or destroying enemies; 17.19
paricaryātmaka: service-natured; pari + caryā = attending around/serving comprehensively; the Śūdra's dharma is service — supporting the functioning of all other dharmas; this is not degraded in the Gita's framework: each dharma is equally necessary and equally capable of leading to perfection (V45: svakarmaṇā tam abhyarcya — worshiping through one's own karma leads to siddhi for ALL four); 18.44
paricaryātmakaṃ karma śūdrasyāpi svabhāva-jam: service-natured (paricaryātmakam = paricaryā + ātmaka = service-natured; from pari + car = to move around + serve) duty/action (karma), of the Śūdra (śūdrasyāpi = also/even of the Śūdra), born of svabhāva (svabhāva-jam) — Śūdra dharma: service as the primary contribution; api (also/even) indicates the Gita's inclusive tone: even/also Śūdra dharma is svabhāva-born; 18.44
pariṇāme viṣam iva tat sukhaṃ rājasaṃ smṛtam: in the outcome/at the end (pariṇāme) is like poison (viṣam iva), that (tat) happiness (sukham) is remembered/held (smṛtam = held in memory/tradition) as rājasic (rājasam) — the temporal inversion of V37: nectar-first, poison-at-end; 18.38
parisamāpyate: parisamāpyate = is fully completed/culminated/ends (pari = completely; sam = together; āpyate = is obtained/reaches its end; parisamāpyate = comes to its complete conclusion); sarvaṃ karma akhilam parisamāpyate = all action without remainder reaches its full conclusion in jñāna; the verb is significant: jñāna is not the rejection of karma but its parisamāpti (completion) — karma done correctly leads to jñāna as its natural endpoint; action is not abandoned but ripened into wisdom; 4.33
paritrāṇāya sādhūnām: for the protection of the good; 4.8
parjanyāt anna-sambhavaḥ: food arises from rain; 3.14
pārtha: O Partha — Arjuna (son of Pritha/Kunti); O Partha — son of Pritha (Arjuna's mother Kunti's name); 1.25 2.3
pārtha na eva iha na amutra vināśaḥ tasya vidyate: O Pārtha, there is no destruction for that one — neither here nor hereafter; 6.40
pārthaḥ: Arjuna (son of Pritha); 1.26
paryāptam: limited / sufficient (more manageable); 1.10
paśya: look! / behold!; 1.3
paśya ādityān vasūn rudrān aśvinau marutaḥ tathā: Behold the Ādityas, Vasus, Rudras, the twin Aśvins, and the Maruts; 11.6
paśya etān samavetān kurūn iti: behold these assembled Kurus; 1.25
paśya me pārtha rūpāṇi śataśaḥ atha sahasraśaḥ: BEHOLD, O son of Pṛthā, My forms — by hundreds, and by thousands!; 11.5
paśyan śṛṇvan spṛśan jighran aśnan gacchan svapan śvasan: seeing, hearing, touching, smelling, eating, going, sleeping, breathing; 5.8
paśyanti jñāna-cakṣuṣaḥ: those who possess the eye of knowledge (jñāna-cakṣus) see (paśyanti) — the jñāna-cakṣus is the inner vision that perceives ātman behind the bodily theater; 15.10
pataṅgāḥ patanti nāśāya samṛddha-vegāḥ: moths fall for their destruction with increasing/swelling speed; 11.29
patanti narake 'śucau: they fall (patanti) into impure/foul (aśuca) hell (naraka) — the destination: downward into naraka, the consequence of the āsurī trajectory; 16.16
patanti pitaraḥ: the ancestors fall (to lower realms); 1.41
patram puṣpam phalam toyam yo me bhaktyā prayacchati: A leaf, a flower, a fruit, water — whoever offers Me with devotion; 9.26
pauṇḍram: Paundra — Bhima's conch; 1.15
paurvadehika / buddhi-saṃyoga (key compound): the intelligence-connection from the former body — the mechanism of saṃskāra inheritance; 6.43
pautrāḥ: grandsons; 1.34
pautrān: grandsons; 1.26
pavanaḥ pavatām asmi: Among purifiers I am the wind; 10.31
pāvanāni: purifying/cleansing things (from pāvana = purifier, from root pū = to purify); yajña-dāna-tapas are not just obligations but active consciousness-purifiers — they cleanse the practitioner of rāga-dveṣa, selfishness, and inertia; 18.5
phale saktaḥ: attached to fruit / clinging to results; 5.12
pitā aham asya jagataḥ mātā dhātā pitāmahaḥ: I am the Father of this world, the Mother, the Sustainer, the Grandfather; 9.17
pitāmahaḥ: grandsire / grandfather (literally 'father's father'); 1.12
pitāmahān: grandfathers; 1.26
pitāsi lokasya carācarasya: You are the Father of the world — of moving and unmoving things; 11.43
pitṝn: fathers / father-figures; 1.26
pitṝṇāṃ aryamā ca asmi — yamaḥ saṃyamatām aham: Among the ancestors I am Aryamā; among those who maintain order, I am Yama; 10.29
prabhavaḥ pralayaḥ sthānam nidhānam bījam avyayam: The Origin, the Dissolution, the Ground, the Storehouse, and the imperishable Seed; 9.18
prabhaviṣṇu ca: and the one who causes to manifest/generate/create (prabhaviṣṇu = having the nature of projecting forth, prabhava = origin/emergence); 13.17
prabhuḥ: the Lord / the inner ruler; 5.14
pradadhmatuḥ: blew / sounded (dual form — they both blew); 1.14
pradīptaṃ jvalanam: the blazing fire / the kindled flame; 11.29
praduṣyanti kula-striyaḥ: the women of the family become corrupt / are corrupted; 1.40
prahasann iva: smiling as if / as though smiling; 2.10
prahlādaḥ ca asmi daityānāṃ: Among the Daityas I am Prahlāda; 10.30
prajahāti kāmān sarvān: completely casts off all desires; 2.55
prajanaḥ ca asmi kandarpaḥ — sarpāṇām asmi vāsukiḥ: Among progenitors I am Kāmadeva (Love); among serpents I am Vāsuki; 10.28
prajāpatisvaṃ prapitāmahaśca: You are Prajāpati and the Great-Grandfather; 11.39
prajñā pratiṣṭhitā: wisdom is established / steady; wisdom is established / firmly rooted; 2.57 2.58 2.68
prajñā-vādān ca bhāṣase: and you speak words of wisdom; 2.11
prāk śarīra-vimokṣaṇāt: before release from the body / before leaving the body / before death; 5.23
prakāśam pravṛttim moham na dveṣṭi sampravṛttāni: he does not hate (na dveṣṭi) light/clarity (prakāśa = sattva's effect), activity (pravṛtti = rajas's effect), delusion (moha = tamas's effect) when they are manifesting (sampravṛttāni = having arisen); 14.22
prakṛteḥ guṇa-sammūḍhāḥ: prakṛteḥ = of Prakṛti (the source of the confusion; the gunas belong to Prakṛti/Nature, not to the ātman); guṇa-sammūḍhāḥ = completely deluded by the gunas (sam = completely; mūḍha = deluded/bewildered; sammūḍha = thoroughly confused); the phrase identifies the ROOT of the confusion: it is Prakṛti's gunas that create the delusion — neither the actions themselves nor the doer, but the gunas' distorting power; 3.29
prakṛteḥ guṇaiḥ karmāṇi sarvaśaḥ kriyamāṇāni: all actions are performed entirely by the gunas of Prakriti; 3.27
prakṛti-sambhavāḥ: born of Prakṛti (sambhava = arising; NOT from Puruṣa — this distinction is the liberation-key); 14.5
prakṛtiṃ māmikām — my prakriti (not an independent force): V7's 'My prakriti' (māmikām) is a crucial qualification: prakriti is not an independent creative force separate from the Supreme — it is the divine's own creative power; 9.7
prakṛtim puruṣam ca viddhi: know (viddhi = imperative of vid) that prakṛti (material nature, the field) and puruṣa (the Self/Spirit, the witness) — the two eternal principles of existence; 13.20
prakṛtiṃ puruṣaṃ caiva kṣetraṃ kṣetrajñam eva ca: Prakṛti and puruṣa, as well as the field and the knower of the field; 13.1
prakṛtiṃ svām adhiṣṭhāya sambhavāmi ātma-māyayā: presiding over My own Prakriti, I come into being through My own Māyā; 4.6
prakṛtiṃ svām avaṣṭabhya visṛjāmi punaḥ punaḥ: Holding down My own prakriti, I project again and again; 9.8
prakṛtis tvāṃ niyokṣyati: Prakṛti will compel/yoke you; niyokṣyati from ni + yuj = to yoke-downward, to drive; Prakṛti (one's constituted nature including guṇas and svabhāva) acts as the deeper driver that will compel action regardless of the ego's resolve; this is the Gita's determinism: what your svabhāva-born guṇas produce, that you will do; the ahaṃkāra that says 'I won't fight' will be overridden by the kṣatriya svabhāva that must fight; 18.59
prakṛtyā eva ca karmāṇi kriyamāṇāni sarvaśaḥ: Actions (karmāṇi) are being performed/done (kriyamāṇāni = present passive participle of kṛ) entirely (sarvaśaḥ = in every way, completely) by prakṛti alone (prakṛtyā eva); 13.30
pralapan: speaking / talking; 5.9
pramāda-ālasya-nidrābhiḥ nibadhnāti bhārata: it binds through pramāda (heedlessness/recklessness), ālasya (laziness/indolence), and nidrā (sleep/torpor) — O Bharata; 14.8
pramāda-mohau tamasaḥ bhavataḥ ajñānam eva ca: from tamas arise heedlessness (pramāda) and delusion (moha), and also ignorance (ajñāna) — the threefold product of tamas; 14.17
pramādaḥ mohaḥ eva ca: pramāda (heedlessness, carelessness, negligence) and moha (delusion, confusion about reality); 14.13
pramāthīni indriyāṇi: the turbulent / agitating senses; 2.60
prāṇa-apāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ: having restrained the movements of prāṇa and apāna — devoted to prāṇāyāma; 4.29
prāṇa-apānau samau kṛtvā: having equalized prāṇa and apāna — the upward-moving and downward-moving breaths (sama = equal/balanced; this describes regulation of the breath cycle); 5.27
prāṇāṃs tyaktvā dhanāni ca: having given up their lives and wealth; 1.33
praṇamya śirasā devam kṛta-añjaliḥ abhāṣata: Bowing his head to the God, with joined palms, he spoke; 11.14
prāṇāpāna-samāyuktaḥ: joined/united (samāyuktaḥ) with prāṇa (upward breath) and apāna (downward breath) — the two primary prāṇic forces that support digestion; 15.14
praṇaśyāmi / praṇaśyati (the mutual non-loss): I am not lost / that one is not lost — the grammar of non-separation; 6.30
praṇaśyanti kula-dharmāḥ sanātanāḥ: the eternal laws of the family perish; 1.39
praṇavaḥ sarva-vedeṣu — śabdaḥ khe — pauruṣaṃ nṛṣu: I am OM in all the Vedas — sound in ether — virility/manhood in men; 7.8
prāṇāyāma-parāyaṇāḥ: prāṇāyāma-parāyaṇāḥ = those devoted to prāṇāyāma (prāṇa = vital breath; āyāma = extension/regulation from ā + yam = to extend/regulate; prāṇāyāma = the practice of regulated breathing as yoga; parāyaṇa = devoted to, absorbed in — para = supreme + ayana = going toward); the term identifies these as committed practitioners, not occasional breathers; prāṇāyāma appears only here in the Gita, confirming the specific yogic practice of breath-regulation as a valid form of yajna; 4.29
prapadyante: prapadyante = they approach/take refuge/fall forward toward (pra = forward/fully; pad = to step/fall; pra + pad = to step fully forward, to approach with full surrender; prapatti = the act of complete falling-forward into the Divine's presence — not hesitant approach but total forward-movement; related to prapatti doctrine in bhakti: complete surrender as the act of approach); ye yathā prapadyante = whatever form of this complete approach they make; 4.11
prapaśyadbhiḥ: by those who clearly see / by those with clear perception; 1.38
prāpya ca apriyam: upon getting the unpleasant / on receiving what is not dear; 5.20
prāpya puṇya-kṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ: having attained the worlds of the righteous, having dwelt there for lasting years; 6.41
prasādam adhigacchati: attains prasāda / inner clarity and grace; 2.64
prasādaye / arhasi soḍhum: I seek grace / You ought to bear/forgive; 11.44
prasāde sarva-duḥkhānāṃ hāniḥ: in prasāda, the destruction of all sorrows arises; 2.65
prasaktāḥ kāma-bhogeṣu: addicted/attached (prasaktāḥ) to sense-enjoyments (kāma-bhogeṣu) — the behavioral consequence of the moha-net; 16.16
prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī: with attachment (prasaṅgena = through-attachment), desiring/coveting (ākāṅkṣī) the fruit/reward (phala), that (sā) dhṛti (firmness), O Pārtha, is rājasic (rājasī) — the two markers: prasaṅga (attachment) + phalākāṅkṣā (fruit-desire); 18.34
prasanna-cetasaḥ: of the clear-minded / of the serene-hearted; 2.65
praśānta-manasam enaṃ yoginam sukham uttamam upaiti: to this yogi of completely tranquil mind, the supreme bliss comes; 6.27
praśāntasya: of the serene / utterly peaceful one; 6.7
praśāntātmā vigatabhīḥ: with serene self, gone-beyond fear; 6.14
praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate: and likewise (tathā) in praiseworthy/auspicious action (praśaste karmaṇi), O Pārtha, the word Sat (sac-chabdaḥ = the sound/word 'Sat') is applied (yujyate = is joined/fitted) — a third meaning: Sat = auspicious, worthy action; 17.26
prasīda deveśa jagan-nivāsa: be gracious / be propitious, O Lord of Gods, O Abode of the Universe!; Be gracious, O Lord of Gods, O Abode of the Universe!; 11.25 11.45
pratāpavān: the powerful / the glorious one; 1.12
pratyakṣāvagamaṃ dharmyaṃ / su-sukhaṃ kartum avyayam: Directly known, congruent with dharma, very happy to practice, and imperishable; 9.2
pratyavāyo na vidyate: and there is no harmful reverse / setback; 2.40
pravadanti: declare / assert; 5.4
pravadanty avipaścitaḥ: the undiscerning declare; 2.42
pravartante 'śuci-vratāḥ: they proceed (pravartante) with impure vows/resolves (aśuci-vrataḥ) — their most determined commitments are spiritually impure; 16.10
pravartante vidhānoktāḥ satataṃ brahma-vādinām: are always (satatam = always, constantly) begun/set in motion (pravartante = proceed, are commenced) by followers of the Vedas/knowers of Brahman (brahma-vādinām), as enjoined by the ordinances (vidhānoktāḥ = stated by the rules); 17.24
pravartitaṃ cakram: the wheel thus set in motion; 3.16
pravṛtte śastra-sampāte: when the discharge of weapons was about to begin; 1.20
pravṛtti-nivṛtti: engagement and renunciation — the two fundamental modes of spiritual life; sāttvic buddhi knows WHEN each is appropriate; pravṛtti = the path of action (karmamārga); nivṛtti = the path of knowledge/renunciation (jñānamārga); knowing which applies in what situation is the mark of sāttvic discernment; 18.30
pravṛttiṃ ca nivṛttiṃ ca janā na vidur āsurāḥ: the āsurī persons (janā āsurāḥ) do not know (na viduḥ) pravṛtti (what to act upon, the path of engagement) and nivṛtti (what to refrain from, the path of withdrawal) — fundamental ethical/spiritual ignorance; 16.7
pravṛttiṃ ca nivṛttiṃ ca kāryākārye bhayābhaye: pravṛtti (engagement in action/outward movement) and nivṛtti (withdrawal/renunciation/inward movement), kārya (what should be done) and akārya (what should not be done), bhaya (fear) and abhaya (fearlessness) — three pairs of opposites that sāttvic buddhi correctly discriminates; 18.30
pravyathita-antar-ātmā: with inner self greatly distressed / deeply shaken within; 11.24
prayāṇa-kāle api ca māṃ te viduḥ yukta-cetasaḥ: they know Me even at the time of death, with unified minds; 7.30
prayāṇa-kāle ca kathaṃ jñeyo'si niyatātmabhiḥ: And at the time of death, how are You to be known by the self-controlled?; 8.2
prayāṇa-kāle manasā'calena bhaktyā yuktaḥ yoga-balena caiva: At the time of departure — with unmoving mind, united with devotion, and with the power of yoga; 8.10
prayatnāt yatamānaḥ tu yogī saṃśuddha-kilbiṣaḥ: striving with diligent effort, the yogi — purified of sin/taint —; 6.45
pṛcchāmi tvām: I ask you / I am asking you; 2.7
pretān bhūta-gaṇāṃś cānye yajante tāmasā janāḥ: and the others (anye), the tāmasic people (tāmasā janāḥ), worship (yajante) pretas (departed spirits) and hosts of bhūtas (elemental spirits) — the tamas orientation toward the obscure and the dead; 17.4
priya-kṛttamaḥ...priya-taraḥ: dearest service-doer + dearest to Me; two dimensions of the claim: (1) their SERVICE is the dearest to the Divine; (2) they THEMSELVES are the dearest to the Divine. The Gita-teacher is twice honored: for what they DO (priya-kṛt = dear-service) and for who they ARE in the Divine's eyes (priya-tara = dearest); 18.69
priyam prāpya: upon getting the pleasant / on receiving what is dear; 5.20
priyo hi jñāninaḥ atyartham aham — sa ca mama priyaḥ: for I am supremely dear to the jñānī — and that one is supremely dear to Me; 7.17
procyamānam aśeṣeṇa pṛthaktvena dhanaṃjaya: being declared/taught (procyamānam) exhaustively/without remainder (aśeṣeṇa = without-remainder), distinctly/separately (pṛthaktvena = with-separateness), O Dhananjaya (conqueror-of-wealth, Arjuna) — Krishna signals comprehensive and systematic treatment; 18.29
procyate guṇa-saṃkhyāne yathāvac chṛṇu tāny api: these are declared (procyate = stated) in the guṇa-enumeration (guṇa-saṃkhyāna = the Sāṃkhya-style counting/analysis of guṇas), accurately/as-they-are (yathāvat); hear (śṛṇu) them (tāni) also (api) — the announcement that the three-fold guṇa analysis of jñāna/karma/kartā follows; 18.19
pṛthak: as separate / different; 5.4
pṛthaktva: separateness/distinctness (pṛthak = separate + tva = -ness); the mode of perception that sees every being as fundamentally distinct from every other; the ontological fragmentation view; contrast with V20's avibhaktam (undivided); 18.21
pṛthivī-pate: O lord of the earth (address to Dhritarashtra); 1.18
pṛthivīm ca: and the earth; 1.19
pṛthivyāṃ vā divi deveṣu: on earth or in the heavens among the devas — the comprehensive scope: from the lowest earthly realm to the highest heavenly realm; even the devas (gods/celestial beings) are not free from guṇas; only the transcendent Puruṣa (Ch.15 V17-18) is beyond Prakṛti and hence beyond guṇas; embodied existence in Prakṛti = life under the three guṇas; 18.40
pūjārhāu: worthy of worship / deserving of reverence; 2.4
punaḥ tāni kalpādau visṛjāmi aham: At the beginning of the next cosmic age, I send them forth again; 9.7
puṇyaḥ gandhaḥ pṛthivyāṃ ca — tejaḥ ca asmi vibhāvāsau: the pure/auspicious fragrance in earth — and the brilliance in fire am I; 7.9
purodhasāṃ ca mukhyaṃ māṃ viddhi pārtha bṛhaspatiṃ: Among priests, O Pārtha, know Me as the chief — Bṛhaspati; 10.24
purujit kuntibhojaḥ ca: Purujit and Kuntibhoja — both maternal relatives of the Pandavas; 1.5
puruṣaḥ prakṛti-sthaḥ hi bhuṅkte prakṛti-jān guṇān: Puruṣa, being established/seated (stha) in prakṛti, indeed (hi) experiences/enjoys (bhuṅkte) the guṇas born of prakṛti (prakṛti-jān guṇān); 13.22
puruṣaḥ sa paraḥ pārtha / bhaktyā labhyas tu ananyayā: That Supreme Puruṣa, O Pārtha — is attained by undivided devotion; 8.22
puruṣaḥ sukha-duḥkhānām bhoktṛtve hetuḥ ucyate: Puruṣa is said to be the cause (hetu) in the experience (bhoktṛtva = the state of being the experiencer) of pleasure (sukha) and pain (duḥkha); 13.21
puruṣam puruṣa-ṛṣabha: O bull among men / O best of men; 2.15
puruṣaṃ śāśvataṃ divyam ādi-devam ajaṃ vibhum: The eternal Puruṣa, divine, primordial God, unborn, all-pervading; 10.12
puruṣottamaḥ: Puruṣottama — the Highest Puruṣa; uttama-puruṣa contracted; the name is simultaneously a grammatical superlative and a revealed name of the Divine; 15.18
pūrva-abhyāsena tena eva hriyate hi avaśaḥ api saḥ: by that very previous practice alone, that one is carried forward in spite of himself; 6.44
puṣṇāmi cauṣadhīḥ sarvāḥ: I nourish (puṣṇāmi) all herbs/plants (auṣadhīḥ sarvāḥ) — the nurturing principle in vegetation; 15.13
putra-dāra-gṛha-ādiṣu: toward son, wife, home, and so forth — the primary attachments of householder life; 13.10
putrān: sons; 1.26

R

rāga-ātmakam viddhi rajaḥ: know (viddhi) rajas to be of the very nature of passion/desire (rāga-ātmaka = having rāga as its essence); 14.7
rāga-dveṣa-viyuktaiḥ: free from attraction and aversion; 2.64
rāgī karma-phala-prepsur lubdho hiṃsātmako 'śuciḥ: passionate/attached (rāgī = one with rāga), desiring to attain the fruit of action (karma-phala-prepsur = karma-phala + prepsur = wanting-to-obtain), greedy (lubdha), having a cruel/violent nature (hiṃsātmaka = hiṃsā + ātmaka = violence-natured), impure (aśuci) — five negative qualities; 18.27
rahasi sthitaḥ: dwelling in a secret / solitary place; 6.10
rahasyam uttamam: rahasyam = secret/mystery (from rahas = a secret place; that which is kept apart/concealed; not hidden from malice but reserved for those who can receive it); uttamam = supreme/highest (ut = up + tama = most; that which is uppermost); the three-word explanation of why Arjuna receives this: bhaktaḥ (devotee) + sakhā (friend) + rahasyam uttamam (supreme secret) = the teaching is given because the relationship is sufficiently deep and trusting; 4.3
rājā: the king (Duryodhana); 1.2
rāja-vidyā rāja-guhyaṃ / pavitram idam uttamam: The royal knowledge, the royal secret — this is the supreme purifier; 9.2
rajaḥ karmaṇi sañjayati bhārata: rajas chains to action (karma) — the red rope of passionate activity, O Bharata; 14.9
rajaḥ sattvaṃ tamaś ca (abhibhūya bhavati): rajas (predominates) by overcoming sattva and tamas — implied abhibhūya; 14.10
rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam: rājan = O King (Dhṛtarāṣṭra, Sañjaya's interlocutor throughout); saṃsmṛtya saṃsmṛtya = remembering and remembering (doubled present participle of sam + smṛ = to fully recollect; the doubling — same word twice — enacts the act of repeated remembrance; saṃ- adds completeness/fullness to smṛti); saṃvādam = dialogue/conversation (the same word as V74); imam = this; adbhutam = wonderful/astonishing (the rasa of wonder — the highest aesthetic response); 18.76
rajas tamaś ca abhibhūya sattvaṃ bhavati bhārata: sattva arises/predominates (bhavati) by overcoming/suppressing (abhibhūya) both rajas and tamas — O Bharata; 14.10
rajasaḥ lobhaḥ eva ca: and from rajas (arises) greed/avarice (lobha) — the core product of rājasic consciousness; 14.17
rajasas tu phalam duḥkham: the fruit of rajasic (karma) is pain (duḥkha) — the inevitable result of desire-driven action; 14.16
rajasi pralayaṃ gatvā karma-saṅgiṣu jāyate: dying (pralayam gatvā = having gone to dissolution) when rajas dominates — one is born among the karma-saṅgin (those attached to action); 14.15
rajasi vivṛddhe etāni jāyante bharatarṣabha: these arise when rajas is predominant (vivṛddhe = grown/expanded) — O bull of the Bharatas (bharatarṣabha = Arjuna); 14.12
rājya-sukha-lobhena: out of greed for the pleasure of kingdom; 1.44
rājyam bhogāḥ sukhāni ca: kingdom, pleasures and comforts; 1.32
rājyaṃ bhogāḥ sukhāni ca: kingdom, enjoyments, and pleasures; 1.33
rakṣāṃsi bhītāni diśo dravanti: the Rākṣasas, frightened, flee to all directions; 11.36
rākṣasīm āsurīṃ ca eva prakṛtiṃ mohinīṃ śritāḥ: They have taken shelter in the deluding rākṣasī and āsurī nature; 9.12
rāmaḥ śastra-bhṛtām aham: Among weapon-bearers I am Rāma; 10.31
raṇe hanyuḥ: were to slay me in battle; 1.45
rasa-varjam: except the taste / but the longing for taste remains; 2.59
rasaḥ aham apsu kaunteya — prabhā asmi śaśi-sūryayoḥ: I am the taste in water, O son of Kuntī — I am the radiance in moon and sun; 7.8
rasyāḥ snigdhāḥ sthirāḥ hṛdyāḥ: savoury/full of rasa (rasyāḥ), oleaginous/unctuous (snigdhāḥ), substantial/nourishing (sthirāḥ), agreeable/heart-pleasing (hṛdyāḥ) — the four sensory qualities of sāttvic food; 17.8
ratha-upasthe upāviśat: sat down in the chariot-seat / sank onto the seat of the chariot; 1.46
ratha-uttamam: the best of chariots; 1.24
ratham sthāpaya: place the chariot / station the chariot; 1.21
rātriṃ yuga-sahasrāntāṃ / te aho-rātra-vidaḥ janāḥ: And the night ending in a thousand yugas / those people know day and night (truly); 8.17
rātry-āgame avaśaḥ pārtha / prabhavaty ahar-āgame: Helplessly, O Pārtha, at night's approach it dissolves / and comes forth at day's approach; 8.19
rātry-āgame pralīyante tatra eva avyakta-saṃjñake: At the approach of night they dissolve back into that same — called the unmanifest; 8.18
roma-harṣaḥ: hair standing on end / horripilation; 1.29
rudhira-pradigdhān: smeared with blood / tainted with blood; 2.5
rudrādityā vasavo ye ca sādhyāḥ: Rudras, Ādityas, Vasus — and also the Sādhyas; 11.22
rudrāṇāṃ śaṃkaraḥ ca asmi: Among the Rudras I am Śaṃkara (Śiva); 10.23

S

sa: that one; 5.21
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt: that one is wise among humans, a yogi, a complete doer of all actions; 4.18
sa ca yo yat-prabhāvaś ca tat samāsena me śṛṇu: And who that kṣetrajña is and what his powers are — hear that briefly from Me; 13.4
sa eva ayaṃ mayā te adya yogaḥ proktaḥ purātanaḥ: that same ancient yoga has been declared by Me to you today; 4.3
sa ghoṣaḥ: that sound / that blast; 1.19
sa guṇān samatītya etān: he, having completely transcended (samatītya = thoroughly crossing over; sama + atī = fully beyond) these guṇas; 14.26
sa kālena mahatā yogaḥ naṣṭaḥ: that yoga was lost over great time; 4.2
sa kaunteyaḥ: he — the son of Kunti (Arjuna); 1.27
sa kṛtvā rājasaṃ tyāgaṃ naiva tyāga-phalaṃ labhet: that person (sa), having performed (kṛtvā) rājasic tyāga (rājasam tyāgam), does not obtain (naiva... labhet = certainly not gains) the fruit of tyāga (tyāga-phalam) — rajas-motivated abandonment gives neither the actions' fruits NOR the liberation that true tyāga produces; 18.8
sa mad-bhāvaṃ yāti nāsty atra saṃśayaḥ: ...that one attains My very Being — of this there is absolutely no doubt; 8.5
sa me yuktatamo mataḥ: that one is considered by Me to be the most united — the supremely yukta; 6.47
sa niścayena yoktavyaḥ: it should be practised with determination; 6.23
sa śabdaḥ: that sound; 1.13
sa sannyāsī ca yogī ca: that one is both a sannyāsī (renunciant) AND a yogī (one in yoga) — the double 'ca' is emphatic: both, simultaneously; 6.1
sa sarva-vid: he is all-knowing (sarva-vid) — knowing the Puruṣottama = knowing all, because all is contained in Him; 15.19
sa sāttvikaḥ: that (sa) is sāttvic (sāttvikaḥ) — the definition: right performance + right motivation (no fruit-desire) + right basis (śāstric ordinance); 17.11
sa sukhī naraḥ: that person is happy / that human being is truly content; 5.23
sa tayā śraddhayā yuktaḥ tasyā ārādhanam īhate: endued with that faith, that devotee engages in worship of that deity; 7.22
sā upamā smṛtā: that is the comparison that has been remembered / handed down; 6.19
sa viśiṣyate: that one excels / is distinguished / is superior; 3.7
sa yat pramāṇaṃ kurute lokas tad anuvartate: what standard the great one sets, the world follows that; 3.21
sa yogī: that yogi / that one who is in yoga; 5.24
sa yuktaḥ: that one is yoked / that person is disciplined / in yoga; 5.23
sa-adhibhūta-adhidaivam māṃ sa-adhiyajñam ca ye viduḥ: those who know Me together with the Adhibhūta, Adhidaiva, and Adhiyajña; 7.30
sa-śaram cāpam: his bow together with his arrows / the Gandiva with its quiver; 1.47
sac-chabdaḥ: the word/sound (śabdaḥ) 'Sat' — the teaching here is specifically about the word's range of meanings; the three meanings (existence, goodness, auspicious action) span the ontological, ethical, and practical dimensions of Sat; 17.26
sad-bhāve sādhu-bhāve ca sad ity etat prayujyate: Sat is used (prayujyate = applied) in the sense of being/existence (sad-bhāva = the state of being, reality) and in the sense of goodness/virtue (sādhu-bhāva = the state of being sādhu/good) — two primary meanings: ontological (what IS) and ethical (what is GOOD); 17.26
sadā muktaḥ eva saḥ: that one is ever-free / always liberated (sadā = always, at all times; mukta = freed, liberated; eva = verily/indeed — emphatic); 5.28
sādhu / pāpa: virtuous / sinful; 6.9
sādhuḥ eva saḥ mantavyaḥ samyag vyavasitaḥ hi saḥ: That one must be deemed righteous — for they have rightly resolved; 9.30
sadṛśam ceṣṭate svasyāḥ prakṛteḥ: acts according to their own nature; 3.33
saḥ amṛtatvāya kalpate: that one is fit for immortality / becomes worthy of liberation; 2.15
saḥ paśyati: that one truly sees — the same certifying formula as V28's yaḥ paśyati sa paśyati; 13.30
saha-jaṃ karma kaunteya sa-doṣam api na tyajet: the karma born-with-oneself (saha-jam = born-together, innate; saha = with + ja = born = born-simultaneously with the person) even (api) if with faults (sa-doṣam = sa + doṣa = with-fault, imperfect), one should not abandon (na tyajet = should not let go), O son of Kuntī (Kaunteya, Arjuna); 18.48
saha-yajñāḥ prajāḥ sṛṣṭvā: having created beings together with yajna; 3.10
sahasā eva: suddenly / all at once; 1.13
sahasra-yuga-paryantam ahar yad brahmaṇaḥ viduḥ: The day of Brahma that they know extends to a thousand yugas; 8.17
sakhīṃś ca: friends and companions; 1.26
sākṣāt kathayataḥ svayam: sākṣāt = directly, face-to-face (lit. 'with eyes/witnesses'; in-person; not through any intermediary); kathayataḥ = speaking/telling (present participle, genitive: from Him who was speaking); svayam = himself, personally (svayam = the self; emphatic: not through another, not symbolically, but He Himself speaking) — Sañjaya's testimony: I heard the supreme yoga from the Lord of Yoga Himself, speaking in person, directly; 18.75
saktāḥ avidvāṃsaḥ yathā kurvanti: as the unwise act, attached; 3.25
sama (repeated as theme): equanimity — the thread running through all polarities; 12.18
sama-buddhiḥ viśiṣyate: with equal intelligence, excels / is distinguished; 6.9
sama-darśinaḥ: equal-seeing / those who see equally / sama-darśana; 5.18
sama-duḥkha-sukhaḥ kṣamī: equal in pain and pleasure, forgiving; 12.13
sama-duḥkha-sukhaḥ sva-sthaḥ sama-loṣṭa-aśma-kāñcanaḥ: equal in pain and pleasure (sama-duḥkha-sukha), abiding in the Self (sva-stha = self-established), equal to a clod of earth (loṣṭa), stone (aśma), and gold (kāñcana); 14.24
sama-duḥkha-sukham dhīram: the steady one who is equal in sorrow and joy; 2.15
sama-loṣṭa-aśma-kāñcanaḥ: to whom clod-of-earth, stone, and gold are the same; 6.8
samādhau na vidhīyate: does not arise / is not established in samādhi; 2.44
samādhāv acalā: immovable in samādhi; 2.53
samagraṃ pravilīyate — the complete dissolution: not partially — not mostly — but completely: the karma melts; 4.23
samaḥ ahaṃ sarva-bhūteṣu na me dveṣyaḥ asti na priyaḥ: I am the same toward all beings — there is none hateful to Me, nor dear to Me; 9.29
samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām: equal/same (samaḥ = sama = equal) toward all beings (sarveṣu bhūteṣu = in all beings), he attains (labhate = obtains) supreme (parām = highest) devotion to Me (mad-bhakti = My-devotion) — the astonishing sequence: brahma-bhūta → sama-darśana → parā bhakti arises; 18.54
samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ: equal toward enemy and friend, and also in honor and dishonor; 12.18
samaḥ siddhau asiddhau ca kṛtvā api na nibadhyate: equal in success and failure — though acting, is not bound; 4.22
samaṃ kāya-śiro-grīvaṃ dhārayan: holding the body, head, and neck erect and in line; 6.13
samam paśyan hi sarvatra samavasthitam īśvaram: Indeed (hi), seeing (paśyan) equally/the same (samam) the Lord (īśvaram) equally established (samavasthitam) everywhere (sarvatra); 13.29
samam sarveṣu bhūteṣu tiṣṭhantam parameśvaram: the Supreme Lord (parameśvara) abiding (tiṣṭhantam) equally (samam) in all (sarveṣu) beings (bhūteṣu); 13.28
samārambhāḥ: samārambhāḥ = undertakings/initiatives/enterprises (sam = together/completely; ārambha = beginning/undertaking from ā + rambh = to take up; the moment of initiation of an action); 'sarve samārambhāḥ' = ALL undertakings (without exception, from the moment of initiation); kāma-saṅkalpa-varjitāḥ = free from desire and intention/resolve (kāma = desire as motivation; saṅkalpa = intention/mental resolve; varjita = excluded/free from); the paṇḍita is identified not by their actions' content but by what is ABSENT at the initiation of every action: desire and ego-intention; 4.19
samāsena me śṛṇu: hear briefly from Me; 13.4
samāsenaiva kaunteya niṣṭhā jñānasya yā parā: briefly (samāsena = in summary, briefly), only (eva), O Kaunteya (son of Kuntī), the highest (parā = highest/supreme) niṣṭhā (culmination/establishment/absorption) of jñāna (knowledge) which (yā) — this verse is the announcement of V51-V55's brahma-bhūta path; 18.50
samatvaṃ yoga ucyate: equanimity is called yoga; 2.48
samavetāḥ: assembled / gathered together; 1.1
sambandhinaḥ: relatives / those connected by family ties; 1.34
sambhavaḥ sarva-bhūtānāṃ tataḥ bhavati bhārata: from that union, the birth (sambhava) of all beings (sarva-bhūtānāṃ) arises, O Bharata; 14.3
sambhāvitasya ca akīrtiḥ: and for one who has been honored, dishonor; 2.34
saṃghātaḥ: the body-aggregate — the physical body as a composed, held-together structure (saṃ + ghāta = together + striking/compounding); 13.7
saṃgrāmaṃ na kariṣyasi: battle; 2.33
samitiṃ-jayaḥ: ever-victorious in battle; 1.8
saṃjñā-artham: for information / for your awareness; 1.7
saṃkaraḥ narakāya eva: the mixing leads only to hell; 1.41
saṃkhye: in the battle / on the battlefield; 1.46
sāṃkhye kṛtānte proktāni siddhaye sarva-karmaṇām: declared/stated (proktāni) in the Sāṃkhya system at the final conclusion (sāṃkhye kṛtānte = in the Sāṃkhya treatise-end/conclusion-section), for the accomplishment/completion (siddhaye) of all actions (sarva-karmaṇām) — these five causes underlie the completion of every action; 18.13
sammohāt smṛti-vibhramaḥ: from delusion, loss of memory (of what is right); 2.63
saṃnyasanād eva siddhi: perfection is not by mere renunciation alone; 3.4
sampadaṃ daivīm abhijāto 'si pāṇḍava: you are born (abhijātaḥ asi) to the divine endowment (sampadaṃ daivīm), O Pāṇḍava — direct personal assurance from Krishna to Arjuna's specific situation; 16.5
samprakīrtitaḥ: well-proclaimed/fully declared (sam + pra + kīrtita = thoroughly announced); the compound intensifier (sam+pra) signals that this is not a new teaching but a thoroughly established classification — the three-fold tyāga is already canonical in the śāstric tradition; 18.4
saṃprekṣya nāsikāgraṃ svaṃ: gazing at the tip of one's own nose; 6.13
saṃśaya / chettā (the structural pair): doubt / cutter — the Gita's framework for teacher-student resolution of existential uncertainty; 6.39
saṃśayātmā: saṃśayātmā = one whose very self is doubt (saṃśaya = doubt, from sam + śi = to hang/be poised — poised between two possibilities, unable to move; saṃśaya is doubt not as questioning but as paralysis; ātmā = self/being); saṃśayātmā = the doubting self — not merely someone who has doubts but one whose fundamental orientation IS doubt; the compound says the doubt has colonised the ātmā itself; the contrast with śraddhāvān (V39) is total: the one whose self is faith gains jñāna; the one whose self is doubt is destroyed; 4.40
saṃsparśa-jāḥ: born of sense-contact / arising from contact between senses and objects; 5.22
saṃstabhya ātmānam ātmanā: steadying the self by the Self; 3.43
saṃvādam imam aśrauṣam: saṃvādam = dialogue/conversation (sam + vāda = together + speaking; the formal term for the Gita's teaching format — a dialogue, not a monologue); imam = this (pointing at the entire conversation just heard); aśrauṣam = I heard (aorist/perfect of śru = to hear; first person: I have heard — Sañjaya's witnessing role confirmed; per Ch.18 V75, this hearing was through Vyāsa's grace); 18.74
saṃyama-agniṣu: saṃyama-agniṣu = in the fires of restraint/control (saṃyama = complete restraint, sam + yam = fully-restrained; agni = fire; the plural agniṣu indicates multiple fires of restraint — different sense channels require different fires of control); the fire metaphor: just as a physical yajna transforms the oblation, so restraint-as-fire transforms what is offered into it — the senses offered into saṃyama are not suppressed but transmuted; the yajna-framework makes sense-control a sacred act, not mere willpower; 4.26
saṅgaḥ upajāyate: attachment arises / clinging is born; 2.62
saṅgam tyaktvā: having abandoned attachment; 5.10 5.11
saṅgaṃ tyaktvā: having abandoned attachment; 2.48
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ: having abandoned (tyaktvā) attachment (saṅgam) and also (ca eva) fruit (phalam) — that (sa) tyāga is considered (mataḥ = regarded) sāttvic (sāttvika) — the double release: attachment to the act itself + expectation of fruit from it; 18.9
sañjanayan harṣam: to raise his spirits / to cause joy in him; 1.12
sañjaya: O Sanjaya (the narrator, gifted with divine sight by Vyasa); 1.1
sanjaya narration — speaker shift to arjuna v36 onwards: This is Sanjaya's narration — the structural bridge from Krishna's speech (V32-V34) to Arjuna's response (V36-V46); 11.35
sañjaya uvāca: Sanjaya said; Sanjaya said — the narrator speaking to Dhritarashtra; 1.46 2.1 2.9
saṅkalpa / kāma / indriya-grāma (key terms): mental resolve / desire / the collected senses — the three rungs of V24's teaching; 6.24
saṅkalpa-prabhavān kāmān tyaktvā sarvān aśeṣataḥ: having abandoned, without remainder, all desires born of saṃkalpa; 6.24
saṅkarasya kartā syām: I would be the maker of confusion/chaos; 3.24
sāṅkhya-yogau: Sānkhya (knowledge-path) and Yoga (action-path); 5.4
sanniyamyendriya-grāmaṃ sarvatra sama-buddhayaḥ: having completely restrained the totality of the senses, equal-minded everywhere; 12.4
sannyāsa-yoga-yuktātmā vimukto mām upaiṣyasi: With a self unified by the yoga of renunciation — liberated — you shall come to Me; 9.28
sannyāsaḥ: renunciation; renunciation / formal renunciation; 5.2 5.6
sannyāsam: renunciation of actions; 5.1
sannyāsasya mahābāho tattvam icchāmi veditum: of sannyāsa (renunciation/complete abandonment) — O Mighty-armed (mahābāho) — I desire (icchāmi) to know (veditum) the truth/essence (tattvam); 18.1
santuṣṭaḥ satataṃ yogī yatātmā dṛḍha-niścayaḥ: ever-content, constantly yoked, self-controlled, firm in resolve; 12.14
sapta maharṣayaḥ — the cosmic significance of v6's genealogy: V6's cosmic genealogy establishes that the entire human world traces its origin to beings born of the divine mind — grounding the universe in divine intelligence; 10.6
sarasām asmi sāgaraḥ: Among bodies of water I am the ocean; 10.24
sargāṇāṃ ādiḥ antaḥ ca madhyaṃ ca eva aham arjuna: Of all manifestations/creations I am the beginning, middle, and end, O Arjuna; 10.32
sarge api nopajāyante pralaye na vyathanti ca: not born even at creation (sarga); not disturbed even at dissolution (pralaya) — freedom from the cosmic cycle itself; 14.2
sarva-ārambha-parityāgī: one who has relinquished all undertakings/initiatives (sarva = all; ārambha = initiating, beginning; parityāgī = one who renounces/abandons); 14.25
sarva-āścarya-mayam devam anantam viśvato-mukham: The all-wonderful God — boundless, with face turned in all directions; 11.11
sarva-bhāvena: with all modes of being (sarva = all; bhāva = mode of being, aspect of existence); the total surrender — not partial, not conditional, not holding back any aspect of oneself; bhāva includes: intellectual (buddhi), emotional (citta), volitional (manas), physical (kāya) — the surrender to the Indwelling Lord is with ALL of these, not merely intellectual assent; 18.62
sarva-bhūta-ātma-bhūta-ātmā: whose Self has become the Self of all beings / who identifies as the ātman in all; 5.7
sarva-bhūta-hite ratāḥ: devoted to / delighting in the welfare of all beings (sarva = all, bhūta = beings, hita = welfare/good, ratāḥ = delighting in, devoted to); engaged in/delighting in the welfare of ALL beings; 5.25 12.4
sarva-bhūta-stha / ātmani / sarvatra (structural triad): Self-in-all / all-in-Self / everywhere — the three axes of sama-darśana; 6.29
sarva-bhūta-stham ātmānaṃ sarva-bhūtāni ca ātmani: the Self abiding in all beings, and all beings in the Self; 6.29
sarva-bhūta-sthitaṃ yo māṃ bhajati ekatavm āsthitaḥ: who worships Me as dwelling in all beings, established in unity; 6.31
sarva-bhūtānām: of all beings / of every creature that exists (sarva = all, bhūta = being, creature, entity); 5.29
sarva-bhūtāni kaunteya prakṛtiṃ yānti māmikām / kalpa-kṣaye: All beings, O son of Kunti, go to My prakriti at the end of the cosmic age (kalpa-kṣaya); 9.7
sarva-bhūtāni saṃmoham sarge yānti parantapa: all beings go to complete delusion at birth, O scorcher of foes; 7.27
sarva-bhūteṣu na artha-vyapāśrayaḥ: no dependence on any being for any purpose; 3.18
sarva-bhūteṣu yenaikaṃ bhāvam avyayam īkṣate: by which (yena) one (ekam) imperishable/unchanging being/reality (bhāvam avyayam) is seen/perceived (īkṣate) in all beings/existences (sarva-bhūteṣu) — sāttvic jñāna = perception of the One Imperishable in ALL; 18.20
sarva-dharmān parityajya mām ekaṃ śaraṇaṃ vraja: having completely abandoned (parityajya = pari + tyaj = completely-relinquishing) ALL dharmas (sarva-dharmān — the plural and sarva [all] are emphatic: not some dharmas, not most dharmas, but ALL; includes sva-dharma, varṇa-dharma, āśrama-dharma, dharmic injunctions, merit-producing rituals, all righteous deeds), come (vraja = go/come, imperative of vraj = to move toward) to Me alone (mām ekaṃ = Me + alone; ekaṃ is emphatic: ONE alone) as refuge (śaraṇam = shelter); 18.66
sarva-dvārāṇi saṃyamya / mano hṛdi nirudhya ca: Having restrained all the gates / and confined the mind in the heart; 8.12
sarva-dvāreṣu dehe asmin prakāśaḥ upajāyate: when light (prakāśa) arises through every gate (sarva-dvāra = all sense-gates — eyes, ears, etc.) in this body (dehe asmin); 14.11
sarva-gataṃ brahma nityaṃ yajñe: the all-pervading Brahman is eternally established in yajna; 3.15
sarva-guhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ: the most secret of all (sarva-guhyatamam = sarva + guhya + tama = all-secret-most; superlative of guhya), again/once more (bhūyaḥ = again), hear (śṛṇu = listen) My supreme/highest (paramam = highest) word (vacaḥ = speech/word) — the announcement: what follows surpasses even guhyād guhya-taram of V63; now it is sarva-guhyatama (most secret of all); 18.64
sarva-indriya-guṇa-ābhāsam: appearing to illuminate/shine through the qualities (guṇa-ābhāsa) of all (sarva) the senses (indriya) — Brahman seems to have sense-qualities but only appears to; 13.15
sarva-indriya-vivarjitam: devoid of / without all senses (vivarjita = separated from, free from); 13.15
sarva-jñāna-vimūḍhān naṣṭān acetasaḥ: deluded in all knowledge, ruined, without real consciousness; 3.32
sarva-karma-phala-tyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ: the abandonment (tyāgam) of the fruits (phala) of ALL actions (sarva-karma) — the wise/discerning ones (vicakṣaṇāḥ) declare this (prāhuḥ = they say) as tyāga — tyāga = releasing the fruit of all action, not the action itself; 18.2
sarva-karma-phala-tyāgaṃ tataḥ kuru: then do the abandonment of the fruits of all actions; 12.11
sarva-karmāṇi: all actions; 5.13
sarva-karmāṇy api sadā kurvāṇo mad-vyapāśrayaḥ: even (api) all actions (sarva-karmāṇi), always/continuously (sadā), while performing/doing (kurvāṇo = doing, present participle), taking refuge in/depending on Me (mad-vyapāśrayaḥ = mad + vi + apa + āśraya = taking-full-refuge-in-Me) — the most liberating teaching: ALL actions, always, are compatible with liberation IF done with refuge in the Divine; 18.56
sarva-kilbiṣaiḥ mucyante: they are freed from all sins; 3.13
sarva-loka-maheśvaram: the Great Lord (Maheśvara) of all worlds / the sovereign of every realm (sarva = all, loka = world/realm, maheśvara = great lord/ruler); 5.29
sarva-saṃkalpa-sannyāsī: one who has renounced all saṃkalpas (sarva = all — total renunciation; saṃkalpa = ego-driven intention; sannyāsī = renunciant — this is the root of both the outer non-attachments); 6.4
sarva-yoniṣu mūrtayaḥ sambhavanti yāḥ: whatever forms (mūrtayaḥ) arise in all wombs (sarva-yoniṣu) — every species, every body-type; 14.4
sarvam āvṛtya tiṣṭhati: existing by enveloping/encompassing all (sarvam = all; āvṛtya = having covered/enveloped; tiṣṭhati = stands, abides, exists); 13.14
sarvam etad ṛtaṃ manye yan māṃ vadasi keśava: All of this that You say to me, O Keśava, I hold to be true; 10.14
sarvaṃ jñāna-plavena eva vṛjinam santariṣyasi: you will cross over all evil by the boat of knowledge alone; 4.36
sarvaṃ karma akhilam pārtha jñāne parisamāpyate: all action without remainder, O Partha, is completed/culminated in knowledge; 4.33
sarvaṃ samāpnosi tato'si sarvaḥ: You pervade everything, therefore You ARE everything; 11.40
sarvān bandhūn: all the kinsmen / all the loved ones; 1.27
sarvāṇi indriya-karmāṇi prāṇa-karmāṇi ca apare: others offer all sense-actions and vital-breath actions; 4.27
sarvārambhā hi doṣeṇa dhūmenāgnir ivāvṛtāḥ: for (hi) all undertakings/initiatives (sarva-ārambhāḥ = all beginnings/commencements) are enveloped (āvṛtāḥ = covered, from ā + vṛ = to cover) by evil/fault (doṣeṇa) as (iva) fire (agniḥ) is by smoke (dhūmena) — the universally applicable simile: all action has inherent imperfection, as all fire produces smoke; 18.48
sarvārambha-parityāgī: one who renounces all self-initiated undertakings; 12.16
sarvārthān viparītāṃś ca buddhiḥ sā pārtha tāmasī: and all things/meanings/purposes (sarvārthān = sarva-arthān = all objects of knowing) in a reversed/inverted manner (viparītān = reversed, perverted; ca = and), that (sā) buddhi (intellect), O Pārtha, is tāmasic (tāmasī) — sarvārthān viparītān: ALL things seen inverted; 18.32
sarvaśaḥ: on all sides / all together; 1.18
sarvaśaḥ pṛthivī-pate: from all sides, O king; 1.17
sarvataḥ akṣi-śiraḥ-mukham: with eyes (akṣi), heads (śiras), and mouths (mukha) everywhere; 13.14
sarvataḥ pāṇi-pādam tat: That (tat = Brahman) has hands (pāṇi) and feet (pāda) everywhere (sarvataḥ); 13.14
sarvataḥ samplutodake: when water flows on all sides / when there is a flood everywhere; 2.46
sarvataḥ śrutimat loke: with hearing (śrutimant = endowed with śruti/hearing) everywhere in the world; 13.14
sarvathā vartamānaḥ api: even though living in all ways (sarvathā = in every way, in all circumstances) — whatever their external conduct or station in life; 13.24
sarvathā vartamāno'pi sa yogī mayi vartate: whatever the mode of living, whatever activities — that yogi abides in Me; 6.31
sarvatra-gam acintyaṃ ca kūṭastham acalam dhruvam: the All-pervading, the Inconceivable, the Kūṭastha, the Immovable, the Stable; 12.3
sarve: all; 1.9
sarve api ete yajña-vidaḥ yajña-kṣapita-kalmaṣāḥ: ALL of these are knowers of yajna — their impurities destroyed by yajna; 4.30
sarve eva hi: all of you indeed; 1.11
sarve eva mahā-rathāḥ: all of them great chariot-warriors; 1.6
sarve namasyanti ca siddha-saṅghāḥ: and all the bands of Siddhas bow in reverence; 11.36
sarveṣām ca mahī-kṣitām: and of all the kings of the earth; 1.25
sarveṣu: all / everywhere; 1.11
sat-asat-yoni-janmasu: in births (janmasu) from good (sat) and evil (asat) wombs/species (yoni) — the full spectrum of saṃsāric rebirth; 13.22
satataṃ kīrtayantaḥ māṃ yatantaḥ ca dṛḍha-vratāḥ: Always glorifying Me, striving with firm resolve; 9.14
satkāra-māna-pūjārthaṃ tapo dambhena caiva yat kriyate: tapas performed (kriyate = done) for the purpose of (artham) gaining: satkāra (good reception/welcome), māna (honour/respect), pūjā (worship/veneration) — and with (caiva = ca+eva) dambha (ostentation/hypocrisy/showmanship); 17.18
sattvam āho rajas tamaḥ: is it sattva? Or (āho = or, whether) rajas or tamas? — the three guṇa classification applied to this special case; 17.1
sattvaṃ prakṛtijair muktaṃ yad ebhiḥ syāt tribhir guṇaiḥ: any being/entity (sattvam = a sattva = a being, a living entity — here NOT sattva-guṇa but sattva meaning 'existence/being') free (muktam = liberated/free) from these (ebhiḥ) three (tribhiḥ) guṇas (guṇaiḥ) born of Prakṛti (prakṛtijaiḥ = born of/from Prakṛti) — no entity in any realm can be free from the three guṇas while embodied in Prakṛti; 18.40
sattvaṃ rajas tamaḥ iti guṇāḥ: sattva, rajas, tamas — these three are the guṇas (guṇa = quality, strand, rope-strand; the triple binding cord of Prakṛti); 14.5
sattvaṃ sukhe sañjayati: sattva chains/attaches (sañjayati = ties, fastens) to happiness (sukha) — the golden rope; 14.9
sattvānurūpā sarvasya śraddhā bhavati bhārata: the śraddhā (faith) of each person (sarvasya) arises in accordance with (anurūpā) their sattva (here = inner nature/quality of being), O Bharata — śraddhā mirrors one's inner constitution; 17.3
sattvāt sañjāyate jñānam: from sattva arises (sañjāyate = is born) wisdom/knowledge (jñāna); 14.17
sāttvikaṃ paricakṣate: is declared/called (paricakṣate = they call it) sāttvic (sāttvikaṃ) — the three conditions: highest śraddhā + no fruit-desire + being yuktā (disciplined); 17.17
sāttvikī rājasī caiva tāmasī ceti: sāttvikī (sattvic), rājasī (rajasic), and tāmasī (tamasic) — the three varieties named; 'ca iti' = 'and thus/so' completing the list; 17.2
sātyakiś cāparājitaḥ: and Satyaki, the unconquered; 1.17
satyaṃ pratijāne priyo 'si me: truly I promise because you are dear to Me; satyam (truth/truly) + pratijāne (I promise) + priyo 'si me (you are dear) — the three elements of the promise: its truth-content, the divine commitment to it, and the love that grounds the commitment. This is the most personal promise in the Gita — not 'one who does X will attain Y' (third-person) but 'you (Arjuna/beloved student) will come to Me (first-person), truly, I promise, because you are dear to Me'; 18.65
saubhadraḥ: Abhimanyu, son of Subhadra (and Arjuna); 1.18
saubhadraḥ draupadeyāḥ ca: the son of Subhadra (Abhimanyu) and the sons of Draupadi; 1.6
saumadattiḥ: Bhurishravas, son of Somadatta; 1.8
saumya-vapuḥ / āśvāsayāmāsa bhītam: Gentle-formed / comforted the terrified; 11.50
saumyam janārdana: gentle, O Janārdana; 11.51
senānīnām ahaṃ skandaḥ: Among generals I am Skanda; 10.24
senayoḥ ubhayoḥ madhye: in the middle of both armies; 2.10
senayor ubhayoḥ madhye: between both armies / in the middle of the two forces; 1.21
senayor ubhayor api: in both armies / on both sides; 1.27
senayor ubhayor madhye: between both armies; 1.24
sīdanti mama gātrāṇi: my limbs fail / my members sink; 1.28
siddhiṃ prāpto yathā brahma tathāpnoti nibodha me: having attained (prāptaḥ = obtained, arrived at) perfection (siddhim), how (yathā = in what way/as) one attains/reaches (āpnoti = obtains) Brahman (brahma), that (tathā = in that way) learn (nibodha = understand/know well, from ni + budh = thoroughly-know) from Me (me); 18.50
siddho 'haṃ balavān sukhī: I am accomplished/perfect (siddhaḥ), I am powerful (balavān), I am happy (sukhī) — the self-declared triumphant ego at its peak; 16.14
siddhy-asiddhyoḥ samo bhūtvā: being equal in success and failure; 2.48
siddhy-asiddhyor nirvikāraḥ kartā sāttvika ucyate: unaffected/unchanged (nirvikāraḥ = without modification) in success (siddhi) and failure/non-success (a-siddhi), the agent/actor (kartā) is said/called (ucyate) sāttvic (sāttvika) — the defining quality: equanimity in success-failure; 18.26
siṃha-nādam: lion's roar; 1.12
so'pi muktaḥ śubhān lokān prāpnuyāt puṇya-karmaṇām: saḥ api = that one too (even they); muktaḥ = liberated (released from pāpa/sin-bondage); śubhān lokān = auspicious/happy worlds (śubha = pure, auspicious, beautiful); prāpnuyāt = shall attain/reach (optative of prāp = to attain); puṇya-karmaṇām = of those whose karmas are meritorious/virtuous — the listener without practice attains the worlds of the virtuous practitioner; hearing with śraddhā IS itself puṇya-karma; 18.71
so'vikampena yogena yujyate nātra saṃśayaḥ: That one is united by unshakeable yoga — of this there is no doubt; 10.7
somo bhūtvā rasātmakaḥ: having become Soma (somas = the moon, also the ritual drink), the essence/juice (rasātmaka = whose nature is rasa/sap), I nourish — Soma as the cosmic nourishing moisture; 15.13
sparśān kṛtvā bahiḥ bāhyāṃḥ: having placed outer sense-contacts outside / having excluded external touches from attention (sparśa = sense contact, bahir = outside, bāhya = outer); 5.27
sraṃsate hastāt: slips from my hand / falls from my grip; 1.29
stena eva saḥ: that one is verily a thief; 3.12
sthairyam: steadiness, firmness — stability in the face of setbacks; not wavering in practice; 13.8
sthāne hṛṣīkeśa: Rightly so, O Hṛṣīkeśa! / It is fitting, O Lord of the Senses!; 11.36
sthāṇuḥ acalaḥ ayam sanātanaḥ: stable, immovable, primeval / ancient; 2.24
sthāpayitvā: having placed / stationing; 1.24
sthira-buddhiḥ: steady intellect / one whose intellect is firm and unwavering; 5.20
sthiram āsanam ātmanaḥ: establishing a firm seat of one's own; 6.11
sthita-prajñas tadocyate: then one is called of steady wisdom; 2.55
sthita-prajñasya: of the one of steady wisdom; 2.54
sthitaḥ asmi gata-sandehaḥ: sthitaḥ asmi = I am established/firm/standing (sthita = established, from sthā = to stand; asmi = I am; the first-person affirmation of stability — from Ch.1's collapse to Ch.18's standing firm); gata-sandehaḥ = doubts are gone (gata = gone; sandeha = doubt, from sam + dih = clinging together; the doubts that clung are gone) — the sthita-prajña ideal of Ch.2 V54-72 is now Arjuna's own lived reality; 18.73
sthitān: standing there; 1.26
sthitau: standing / stationed; 1.14
sthitiḥ — yajñe tapasi dāne: standing-firm/steadiness in these three domains — the quality of sat is not just in the act itself but in the perseverance/faithfulness (sthiti) of the practitioner; a person who is steady in their sacred practices is 'Sat'; 17.27
strīṣu duṣṭāsu: when women are corrupted; 1.40
striyaḥ vaiśyāḥ tathā śūdrāḥ te'pi yānti parāṃ gatim: Women, vaiśyas, and śūdras — even they attain the supreme goal; 9.32
stutibhiḥ puṣkalābhiḥ: with full/complete/elaborate/abundant hymns of praise; 11.21
su-niścitam: with certainty / definitively; 5.1
sudurdarśam idaṃ rūpaṃ dṛṣṭavān asi yan mama: Very hard to behold is this form of Mine which you have seen; 11.52
sughoṣa-maṇipuṣpakau: blew Sughosha and Manipushpaka — their named conches; 1.16
suhṛdaḥ ca: and well-wishers / dear friends; 1.27
suhṛdam: the Friend / the well-wisher (suhṛd = literally 'good-hearted one' — one who wishes well without any expectation; the most intimate, unconditional friend); 5.29
suhṛt / mitra / ari / udāsīna / madhyastha / dveṣya / bandhu: well-wisher / friend / enemy / neutral / arbitrator / the hateful / kinsman; 6.9
sukha duḥkha bhava abhāva bhaya ca abhayam eva ca: Happiness and pain, birth/existence and non-existence, fear and fearlessness; 10.4
sukha-duḥkhe same kṛtvā: having made pleasure and pain equal; 2.38
sukha-saṅgena badhnāti: it binds (badhnāti) through attachment to happiness (sukha-saṅga = saṅga in sukha); 14.6
sukham akṣayam aśnute: enjoys inexhaustible bliss / experiences imperishable happiness; 5.21
sukham ātyantikam: the boundless / absolute joy; 6.21
sukham bandhāt pramucyate: is easily freed from bondage; 5.3
sukhaṃ duḥkhaṃ: pleasure and pain — the twin poles of sensory/mental experience; 13.7
sukhaṃ tv idānīṃ tri-vidhaṃ śṛṇu me bharatarṣabha: now (idānīm) hear (śṛṇu) from Me (me) the three-fold (tri-vidham) happiness/pleasure (sukham), O bull of the Bharatas (bharata-ṛṣabha = Bharata-bull, Arjuna) — the announcement of the final guṇa-classification: sukha (happiness); 18.36
sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramaḥ mataḥ: whether pleasure or pain — that yogi is considered supreme; 6.32
sukhena brahma-saṃsparśam atyantam sukham aśnute: with ease, attains the infinite bliss of contact with Brahman; 6.28
sukhinaḥ kṣatriyāḥ pārtha: happy are those warriors, O Partha; 2.32
sūkṣmatvāt tat avijñeyam: because of its subtlety (sūkṣmatva), that (Brahman) is imperceptible/unknowable to the ordinary senses — 'avijñeya' = not-knowable through direct perceptual cognition; 13.16
sulabhaḥ — why the highest attainment is described as 'easy': Krishna as sulabha (easy to attain) for the constant devotee — the paradox of effortless attainment through effortful practice; 8.14
surāṇām api ca ādhipatyam: and even lordship over the gods themselves; 2.8
sūtre maṇi-gaṇā iva — the thread image: the Divine as the invisible thread through all apparent multiplicity — the most concentrated image of immanence; 7.7
sva-karma-nirataḥ siddhiṃ yathā vindati tac chṛṇu: hear (śṛṇu) how (yathā = as/how) one devoted to (nirataḥ = engaged in, from ni + ram = deeply delighting) one's own karma (sva-karma) attains (vindati = finds/obtains) perfection (siddhim) — and that hear — V45 announces, V46 will explain the HOW; 18.45
svabhāva-jena kaunteya nibaddhaḥ svena karmaṇā: bound/fettered (nibaddhaḥ = tied down, from ni + bandh = to bind) O son of Kuntī (kaunteya), by your own action (svena karmaṇā = by-one's-own-karma/action) born of your own nature (svabhāva-jena = svabhāva + ja = born-of-svabhāva) — the binding is not external: you are bound by your own svabhāva-born karma; 18.60
svabhāva-niyatam: fixed/ordained by one's own nature (svabhāva = own-nature; niyata = fixed, regulated, ordained); when karma arises from svabhāva (natural aptitude/constitution), it has a qualitatively different relationship with the actor than para-dharma; svabhāva-niyata karma is the karma that aligns with who one IS — hence no kilbiṣa (sin/fault), because the action is authentic to one's nature; 18.47
svabhāva-niyataṃ karma kurvan nāpnoti kilbiṣam: performing (kurvan = doing) the karma ordained/fixed by one's own nature (svabhāva-niyatam = svabhāva-fixed, natural-duty), one does not incur/obtain (na āpnoti) sin/evil (kilbiṣam = fault, sin) — the freedom-from-sin guarantee for svadharma; 18.47
svabhāva-prabhavaiḥ guṇaiḥ: guṇas arisen from/born of svabhāva (one's own nature); svabhāva = the natural constitutional disposition that a person is born with; this disposition expresses through guṇas; the Gita's social theory is guṇa-based (natural aptitude) not merely birth-based — the person whose svabhāva has sāttvic dominance naturally gravitates toward brāhmaṇa dharma; one whose svabhāva has rājasic dominance toward kṣatriya dharma; etc.; 18.41
svabhāvaḥ tu pravartate: but nature/own-being itself proceeds / operates; 5.14
svadharmaḥ viguṇaḥ śreyān para-dharmāt svanuṣṭhitāt: one's own dharma, even imperfectly performed, is better than another's dharma done perfectly; 3.35
svadharmam api cāvekṣya: and looking at your own duty; 2.31
svadharme nidhanaṃ śreyaḥ: better is death in one's own dharma; 3.35
svādhyāya-jñāna-yajñāḥ ca yatayaḥ saṃśita-vratāḥ: those who sacrifice through self-study and knowledge — ascetics with sharpened vows; 4.28
svādhyāyābhyasanam ca eva: and also (ca eva) the regular practice (abhyasana) of svādhyāya — the study/recitation of one's own sacred texts (sva = own, adhyāya = study/lesson); daily sacred recitation as speech-tapas; 17.15
svādhyāyas tapa ārjavam: svādhyāya (self-study/Vedic recitation), tapa (austerity/discipline), ārjava (straightforwardness/integrity) — inner-practice triad; 16.1
svajanam: my own people / my kinsmen; 1.28
svakarmaṇā tam abhyarcya: worshiping THAT by one's own duty — this is the Gita's most concise synthesis: svadharma IS worship (pūjā/arcana) when offered to the Source. Not: do your duty AND separately worship God. But: your duty, done with awareness of the Source, IS your worship. This transforms every act of every varṇa into a sacred act — the farmer's plowing, the warrior's battle, the scholar's study, all become abhyarcana (worship) when oriented toward the Divine Source.; 18.46
svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ: by/through one's own duty/action (svakarmaṇā = svakarmana = by-one's-own-karma), worshiping (abhyarcya = fully-worshiping, from abhi + arc = to honor, worship) THAT (tam = Him, the Divine), a person (mānavaḥ = a human being) finds/attains (vindati) perfection (siddhim) — the HOW of V45's saṃsiddhi: svakarmā AS worship of the Source; 18.46
svalpam apy asya dharmasya: even a little of this dharma; 2.40
svarga-dvāram apāvṛtam: an open gate to heaven; 2.32
svastīty uktvā: having said 'Svasti!' / 'May it be well!'; 11.21
svayaṃ caiva bravīṣi me: And You Yourself are saying it to me now; 10.13
svayam evātmanātmānaṃ vettha tvaṃ puruṣottama: You alone know Yourself by Yourself, O Puruṣottama; 10.15
sve sve karmaṇy abhirataḥ: delighting in one's very own duty; sve sve is emphatic reduplication — not merely doing one's own karma but being genuinely drawn to it (abhirata = delighting), finding authentic joy in it; this is the karmic resonance between svabhāva and svadharma — when these align, the work becomes a source of deep engagement rather than mere obligation; this is the sāttvic relationship between a person and their dharma; 18.45
sve sve karmaṇy abhirataḥ saṃsiddhiṃ labhate naraḥ: delighting/devoted (abhirataḥ = from abhi + ram = thoroughly-delighting-in) in his own own (sve sve = emphatic reduplicated 'in one's very own') karma (duty/action), a person (naraḥ) attains (labhate) complete perfection (saṃsiddhi = full-siddhi, total-perfection) — the universal promise: ANY person devoted to their OWN dharma attains full siddhi; 18.45

T

ta ime 'vasthitā yuddhe: they stand here in battle ready to fight; 1.33
tac ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ hareḥ: tat ca = and that (moving to the second object of remembrance: not the dialogue but the Form); saṃsmṛtya saṃsmṛtya = remembering and remembering (same doubled verb as V76); rūpam = form/the Viśvarūpa (the cosmic Form revealed in Ch.11 — the central theophany of the Gita); atyadbhutam = supremely marvellous (ati = beyond + adbhuta = wonderful; superlative wonder — beyond the already-adbhuta dialogue of V76); hareḥ = of Hari (Hari = the one who removes sins/suffering; one of Viṣṇu/Krishna's most sacred names); 18.77
tad ahaṃ bhakty-upahṛtam aśnāmi prayatātmanaḥ: That offering — brought with devotion — I eat/receive from the one of purified heart; 9.26
tad ajñānam: that ignorance (of the Self); 5.16
tad dānaṃ rājasaṃ smṛtam: that gift (tad dānam) is held/remembered as (smṛtam) rājasic (rājasam) — three motivational corruptions: quid-pro-quo, fruit-seeking, and reluctance; 17.21
tad dānaṃ sāttvikaṃ smṛtam: that gift (tad dānam) is held/remembered as (smṛtam = remembered, traditionally held) sāttvic (sāttvikaṃ) — smṛtam invokes the traditional memory/teaching; this is how sages have always defined pure giving; 17.20
tad dhāma paramaṃ mama: that is My supreme dhāman (abode/radiance); mama = of Me, Krishna/Paramātmā — the ultimate destination declared in first person; 15.6
tad ekaṃ vada niścitya: tell me that one thing definitively; 3.2
tad eva me darśaya deva rūpam: Show me that very (other) form of Yours, O God; 11.45
tad eva me rūpam idaṃ prapaśya: Behold again that very form of Mine; 11.49
tad iha proktaṃ rājasam: that (tad) is said (proktam) here (iha = in this world/in this teaching) to be rājasic (rājasam) — the explicit classification; 17.18
tad ity anabhisandhāya phalaṃ yajña-tapaḥ-kriyāḥ: with 'Tat' (tad iti = saying 'That'), without having aimed at/targeted (anabhisandhāya = not-directing-toward) fruit (phalam), the acts (kriyāḥ) of yajña and tapas; 17.25
tad viddhi praṇipātena paripraśnena sevayā: know that (knowledge) through prostration, thorough questioning, and service; 4.34
tad yogaiḥ api gamyate: that same is also reached by Yoga practitioners; 5.5
tad-ātmānas: whose very self is That / who identify their self as That; 5.17
tad-buddhayas: those whose intellect is fixed on That (Brahman); 5.17
tadā: then / at that time; 1.2
tadā ātmānaṃ sṛjāmi aham: then I project/create Myself; 4.7
tadā uttama-vidāṃ lokān pratipadyate: then (one) attains (pratipadyate = reaches, gains) the worlds (lokān) of those who know the Highest (uttama-vidas = knowers of the Supreme); 14.14
tadā vidyāt vivṛddham sattvam iti uta: then know (vidyāt) that sattva has grown/predominated (vivṛddham sattvaṃ) — uta = verily, iti = thus; 14.11
taiḥ jitaḥ sargaḥ: by them birth/creation is conquered / they have overcome rebirth; 5.19
tair dattān apradāya ebhyaḥ yo bhuṅkte: taiḥ dattān = given by them (by the gods); apradāya = without giving back (a + pra + dā = not-giving-forward); ebhyaḥ = to these (to the gods and the chain of giving); yaḥ bhuṅkte = whoever enjoys/consumes — the logic of cosmic reciprocity: receiving without returning is theft (stena = thief) because it breaks the loop of mutual nourishment that creation is built on; 3.12
taj jñānaṃ viddhi rājasam: know (viddhi) that (tat) knowledge (jñānam) to be rājasic (rājasam) — the identification: rājasic jñāna = seeing all beings as fundamentally diverse separate entities; 18.21
tam eva śaraṇaṃ gaccha sarva-bhāvena bhārata: go (gaccha = go/proceed) to THAT (tam eva = that very one, emphatic) as refuge (śaraṇam = shelter, refuge), with all your being/heart (sarva-bhāvena = sarva + bhāva = all-modes, with the totality of your being), O descendant of Bharata — the instruction: go to the indwelling Īśvara (V61) as your refuge, totally (sarva-bhāvena = not partially); 18.62
tām eva vidadhāmi — the cosmic śraddhā-keeper: I make that very faith unwavering — Krishna as the sustainer of all devotional faith in all its forms; 7.21
taṃ kālaṃ vakṣyāmi bharatarṣabha: That time I shall declare, O bull of the Bharatas; 8.23
tāṃ śṛṇu: hear (śṛṇu) that (tām) — the imperative to attend carefully; Krishna is about to elaborate on all three; 17.2
taṃ tam evaiti kaunteya / sadā tad-bhāva-bhāvitaḥ: To that same state one goes, O Kaunteya / having been constantly formed by that state of being; 8.6
taṃ taṃ niyamam āsthāya — prakṛtyā niyatāḥ svayā: following this or that observance — constrained by their own nature; 7.20
tam tathā kṛpayā āviṣṭam: him, thus overcome with compassion; 2.1
tam uvāca hṛṣīkeśaḥ: to him spoke Hrishikesha (Krishna, master of the senses); 2.10
taṃ vidyāt duḥkha-saṃyoga-viyogaṃ yoga-saṃjñitam: know that as yoga — the disconnection from the conjunction with suffering; 6.23
taṃ yajñam viddhi rājasam: know (viddhi) that (tam) sacrifice (yajñam) to be rājasic (rājasam) — the double corruption: fruit-seeking (phala) + showmanship (dambha); 17.12
tamaḥ sattvaṃ rajas tathā (abhibhūya bhavati): tamas (predominates) by overcoming sattva and rajas likewise — the three-way alternating dominance; 14.10
tamas tu ajñāna-jam viddhi: know tamas to be born of ignorance (ajñāna-ja = born of ajñāna); the most fundamental guṇa, rooted in nescience; 14.8
tamasaḥ param ucyate: it is said to be (ucyate) beyond (param) darkness (tamasaḥ) — Brahman transcends even the darkness of non-manifestation; 13.18
tāmasam paricakṣate: is declared/called (paricakṣate = they declare) tāmasic (tāmasam) — the tradition's verdict on ritual without these five components; 17.13
tamasāvṛtā: enveloped/covered by tamas — the image of covering (āvaraṇa = covering) is the defining action of tamas on intellect; tamas covers (āvṛ = to cover) the light of buddhi so completely that everything is seen inverted; contrast with rājasic distortion (partial) vs. tāmasic inversion (complete); 18.32
tamasi vivṛddhe etāni jāyante kurunandana: these arise when tamas is predominant (vivṛddhe) — O Kurunandana (joy of the Kuru dynasty = Arjuna); 14.13
tān ahaṃ dviṣataḥ krūrān saṃsāreṣu narādhamān: those (tān) who hate (dviṣataḥ) Me (aham), cruel (krūrān), vilest among humans (narādhamān) in the worlds of saṃsāra — the three-fold characterization; 16.19
tan nibadhnāti karma-saṅgena dehinam: it (rajas) binds (nibadhnāti) the embodied one (dehinam) through attachment to action (karma-saṅga) — O Kaunteya; 14.7
tān samīkṣya: having observed them / beholding them all; 1.27
tān titikṣasva: endure them / bear them patiently; 2.14
tān viddhy āsura-niścayān: know (viddhi) them (tān) to be of āsurī resolves (āsura-niścayān) — the determination/certainty that drives this practice is āsurī in nature; 17.6
tan-niṣṭhāḥ: established/steadfast in That; 5.17
tāni ahaṃ veda sarvāṇi na tvaṃ vettha: I know all of them — you do not know, O scorcher of foes; 4.5
tāni sarvāṇi saṃyamya: having controlled all of them (senses); 2.61
tapāmi aham ahaṃ varṣaṃ nigṛhṇāmi utsṛjāmi ca: I give heat; I withhold the rain and I send it forth; 9.19
tapasvibhyaḥ adhikaḥ yogī jñānibhyaḥ api mataḥ adhikaḥ: the yogi is regarded as greater than ascetics, and even than men of learning; 6.46
tāsāṃ mahad brahma yoniḥ: of all those, Mahat-brahma (Great Prakṛti) is the (material) womb — the common matrix of all species; 14.4
tasmāc chāstraṃ pramāṇaṃ te kāryākārya-vyavasthitau: therefore (tasmāt) scripture (śāstram) is your authority/standard (pramāṇam te) in determining (vyavasthitau) what should be done (kārya) and what should not be done (akārya) — the chapter's conclusion as personal instruction to Arjuna; 16.24
tasmād etat trayaṃ tyajet: therefore (tasmāt) one should abandon (tyajet) this triad (etat trayam) — the practical instruction flowing from the diagnosis; 16.21
tasmād om ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ: therefore (tasmāt), uttering (udāhṛtya = having said) 'Om' (oṃ iti), the acts (kriyāḥ) of sacrifice (yajña), gift (dāna), and austerity (tapas) — OṀ precedes all three sacred acts; 17.24
tasmād yogāya yujyasva: therefore, unite yourself to yoga; 2.50
tasmāt: therefore; therefore / for this reason; 1.36 2.68 17.24
tasmāt ajñāna-sambhūtam hṛt-stham jñāna-asinā ātmanaḥ: therefore — cut this doubt born of ignorance, sitting in the heart — with the sword of jñāna of the Self; 4.42
tasmāt aparihārye arthe: therefore in this unavoidable matter; 2.27
tasmāt asaktaḥ satatam: therefore, without attachment, always; 3.19
tasmāt brahmaṇi te sthitāḥ: therefore they are established in Brahman; 5.19
tasmāt evam viditvā enam: therefore, having known this to be so; 2.25
tasmāt indriyāṇi ādau niyamya: therefore, controlling the senses first; 3.41
tasmāt sarvāṇi bhūtāni: therefore for all beings; 2.30
tasmāt sarveṣu kāleṣu mām anusmara yudhya ca: Therefore, at all times, remember Me; and fight; 8.7
tasmāt sarveṣu kāleṣu yoga-yuktaḥ bhava arjuna: Therefore, at all times, be steadfast in yoga, O Arjuna; 8.27
tasmāt tvam uttiṣṭha yaśo labhasva: Therefore you arise and obtain/win glory!; 11.33
tasmāt uttiṣṭha kaunteya: therefore rise up, O son of Kunti; 2.37
tasmāt yogī bhava arjuna (the chapter's direct imperative): therefore be a yogi, Arjuna — the entire chapter's instruction crystallised into one command; 6.46
tasmāt yudhyasva bhārata: therefore fight, O Bharata; 2.18
tasmin garbham dadhāmi aham: in that (womb) I place the seed/embryo (garbha) — Krishna as Puruṣa fertilizing Prakṛti; 14.3
tasya: his (Duryodhana's); 1.12
tasya ahaṃ nigrahaṃ manye vāyoḥ iva suduṣkaram: I consider its restraint as difficult as restraining the wind; 6.34
tasya ahaṃ sulabhaḥ pārtha / nitya-yuktasya yoginaḥ: To that one I am easy to attain, O Pārtha / for the ever-yoked yogi; 8.14
tasya eva: for that very one (eva = emphatic — the same person who used karma as the means is now the one for whom śama is the means); 6.3
tasya kartāram api māṃ viddhi akartāram avyayam: though I am its creator, know Me as the non-doer, imperishable; 4.13
tasya kāryaṃ na vidyate: for that person there is no duty; 3.17
tasya tasya acalāṃ śraddhāṃ tām eva vidadhāmi aham: that same devotee's faith in that form — I make unwavering; 7.21
tasyāham na praṇaśyāmi sa ca me na praṇaśyati: I am not lost to that one, nor is that one lost to Me; 6.30
tasyāṃ jāgarti saṃyamī: in that, the self-disciplined one is awake; 2.69
tat asmākam balam: that strength of ours; 1.10
tat kṣāmaye tvāṃ aham aprameyam: for all that I beg forgiveness of You, O Immeasurable One; 11.42
tat kṣetraṃ yac ca yādṛk ca yad-vikāri yataś ca yat: What that kṣetra is, what it is like, what its modifications are, from what and what effects arise; 13.4
tat kuruṣva mad-arpaṇam: Do that as an offering to Me — as mad-arpaṇam; 9.27
tat me kṣemataraṃ bhavet: that would be better for me / that would be more auspicious for me; 1.45
tat param: that Supreme / the Highest Reality; 5.16
tat sukhaṃ sāttvikaṃ proktam ātmabuddhi-prasādajam: that (tat) happiness (sukham) is declared/proclaimed (proktam) sāttvic (sāttvikaṃ), born of/arisen from (jam = born, from jan = to be born) the clarity/tranquility (prasāda = serenity, grace, clarity) of the self-knowing intellect (ātma-buddhi = self + buddhi = buddhi turned toward the ātman) — the source of sāttvic happiness: ātma-buddhi-prasāda; 18.37
tat svayam yoga-saṃsiddhaḥ kālena ātmani vindati: that knowledge the karma-yoga-perfected person finds within themselves in time; 4.38
tat tad eva avagaccha tvaṃ mama tejaḥ aṃśa sambhavam: Know all that as arising from a fragment of My tejas (splendor/power); 10.41
tat tad eva itaro janaḥ: that very thing other people (also do); 3.21
tat tāmasam udāhṛtam: that (tat) is declared (udāhṛtam = said/stated) to be tāmasic (tāmasam) — the two-fold tāmasic corruption: self-destruction + other-destruction; that (tat) is declared (udāhṛtam) tāmasic (tāmasam) — tāmasic dāna is the total inversion of V20: wrong place-time, wrong recipient, contemptuous manner; 17.19 17.22
tat te karma pravakṣyāmi yat jñātvā mokṣyase aśubhāt: that action I will declare to you, knowing which you will be freed from inauspiciousness; 4.16
tat tejo viddhi māmakam: know that tejas (radiance/power) to be Mine (māmakam) — viddhi = imperative 'know this,' the teaching's direct command; 15.12
tat-paraḥ: tat-paraḥ = devoted to That / having That as supreme (tat = That — referring to jñāna/Brahman/the Divine; para = highest/supreme/the other shore; tat-para = one who has Tat/That as their supreme orientation); the compound describes the internal posture toward jñāna: not casual interest but total commitment — Tat is the north star of the tat-para's orientation; śraddhāvān (faithful) + tat-paraḥ (devoted to That) + saṃyatendriyaḥ (sense-controlled) = the complete portrait of the jñāna-seeker; 4.39
tat-parāyaṇāḥ: who take That as their supreme refuge / devoted to That alone; 5.17
tat-phalam tyaktvā: having abandoned the fruit of action; 5.12
tat-prasādāt parāṃ śāntiṃ sthānaṃ prāpsyasi śāśvatam: by/through THAT ONE's grace (tat-prasādāt = that-one's prasāda/grace), you will attain (prāpsyasi = will-obtain, future of prāp) supreme peace (parām śāntiṃ = highest peace) and the eternal abode/station (sthānam śāśvatam = eternal-station) — the result: tat-prasāda (grace of that Indwelling Īśvara) → parā śānti + śāśvata sthāna; 18.62
tāta (vocative) — the affection behind the assurance: 'my dear' — Krishna's most intimate address, signaling that what follows is personal truth, not just teaching; 6.40
tata eva ca vistāram: and the expansion from that One alone (tataḥ eva = from that very One; vistāra = unfolding, expansion); 13.31
tataḥ: then / thereupon; then / in response; 1.13 1.14
tataḥ padaṃ tat parimārgitavyam: then (tataḥ — after cutting the tree) that goal/abode (tat padam) must be sought out (parimārgitavyam — to be searched for earnestly); 15.4
tataḥ sa vismaya-āviṣṭaḥ hṛṣṭa-romā dhanaṃjayaḥ: Then Arjuna — overwhelmed with wonder, with hair standing on end; 11.14
tataḥ svadharmam kīrtiṃ ca: then abandoning your own duty and fame; 2.33
tataḥ yāti parām gatim: from that (tataḥ = thereby, from that very seeing), goes to (yāti) the highest state (parām gatim); 13.29
tatas tato niyamya etad ātmani eva vaśaṃ nayet: from there and there, having restrained it, let one bring this (mind) under control in the Self alone; 6.26
tathā: as well / also; 1.26
tathā antar-jyotiḥ eva yaḥ: and likewise whose light is within / who has inner illumination (jyotiḥ = light, flame, luminosity); 5.24
tathā ātmā sarvatrāvasthitaḥ: so the ātman, stationed everywhere (sarvatrāvasthita — pervading all); 13.33
tathā deha-antara-prāptiḥ: so also is the acquiring of another body / the soul moves to another body; 2.13
tathā pralīnaḥ tamasi: similarly (tathā), one dissolved (pralīna = merged into) in (dominant) tamas; 14.15
tathā śarīrāṇi vihāya jīrṇāni: so too, casting aside worn-out bodies; 2.22
tathā sarvāṇi bhūtāni mat-sthāni iti upadhāraya: So too, know that all beings rest in Me; 9.6
tathāham: and so am I / I likewise / in the same way, I; 11.23
tathāpi tvaṃ mahā-bāho: even so, O mighty-armed; 2.26
tato duḥkhataraṃ nu kim: what could be more painful than that?; 2.36
tato māṃ tattvato jñātvā viśate tad-anantaram: then (tataḥ = from that, after that), having truly known (tattvato jñātvā = having-known-in-truth) Me (mām), one enters (viśate = enters into, from viś = to enter) into Me (mām), immediately after (tad-anantaram = tad + anantara = immediately thereafter, without interval) — the sequence: parā bhakti → tattva-jñāna → immediate entry into the Divine (tad-anantaram = no delay); 18.55
tato yānty adhamāṃ gatim: then (tataḥ) they go (yānti) to still lower (adhamām) destination/state (gatim) — the compounding downward trajectory; 16.20
tato yāti parāṃ gatim: and thereby goes (yāti) to the supreme goal (parāṃ gatim) — the same 'parāṃ gatiḥ' as the mokṣa-destination of Ch.8 V13, Ch.15 V4; 16.22
tato yuddhāya yujyasva: then engage in battle / yoke yourself to battle; 2.38
tatra apaśyat: there he saw; 1.26
tatra cāndramasaṃ jyotiḥ yogī prāpya nivartate: The yogi, attaining there the lunar light, returns; 8.25
tatra ekāgraṃ manaḥ kṛtvā: there, having made the mind one-pointed; 6.12
tatra ekasthaṃ jagat kṛtsnam pravibhaktam anekadhā: There, the entire universe — divided into manifold parts — gathered into one; 11.13
tatra evam sati kartāram ātmānaṃ kevalaṃ tu yaḥ paśyati: things being thus (tatra evam sati = in this five-cause reality), who (yaḥ) sees (paśyati) the self/ātman (ātmānam) as the sole/alone agent (kartāram kevalam = doer alone) — despite the five-cause structure just described; 18.16
tatra kā paridevanā: wherefore then the lamentation? / where is the cause for grief?; 2.28
tatra prayātāḥ gacchanti brahma brahma-vidaḥ janāḥ: Departing there [along that path], the Brahman-knowers go to Brahman; 8.24
tatra sattvaṃ nirmalatvāt prakāśakam anāmayam: among these (tatra), sattva — owing to its stainlessness (nirmalatvāt) — is luminous (prakāśaka) and free from suffering (anāmaya = without disease/affliction); 14.6
tatra śrīr vijayo bhūtir dhruvā nītiḥ: tatra = there (wherever those two are, there this follows): śrīḥ = fortune/prosperity/divine grace (Śrī/Lakṣmī — the goddess of auspiciousness, abundance; the highest boon in the Vedic value system); vijayaḥ = victory (both inner — over moha/delusion — and outer — in righteous action); bhūtiḥ = welfare/expansion/flourishing (bhū = to become/be; the fullness of life); dhruvā nītiḥ = firm/steadfast policy/statecraft (dhruva = fixed/unfailing; nīti = guidance, right conduct, statecraft — the Gita's teaching as the ground of reliable right action). Four goods: Śrī, vijaya, bhūti, dhruvā nīti.; 18.78
tatra taṃ buddhi-saṃyogaṃ labhate paurvadehikam: there, in that birth, one recovers the union of intelligence acquired in the former body; 6.43
tattva-jñāna-artha-darśanam: clear vision (darśana) of the purpose/goal (artha) of true knowledge (tattva-jñāna); 13.12
tattva-vit: knower of the truth/reality; knower of truth / one who knows the Real; 3.28 5.8
tattvataḥ — knowing in truth vs. knowing about: knowing Me according to My actual nature — the distinction between information and direct knowing; 7.3
tau hy asya paripanthinau: they are verily this person's enemies on the path; 3.34
tava śiṣyeṇa: by your pupil / your own student; 1.3
tāvān sarveṣu vedeṣu: so much is there in all the Vedas; 2.46
tayā apahṛta-cetasām: whose consciousness has been stolen by that; 2.44
tayor na vaśam āgacchet: one should not come under their power; 3.34
te api ca atitaranti eva mṛtyum śruti-parāyaṇāḥ: they also (te api) indeed (eva) cross beyond (atitaranti) death (mṛtyum), being devoted (parāyaṇāḥ) to what they have heard (śruti = hearing); 13.26
te api mām eva kaunteya yajanti avidhi-pūrvakam: They also worship Me, O Kaunteya — though not by the ordained/correct method; 9.23
te avasthitāḥ pramukhe dhārtarāṣṭrāḥ: those sons of Dhritarashtra stand before us; 2.6
te brahma tad viduḥ kṛtsnam adhyātmaṃ karma ca akhilam: they know Brahman — that completely; and the whole of Adhyātma, and the entirety of Karma; 7.29
te dvandva-moha-nirmuktāḥ bhajante māṃ dṛḍha-vratāḥ: they, freed from the delusion of the pairs of opposites, worship Me with firm resolve; 7.28
te prāpnuvanti mām eva sarva-bhūta-hite ratāḥ: they attain Me — those engaged in the welfare of all beings; 12.4
te'tīva me priyāḥ: they are exceedingly dear to Me; 12.20
tejaḥ tejasvinām aham: I am the power/brilliance of the powerful; 10.36
tejas kṣamā dhṛtiḥ śaucam: tejas (inner energy/vitality/radiance), kṣamā (forgiveness/patience — literally 'the capacity to bear'), dhṛti (fortitude/steadiness), śauca (purity — inner and outer); 16.3
tejobhiḥ āpūrya jagat samagram: having filled the whole universe with Your splendors/radiance; 11.30
tena idam āvṛtam: by that (kāma), this (knowledge/world) is covered; 3.38
tena muhyanti jantavaḥ: by that are beings deluded / confused; 5.15
teṣām ahaṃ samuddhartā: I am their complete deliverer/rescuer; 12.7
teṣāṃ bhedam imaṃ śṛṇu: hear (śṛṇu) this (imam) distinction/difference (bheda) among them (teṣām) — the invitation to the chapter's central teaching-body; 17.7
teṣām evānukampārtham aham ajñāna-jaṃ tamaḥ nāśayāmi: Out of compassion for them alone, I — abiding in their inmost being — destroy the darkness born of ignorance; 10.11
teṣāṃ jñānī nitya-yuktaḥ eka-bhaktiḥ viśiṣyate: of these, the wise man — ever steadfast, with one-pointed devotion — excels; 7.17
teṣāṃ niṣṭhā tu kā kṛṣṇa: what (kā) then (tu) is the niṣṭhā (fixed state/condition/standing) of those (teṣām), O Krishna? — niṣṭhā = the spiritual state they occupy; 17.1
teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy aham: For those ever-steadfast ones — I carry their yoga and kṣema; 9.22
teṣāṃ satata-yuktānāṃ bhajatāṃ prīti-pūrvakam: To those who are ever-steadfast and worship with love; 10.10
the devatā-krama (sequence of deities) on the bright path: The five elements (fire/light/day/bright fortnight/northern sun) as the stations of the bright path — literal cosmological stations or qualities of consciousness; 8.24
the seven attributes of v9 as a unified meditation object: Each attribute of the divine Being (kavi/purāṇa/anuśāsitā/aṇor-aṇīyāṃsa/dhātā/acintya-rūpa/āditya-varṇa) is both a description and a meditation pointer; 8.9
the space-air analogy (implied by v4-v5, explicit in v6): V4-V5's paradox is clarified by V6's famous analogy — the vast wind in space — which makes the 'containing without being contained' relationship concrete; 9.5
the structural pair v48-v53: The two fourfold negations as structural brackets; 11.53
the three-step sequence of v12 as yogic death technique: Gate-closure, heart-fixation, prāṇa-elevation — the three steps of the yogic death practice; 8.12
trai-guṇya-viṣayā vedāḥ: the Vedas deal with the domain of the three guṇas; 2.45
trāyate mahato bhayāt: saves from great fear; 2.40
tri-vidhā bhavati śraddhā dehināṃ sā svabhāva-jā: threefold (tri-vidhā) is the śraddhā (faith) of the embodied (dehināṃ), and it is born (jā) of their own nature (svabhāva) — śraddhā is intrinsic, not imposed; 17.2
tri-vidhaḥ smṛtaḥ: triple (tri-vidhaḥ) and traditionally remembered (smṛtaḥ) — not a new teaching but the primordially memorized (smṛti) designation; OṀ Tat Sat is the oldest Vedic seal; 17.23
tri-vidhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ: this (idam) is the three-fold (tri-vidham) gate (dvāram) to naraka (narakasya), destructive (nāśanam) of the self (ātmanaḥ) — the three together are 'the door to hell'; 16.21
tribhiḥ guṇamayaiḥ bhāvaiḥ ebhiḥ sarvam idaṃ jagat mohitam: deluded by these three guṇa-constituted states, all this world; 7.13
tṛptir hi śṛṇvato nāsti me amṛtam: I am never satiated hearing Your nectar-like speech; 10.18
tṛṣṇā-saṅga-samudbhavam: born (samudbhava = arising from) of thirst (tṛṣṇā) and attachment (saṅga) — rajas is produced by and produces these; 14.7
tu: but / and; but; 1.7 1.10 5.16
tulya-nindā-ātma-saṃstutiḥ: equal in censure (nindā) and self-praise/laudation (saṃstuti) — the same inner state whether criticized or celebrated; 14.24
tulya-nindā-stutiḥ maunī santuṣṭo yena kenacit: to whom blame and praise are equal, who is silent, content with whatever comes; 12.19
tulya-priya-apriyo dhīraḥ: equal to the agreeable (priya) and disagreeable (apriya), the wise/firm one (dhīra = steady, resolute); 14.24
tumulaḥ: tumultuous / uproarious; 1.19
tumulaḥ abhavat: became tumultuous / uproarious; 1.13
tūṣṇīm babhūva ha: became silent / fell completely silent; 2.9
tuṣyanti ca ramanti ca: They are content and they rejoice; 10.9
tvad-anyaḥ saṃśayasya asya chettā na hi upapadyate: for one other than Thee, a cutter of this doubt, is simply not possible; 6.39
tvak ca eva paridahyate: my skin burns / my skin is on fire; 1.29
tvam ādidevaḥ puruṣaḥ purāṇaḥ: You are the Primal God, the Ancient Puruṣa; 11.38
tvam akṣaraṃ sad-asat tat paraṃ yat: You are the Imperishable; the Being and Non-Being; and That Supreme which is beyond both; 11.37
tvam asya pūjyaś ca gurur garīyān: You are the object of worship of this (world) and the Guru who is greater (than any guru); 11.43
tvaramāṇāḥ viśanti: rushing hastily, they enter; 11.26
tvaramāṇāḥ viśanti vaktrāṇi abhivijvalanti: rushing hastily, they enter Your blazing mouths; 11.27
tvattaḥ kamala-patrākṣa māhātmyam api ca avyayam: And also Your inexhaustible greatness, O lotus-eyed one; 11.2
tvayā tataṃ viśvam anantarūpa: By You is this universe pervaded, O Infinite-formed!; 11.38
tyāgasya ca hṛṣīkeśa pṛthak: and (ca) of tyāga (abandonment/relinquishment) — O Hṛṣīkeśa (Lord of the senses) — distinctly/separately (pṛthak = apart, specifically) — Arjuna asks for a clear distinction between the two terms; 18.1
tyāgī sattva-samāviṣṭo medhāvī chinna-saṃśayaḥ: the tyāgī (one who has practiced tyāga), filled with/pervaded by sattva (sattva-samāviṣṭa), intelligent/wise (medhāvī = possessing medhā/discrimination), with doubts cut asunder (chinna-saṃśayaḥ = whose saṃśaya/doubts are severed); 18.10
tyāgo hi puruṣa-vyāghra tri-vidhaḥ samprakīrtitaḥ: for (hi) tyāga, O tiger among men (puruṣa-vyāghra = human-tiger), has been declared (samprakīrtitaḥ = well-proclaimed, fully declared) to be three-fold (tri-vidhaḥ) — the same three-fold guṇa structure applies to tyāga as to food/yajña/tapas/dāna in Ch.17; 18.4
tyājyaṃ doṣavad ity eke karma prāhur manīṣiṇaḥ: some (eke) wise thinkers/men of understanding (manīṣiṇaḥ) declare (prāhuḥ) that action (karma) should be abandoned (tyājyam) as being faulty/evil (doṣavat = having defects/flaws) — the extreme renunciation view: all karma is tainted; 18.3
tyakta-jīvitāḥ: ready to give up their lives / who have abandoned attachment to life; 1.9
tyaktvā deham punar janma na eti mām eti: having left the body, does not come to rebirth — comes to Me; 4.9
tyaktvā karma-phala-āsaṅgam nitya-tṛptaḥ nirāśrayaḥ: having abandoned attachment to the fruits of action — ever content, without dependence; 4.20
tyaktvā uttiṣṭha: having abandoned it, rise up / cast it off and stand; 2.3

U

ubhau: both; 5.2
ubhau tau na vijānītaḥ: both of them do not know; 2.19
ubhayoḥ api dṛṣṭaḥ antaḥ tu: the truth of both has been seen / the conclusion about both has been realized; 2.16
ubhayoḥ vindate phalam: finds the fruit of both; 5.4
uccaiḥśravasam aśvānāṃ viddhi mām amṛtodbhavam: Among horses, know Me as Uccaiḥśravas, born of nectar; 10.27
ucchiṣṭam api cāmedhyam: and also (api ca) the remnant-of-another's-meal (ucchiṣṭa), and what is impure/ritually unfit (amedhya) — both nutritionally and spiritually compromised; 17.10
udārāḥ sarve eva ete — jñānī tu ātmā eva me matam: noble indeed are all of these — but the jñānī I regard as My very Self; 7.18
udāsīna-vat āsīnaḥ guṇaiḥ na vicālyate: seated as if neutral/indifferent (udāsīna-vat = like one who is uninvolved, sitting above), not moved/disturbed (na vicālyate) by the guṇas; 14.23
udāsīnavad āsīnam asaktaṃ teṣu karmasu: As one sitting uninvolved — unattached to those actions; 9.9
udbhavaḥ ca bhaviṣyatāṃ: And the birth/origin of those who are to be born; 10.34
uddharet: let one lift / raise up (optative of ud + dhṛ = to hold upward, to lift; functions as an imperative: 'lift!' — the self's own act of rising, no external rescuer); 6.5
unmiṣan nimiṣan: opening and closing the eyes / blinking; 5.9
upadekṣyanti te jñānaṃ jñāninaḥ tattva-darśinaḥ: the knowers — the seers of truth — will instruct you in that knowledge; 4.34
upadraṣṭā: the witness who stands near (upa = near + draṣṭṛ = seer) — the pure observing awareness that witnesses all activity in the body-field without participating; 13.23
upahanyām imāḥ prajāḥ: I would destroy these beings; 3.24
upasaṃgamya: having approached / going up to; 1.2
uṣmapāḥ: those who drink heat/steam — the ancestors/pitṛs; 11.22
utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam: him who is departing (utkrāmantam = dying/leaving), or staying/residing (sthitam), or experiencing/enjoying (bhuñjānam), conjoined with the guṇas (guṇānvitam) — three states of existence; 15.10
utsādyante jāti-dharmāḥ: the caste laws are destroyed; 1.42
utsanna-kula-dharmāṇām: for those whose family duties are destroyed; 1.43
utsīdeyuḥ ime lokāḥ: these worlds would collapse/sink; 3.24
uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ: but yet another (tu anyaḥ) is the uttama (highest/supreme) Puruṣa, referred to/declared (udāhṛtaḥ) as Paramātmā — the Supreme Self beyond both kṣara and akṣara; 15.17
uttamaujāḥ ca vīryavān: and the powerful Uttamauja; 1.6
uttiṣṭha — the closing word of chapter 4: arise! — the action-call that closes the entire Jñāna Yoga chapter; 4.42
uvāca: he said / spoke; 1.25

V

v17 in context: cosmic time as a liberation teaching: The thousand-yuga teaching establishes the scale of the cosmic cycle, making V16's 'no-return with Me' the only option that is truly final; 8.17
v2's two questions — the sixth and the most critical seventh: Adhiyajña (worship's ground) and prayāṇa-kāle jñāna (death-recognition) — the practical culmination of the seven-question series; 8.2
vacanam abravīt: spoke these words; 1.2
vādaḥ pravadatāṃ aham: Among disputants/debaters I am Vāda (principled reasoning); 10.32
vadiṣyanti tavāhitāḥ: your enemies will say; 2.36
vairāgyaṃ samupāśritaḥ: having fully taken refuge in vairāgya; vairāgya = dispassion/non-coloring (vi + rāga = absence of rāga); the brahma-bhūta aspirant has vairāgya not as an imposed discipline but as a refuge — they find support in it, rest in it; samupāśritaḥ (fully-resorted-to) implies completeness: vairāgya is not a partial attitude but the natural home of this person's consciousness; 18.52
vaktrāṇi abhivijvalanti: the blazing mouths / mouths blazing all around; 11.28
vaktum arhasi aśeṣeṇa divyāḥ hi ātma-vibhūtayaḥ: You should indeed speak without reserve of Your divine vibhūtis; 10.16
vāṅ-mayaṃ tapa ucyate: this is called (ucyate) the tapas of speech/words (vāṅ-maya = consisting of speech/vāk) — vāk (speech) as a domain of tapas parallel to śārīra (body) from V14; 17.15
varṇa-saṅkara-kārakaiḥ: causing the intermixing of castes; 1.42
vārṣṇeya: O Varshneya — Krishna (of the Vrishni clan); 1.40
varta eva ca karmaṇi: yet I engage in action; 3.22
vartate: exists / is present / abides / subsists — present tense, ongoing reality; 5.26
vartate kāma-kārataḥ: acts/moves (vartate) from the impulse of desire (kāma-kārata = propelled by kāma as the motive force) — desire as the sole operational guide; 16.23
varuṇaḥ yādasām aham: I am Varuṇa among water-beings; 10.29
vāsāṃsi jīrṇāni yathā vihāya: just as a person, casting aside worn-out garments; 2.22
vaśe indriyāṇi: senses in one's control / senses as subject; 2.61
vaśī: the self-controlled one / master of self; 5.13
vāsudevaḥ sarvam iti — sa mahātmā sudurlabhaḥ: 'Vāsudeva is all' — such a great soul is exceedingly rare; 7.19
vaśyātmā vs asaṃyatātmā / upāyataḥ (the boundary conditions): controlled self vs uncontrolled self / right means — the three conditions of attainability; 6.36
vaśyātmanā tu yatatā śakyaḥ avāptum upāyataḥ: but by the self-controlled one striving by right means, it can be obtained; 6.36
vāyuḥ nāvam iva ambhasi: like wind carries a ship on water; 2.67
vāyur gandhān ivāśayāt: as the wind (vāyu) carries fragrances (gandhān) from their source/seat (āśayāt) — the simile: invisible carrier, real cargo; 15.8
vāyur yamo'gnir varuṇaḥ śaśāṅkaḥ: You are Vāyu (wind), Yama (death), Agni (fire), Varuṇa (water/order), the Moon (śaśāṅka); 11.39
veda-vāda-ratāḥ pārtha: those devoted to the words of the Vedas, O Partha; 2.42
vedaiś ca sarvair aham eva vedyaḥ: by all the Vedas (vedaiḥ ca sarvaiḥ) I alone (aham eva) am to be known (vedyaḥ) — the entire Vedic corpus has one ultimate referent: THIS; 15.15
vedānāṃ sāma-vedaḥ asmi: Among the Vedas I am the Sāma Veda; 10.22
vedānta-kṛd veda-vid eva cāham: I am the author/creator (kṛt) of Vedānta (the end/conclusion of the Vedas) AND the knower (vid) of the Vedas — both the author and the reader, both source and student; 15.15
vedāvināśinam nityam: one who knows this to be indestructible and eternal; 2.21
vedyaṃ pavitram oṃkāra ṛk sāma yajuḥ eva ca: The knowable, the purifier, OM — the Ṛg, Sāma, and Yajur Vedas; 9.17
vegam: force / impulse / rush / current — the driving force or pressure; 5.23
vepathuḥ: trembling / shuddering; 1.29
vettāsi vedyaṃ ca paraṃ ca dhāma: You are the Knower, the Known, and the Supreme Abode/State; 11.38
vetti yatra na eva ayaṃ sthitaś calati tattvataḥ: where, knowing this, one established here does not move from the Reality; 6.21
vibhuḥ: the all-pervading Lord / the omnipresent; 5.15
viddhi enam iha vairiṇam: know this here as the enemy; 3.37
vidhi-hīnam asṛṣṭānnaṃ mantra-hīnam adakṣiṇam: against ordinance (vidhi-hīna = lacking vidhi), no food distributed (asṛṣṭa-anna = not-released/distributed food), without mantras (mantra-hīna), without dakṣiṇā/priestly fees (adakṣiṇa) — four external deficiencies; 17.13
viditātmanām: of those who know the Self (vidita = known/understood, ātman = Self) — those for whom the Self is a known, experienced reality; 5.26
vidvāṃs tathā asaktaḥ cikīrṣuḥ: the wise act the same way — but unattached — wishing lokasaṃgraha; 3.25
vidyā-vinaya-sampanne: endowed with knowledge and humility / learned and humble; 5.18
vigata-icchā-bhaya-krodhaḥ: one from whom desire, fear and anger have departed (vigata = departed/gone away; icchā = desire/wish; bhaya = fear; krodha = anger — the ego's three primary reactive forces); 5.28
vigata-spṛhaḥ: free from longing / craving dissolved; 2.56
vihāya kāmān sarvān: having abandoned all desires; 2.71
vijita-ātmā: whose lower self is conquered / self-mastered; 5.7
vijita-indriyaḥ: with conquered senses; 6.8
vikārān ca guṇān ca prakṛti-sambhavān viddhi: know that all modifications (vikārān = transformations, phenomenal changes) and all qualities (guṇān = sattva-rajas-tamas) are born from/of prakṛti (prakṛti-sambhavān); 13.20
vikarma: vikarma = wrong-action/prohibited action (vi = against/opposed to + karma = action; vikarma is action that violates dharma, is prohibited by scripture, or produces negative karma); the three terms: karma (right/prescribed action), akarma (non-action/inaction in action), and vikarma (wrong action) form a complete typology; V17's point is that ALL three require understanding — gahanā karmaṇo gatiḥ (profound is the path of action) precisely because the three are not always obvious; 4.17
vikarṇaḥ: Vikarna — one of Duryodhana's brothers who spoke against the dice game; 1.8
vīkṣante tvāṃ vismitāḥ caiva sarve: all gaze at You, all astonished/amazed; 11.22
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru: having fully/deeply reflected on (vimṛśya = having-thoroughly-pondered, from vi + mṛś = to deeply examine) this completely/exhaustively (etad aśeṣeṇa = this-totally, aśeṣa = without-remainder), as you wish (yathā icchasi = however you wish), do (tathā kuru = in that way act) — the greatest gift: after proclaiming the most profound teaching, Krishna gives total freedom to act according to one's own free will; 18.63
vimūḍhā nānupaśyanti: the deluded (vimūḍhāḥ) do not see (na anupaśyanti) — they see the body-states but not the jīva within/behind them; 15.10
vinadya uccaiḥ: sounding loudly / roaring aloud; 1.12
vināśam avyayasya asya: the destruction of this inexhaustible one; 2.17
vināśāya ca duṣkṛtām: and for the destruction of the wicked; 4.8
vinaśyatsu avinaśyantam: the indestructible (avinaśyantam = not-perishing) in the destructible (vinaśyatsu = in the perishing, in those that are dying/decaying); 13.28
vindati: finds / discovers / experiences; 5.21
viparītāni: inauspicious / adverse / reversed; 1.30
virāṭaḥ: Virata, king who sheltered the Pandavas in exile; 1.4
viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate: desponding/dejected (viṣādī = one with viṣāda/despondency), procrastinating (dīrgha-sūtrī = long-threader, one who draws things out), and (ca), the agent (kartā) is called (ucyate) tāmasic (tāmasa) — two more qualities making eight total; 18.28
viṣame samupasthitam: at this crisis / at this difficult juncture; 2.2
viṣayā vinivartante nirāhārasya: sense-objects fall away from one who abstains; 2.59
viṣaya-indriya-saṃyoga: conjunction of sense-objects (viṣaya) with sense-organs (indriya); the mechanism of sensory pleasure; this saṃyoga is the entire domain of rājasic happiness — pleasure FROM sensory contact; contrast with V37's ātmabuddhi-prasādajam which needs no external object; rājasic happiness is always object-dependent, hence subject to the arising and passing of objects; 18.38
viṣayān upasevate: experiences / enjoys (upasevate) the sense-objects (viṣayān) — the full cycle: sense-organs + mind + objects = experience; 15.9
viṣayendriya-saṃyogād yat tad agre 'mṛtopamam: that which (yat tad) arising from/due to (āt = from) the union/contact (saṃyoga = conjunction, meeting) of sense-objects (viṣaya) and sense-organs (indriya), at the beginning/first (agre) is like nectar (amṛtopamam) — rājasic happiness = sensory pleasure; initially pleasant; 18.38
viṣīdantam: despondent / sinking into grief; to the despondent one / to the one sinking in grief; 2.1 2.10
viśiṣṭāḥ: distinguished / most capable; 1.7
viśiṣyate: excels / is superior; 5.2
vismayo me mahān rājan: vismayas = wonder/amazement (from vi + sma = away + stop = astonishment at something that arrests all movement; a deeper, stiller quality than hṛṣyāmi); me = my; mahān = great (mahat = the great, enormous); rājan = O King — Sañjaya differentiates two responses: the dialogue → hṛṣyāmi (active joy); the Viśvarūpa → vismaya mahān (deep wonder/awe that stills); 18.77
visṛjan: releasing / letting go / evacuating; 5.9
visṛjya: having let go / having set aside; 1.47
visṛjya sa-śaram cāpam: having let go the bow together with the arrows; 1.46
viṣṭabhya aham idaṃ kṛtsnam ekāṃśena sthitaḥ jagat: I establish and pervade this entire world with just one fragment of Myself; 10.42
vistareṇa ātmano yogaṃ vibhūtiṃ ca janārdana bhūyaḥ kathaya: Tell me again in detail, O Janārdana, of Your yoga and vibhūtis; 10.18
viśuddha-ātmā: purified self / of pure heart; 5.7
vīta-rāga-bhaya-krodhaḥ: free from passion, fear, and anger; 2.56
vīta-rāga-bhaya-krodhāḥ: freed from attachment, fear, and anger; 4.10
vitteśaḥ yakṣa-rakṣasām — vasūnāṃ pāvakaḥ: Kubera among Yakṣas and Rākṣasas; Pāvaka (fire) among the Vasus; 10.23
vivasvān manave prāha: Vivasvān taught it to Manu; 4.1
vividhāś ca pṛthak ceṣṭā daivam caivātra pañcamam: and (ca) the various/manifold (vividhāḥ) separate/distinct (pṛthak) movements/functions/efforts (ceṣṭāḥ), and also (ca eva) here (atra) the Divine/Fate as the fifth (daivam pañcamam = daiva as the fifth factor) — daiva = the unseen cosmic factor, destiny, the divine orchestration that shapes outcomes; 18.14
vivikta-deśa-sevitvam: fondness for solitary/secluded places — seeking quiet, clean, undistracted environments for practice; 13.11
vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ: resorting to/frequenting (sevī = one who serves/frequents; seva = service/frequenting) solitary/secluded (vivikta = separated/secluded) spots, eating lightly/little (laghv-āśī = laghu + āśī = light-eater), with speech (vāk), body (kāya), and mind (mānas) restrained/regulated (yata = controlled, from yam = to control) — three outer qualities: solitude-seeking, light eating, triple-restraint; 18.52
vṛkodaraḥ: Vrikodara — Bhima (wolf-bellied / immensely strong); 1.15
vṛṣṇīnāṃ vāsudevaḥ asmi: Among the Vṛṣṇis I am Vāsudeva; 10.37
vyadārayat: pierced / tore / rent asunder; 1.19
vyakta-madhyāni bhārata: manifest in their middle (during life); 2.28
vyāmiśreṇa vākyena: with seemingly mixed / confusing speech; 3.2
vyāsa-prasādāc chrutavān etad guhyam ahaṃ param: vyāsa-prasādāt = through the grace/favour of Vyāsa (the sage Vyāsa/Vedavyāsa, compiler of the Mahabharata, granted Sañjaya the divine sight and hearing for reporting the battle and the Gita; prasāda = grace, lit. 'making clear/pure'); chrutavān = I have heard (past active participle, first person: 'one who has heard' = aham); etad = this; guhyam = secret/mystery (from guh = to conceal; the most profound knowledge); param = supreme; 18.75
vyavasāyātmikā buddhiḥ: the resolute, single-pointed intelligence; the resolute intelligence; 2.41 2.44
vyavasthitān: arrayed / standing in position; 1.20
vyūḍham: arrayed / arranged in battle formation; 1.2
vyūḍhām: arrayed in formation; 1.3

Y

ya enam ajam avyayam: who knows it as unborn and unchanging; 2.21
ya ete atra samāgatāḥ: those who have assembled here; 1.23
ya idaṃ paramaṃ guhyaṃ mad-bhakteṣv abhidhāsyati: he who (yaḥ) will teach/declare (abhidhāsyati = will-proclaim, future of abhi + dhā) this (idam) supreme secret (paramam guhyam = highest-secret), among My devotees (mad-bhakteṣu = among My devotees) — the condition: teaching the Gita's supreme secret specifically to the devotees (qualified recipients, V67's implied positive); 18.68
yā niśā sarva-bhūtānām: what is night for all beings; 2.69
yābhir vibhūtibhir lokān imāṃs tvaṃ vyāpya tiṣṭhasi: By which vibhūtis You pervade and stand in all these worlds; 10.16
yac candramasi yac cāgnau: and that which is in the moon (candramasi), and that which is in fire (agnau) — the triad of cosmic luminaries from V6 now claimed as Krishna's tejas; 15.12
yac cāvahāsārtham asat-kṛto'si: and if You were dishonored for the sake of jest/mockery; 11.42
yad āditya-gataṃ tejaḥ jagad bhāsayate 'khilam: that radiance (tejaḥ) residing in the sun (āditya-gatam) which illumines the entire world (jagad akhilam) — the sun's light as cosmic agency; 15.12
yad agre cānubandhe ca sukhaṃ mohanam ātmanaḥ: that (yad) happiness (sukham) which is deluding/confusing (mohanam = causing moha) of the self/ātman (ātmanaḥ = of the self), both at the beginning (agre) and (ca) in the sequel/consequence (anubandhe = in-what-follows), — tāmasic happiness = delusion BOTH at start and at end; no nectar phase; 18.39
yad ahaṃkāram āśritya na yotsya iti manyase: if (yad = if/because) taking refuge in/relying on (āśritya = having-resorted-to, from ā + śrit = depending on) egotism/ahaṃkāra (ahaṃkāram), you think (manyase = consider/think) 'I will not fight' (na yotsya iti = na + yut = not + fight + iti = quote marker) — the specific application to Arjuna's Ch.1 decision to not fight from ahaṃkāra (ironically, ahaṃkāra of 'I am compassionate' or 'I know better'); 18.59
yad gatvā na nivartante: going to which (yad gatvā) they do not return again (na nivartante) — the signature of mokṣa, echoing V4's na nivartanti bhūyaḥ; 15.6
yad yad ācarati śreṣṭhaḥ: whatever the great one does; 3.21
yad yad vibhūtimat sattvaṃ: Whatever being that has vibhūti (divine excellence/power); 10.41
yadā bhūta-pṛthag-bhāvam: when the separate-existence of beings (bhūta = beings; pṛthak = separate; bhāva = existence); 13.31
yadā hi: when indeed / at the time when — marks the condition that defines the yogārūḍha; 6.4
yadā sattve pravṛddhe pralayaṃ yāti deha-bhṛt: when the body-holder (deha-bhṛt = the one bearing/wearing the body) meets dissolution (pralayam = death, the body's dissolution) with sattva predominant (pravṛddhe); 14.14
yadā viniyataṃ cittam ātmani eva avatiṣṭhate: when the completely controlled mind rests serenely in the Self alone; 6.18
yadā yadā hi dharmasya glāniḥ bhavati: whenever and wherever there is a decline of dharma; 4.7
yadi aham na varteyam karmaṇi: if I were not to engage in action; 3.23
yadi api ete: even though they; 1.37
yadi bhāḥ sadṛśī sā syāt bhāsas tasya mahātmanaḥ: That [splendor] might be similar to the radiance of that Great Being; 11.12
yadi mām apratīkāram: if me, offering no resistance; 1.45
yadṛcchā-lābha-santuṣṭaḥ: content with whatever gain comes by chance/spontaneously; 4.22
yadṛcchayā copapannam: coming of its own accord / arrived unsought; 2.32
yaḥ: who / that one; 5.28
yaḥ antaḥ-sukhaḥ: who finds joy within / whose happiness is inside (antaḥ = within, sukha = happiness); 5.24
yaḥ avatiṣṭhati na iṅgate: who remains firm (avatiṣṭhati = stands steadily, is well-established), and does not waver (na iṅgate = does not oscillate/move); 14.23
yaḥ ayaṃ yogaḥ tvayā proktaḥ sāmyena madhusūdana: this yoga characterised by evenness/sameness (sama), which You have taught, O Madhusūdana; 6.33
yaḥ buddheḥ parataḥ saḥ ātmā: yaḥ buddheḥ parataḥ saḥ = that which is higher/beyond even the intellect (buddhi = intellect; parataḥ = beyond; saḥ = that); ātmā = the Self (the word that names the summit of the hierarchy); this is V42's punchline: senses < mind < intellect < ātmā — the ātman is beyond the intellect's reach and cannot be grasped as an object by the mind-apparatus; it is the subject that knows, never an object known; 3.42
yaḥ ca enam manyate hatam: and one who thinks this (the soul) is slain; 2.19
yaḥ enam vetti hantāram: one who thinks this (the soul) is the slayer; 2.19
yaḥ evam vetti puruṣam prakṛtim ca guṇaiḥ saha: Whoever (yaḥ) knows thus (evam vetti) puruṣa and prakṛti together with the guṇas (guṇaiḥ saha); 13.24
yaḥ paśyati sa paśyati: who sees (this), truly sees; 5.5
yaḥ paśyati saḥ paśyati: who sees (yaḥ paśyati), that one TRULY sees (saḥ paśyati) — the Gita's most emphatic vision-formula; 13.28
yaḥ paśyati tathā ātmānam akartāram: who sees (yaḥ paśyati) thus (tathā) the Self (ātmānam) as the non-doer (akartāram = a + kartāram = not the doer); 13.30
yaḥ prayāti tyajan dehaṃ / sa yāti paramāṃ gatim: Whoever departs, leaving the body — that one goes to the supreme destination; 8.13
yaḥ sa ca me priyaḥ: that person too is dear to Me; 12.15
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati: That which does not perish even when all beings perish; 8.20
yaḥ śāstra-vidhim utsṛjya: whoever (yaḥ) having abandoned (utsṛjya) the ordinance/prescription of śāstra (śāstra-vidhi) — the deliberate discarding of the dharmic framework; 16.23
yaḥ soḍhum: who is able to withstand / to endure / to bear up under; 5.23
yaj jñātvā amṛtam aśnute: knowing which one attains (aśnute = enjoys, partakes of) immortality (amṛtam); 13.13
yaj jñātvā munayaḥ sarve parāṃ siddhim ito gatāḥ: having known which, all munis (sages) have gone from here (itas = from this world) to the highest perfection (parāṃ siddhim); 14.1
yajante nāma-yajñais te dambhenāvidhi-pūrvakam: they perform sacrifices (yajante) with sacrifices in name only (nāma-yajñaiḥ), with ostentation/hypocrisy (dambhena), against scriptural ordinance (avidhi-pūrvakam); 16.17
yajante sāttvikā devān: sāttvika people worship (yajante) the Devas (devān) — the shining ones, the luminous cosmic forces; sattva naturally aligns with light and order; 17.4
yajña-bhāvitāḥ devāḥ: the gods nourished by yajna; 3.12
yajña-dāna-tapaḥ-karma na tyājyam iti cāpare: and others (cāpare = ca + apare = and still others) hold (iti) that yajña-dāna-tapas actions (yajña-dāna-tapaḥ-karma) should NOT be abandoned (na tyājyam = not-abandonment-worthy) — the counter-view: sacred acts are not subject to renunciation; 18.3
yajña-dāna-tapaḥ-karma na tyājyaṃ kāryam eva tat: the action (karma) of yajña, dāna, and tapas should NOT be abandoned (na tyājyam); on the contrary it MUST be performed (kāryam eva = it must certainly be done) — the strong categorical affirmation: not only 'don't abandon it' but 'it must be done'; 18.5
yajña-śiṣṭa — the remnant that nourishes: the residue of offering is the most nourishing food — the offering returns as gift; 4.31
yajña-śiṣṭa-amṛta-bhujaḥ yānti brahma sanātanam: those who eat the nectar-remnant of yajna go to eternal Brahman; 4.31
yajña-śiṣṭa-āśinaḥ: those who eat the remnants of yajna; 3.13
yajña-tapasām: of all sacrifices and austerities (yajña = sacrifice, ritual offering, selfless action; tapas = austerity, discipline, inner heat); 5.29
yajñānāṃ japa-yajñaḥ asmi sthāvarāṇāṃ himālayaḥ: Among yajñas I am japa-yajña; among immovable things, the Himālaya; 10.25
yajñārthāt karma: action for the sake of yajna / sacrifice; 3.9
yajñas tapas tathā dānam: and likewise (tathā) sacrifice (yajña), austerity (tapas), and charitable giving (dāna) — the three most important spiritual practices; all three come in three guṇa-varieties; 17.7
yajñāt bhavati parjanyaḥ: rain arises from yajna; 3.14
yajñāya ācarataḥ karma samagraṃ pravilīyate: for one acting for the sake of yajna — all action completely dissolves; 4.23
yajñe tapasi dāne ca sthitiḥ sad ity ucyate: steadiness/perseverance (sthitiḥ = standing firm, abiding) in sacrifice (yajña), austerity (tapas), and gift (dāna) — that is called (ucyate) Sat — the quality of Sat in the three-fold sacred practices; 17.27
yajño dānaṃ tapaś caiva pāvanāni manīṣiṇām: yajña, dāna, and tapas are indeed (ca eva) purifiers (pāvanāni = purifying/cleansing) of the wise (manīṣiṇām = of the wise/thoughtful ones) — the reason: these three purify the practitioner's consciousness; 18.5
yakṣa-rakṣāṃsi rājasāḥ: the rājasas worship Yakṣas and Rākṣasas — Yakṣas (nature-spirits, treasure-keepers, sometimes ambiguous); Rākṣasas (powerful, desire-driven beings); both fit rajas's power-orientation; 17.4
yakṣye dāsyāmi modiṣye: I will sacrifice (yakṣye), I will give (dāsyāmi), I will rejoice (modiṣye) — the three acts of daivī-sampad (yajña, dāna, śānti) now performed for ego-display, not liberation; 16.15
yam hi na vyathayanti ete: the one who is not afflicted by these; 2.15
yām imāṃ puṣpitāṃ vācam: this flowery speech; 2.42
yaṃ labdhvā aparaṃ lābhaṃ manyate na adhikaṃ tataḥ: having obtained which, one considers no other gain greater than that; 6.22
yaṃ prāpya na nivartante / tad dhāma paramaṃ mama: Attaining which, none returns — that is My supreme abode; 8.21
yam sannyāsam iti prāhuḥ: what they call sannyāsa / that which is spoken of as renunciation (iti = thus, prāhuḥ = they say/call); 6.2
yaṃ yaṃ vāpi smaran bhāvaṃ / tyajaty ante kalevaram: Whatever state of being one remembers / while leaving the body at the end; 8.6
yān eva hatvā na jijīviṣāmaḥ: those by killing whom we would not wish to live; 2.6
yānti deva-vratāḥ devān pitṝn yānti pitṛ-vratāḥ: Those vowed to the gods go to the gods; those vowed to the ancestors go to the ancestors; 9.25
yantrārūḍhāni māyayā bhrāmayan: causing to rotate, as-if-on-a-yantra (mechanism), by māyā; yantra = mechanism/machine (that which restrains and directs); the image of beings as yantra-riders is profound: each being moves according to the mechanism of Prakṛti (their guṇas, svabhāva, karma) — but the Power causing the rotation is the Īśvara dwelling within. This is simultaneously determinism (yantra) and divine sovereignty (Īśvara bhrāmayan): the machine runs, but the Lord at the center is its source; 18.61
yas tu karma-phala-tyāgī sa tyāgīty abhidhīyate: but (tu) the one (yaḥ) who is a karma-phala-tyāgī (one who abandons the fruits of actions) — that person (sa) is called (abhidhīyate = is spoken of as) the true tyāgī — the operational definition: tyāgī ≠ one who stops acting, but one who stops expecting fruit; 18.11
yasmān nodvijate loko lokān nodvijate ca yaḥ: from/because of whom the world is not agitated, and who is not agitated by the world; 12.15
yasmāt kṣaram atīto 'ham akṣarād api cottamaḥ: because (yasmāt) I transcend (atītaḥ) the kṣara AND am higher (uttamaḥ) even than (api ca) the akṣara — the logic of transcendence stated explicitly; 15.18
yasmin gatā na nivartanti bhūyaḥ: going to which (yasmin gatāḥ), one does not return again (na nivartanti bhūyaḥ) — the unreturn-state of liberation from rebirth; 15.4
yasmin sthitaḥ: established in which; 6.22
yaṣṭavyam eva iti manaḥ samādhāya: with the mind (manaḥ) resolved/determined (samādhāya) in this conviction: 'this MUST be performed' (yaṣṭavyam eva iti) — not 'may be done' but duty-imperative; 17.11
yasya antaḥsthāni bhūtāni / yena sarvam idaṃ tatam: In whom all beings abide — by whom all this is pervaded; 8.22
yasya nāhaṃkṛto bhāvo buddhir yasya na lipyate: one whose (yasya) inner state/disposition (bhāvaḥ) is not of ahaṃkāra (na-ahaṃkṛtaḥ = not-I-made, not ego-created), whose (yasya) intelligence/buddhi (buddhiḥ) is not tainted/smeared (na lipyate = is not touched/stained) — two conditions: no ego-authorship claim + untainted buddhi; 18.17
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ: whose every undertaking is free from desire and resolves/intention; 4.19
yasyāṃ jāgrati bhūtāni sā niśā paśyataḥ muneḥ: what is waking for all beings is night for the seeing sage; 2.69
yat ca api sarva-bhūtānāṃ bījaṃ tat aham arjuna: And I am the seed of all beings, O Arjuna; 10.39
yat jñātvā na iha bhūyaḥ anyat jñātavyam avaśiṣyate: knowing which, nothing more here remains to be known; 7.2
yat jñātvā na punaḥ moham evaṃ yāsyasi pāṇḍava: knowing which you will not fall into such delusion again, O Pandava; 4.35
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat yat tapasyasi: Whatever you do, whatever you eat, whatever you offer, whatever you give, whatever you practise as austerity; 9.27
yat sāṅkhyaiḥ prāpyate sthānam: the state/place reached by Sānkhya practitioners; 5.5
yat śokam ucchoṣaṇam indriyāṇām: this grief that parches the senses; 2.8
yat śreyaḥ: which is better / more beneficial; 5.1
yat śreyaḥ syāt niścitam: what is definitely the good / what is certainly beneficial (śreyas); 2.7
yat tad agre viṣam iva pariṇāme 'mṛtopamam: that which (yat tad) at first/at the beginning (agre = at the front/beginning) is like poison (viṣam iva), but at the end/in the outcome (pariṇāme = at the completion/transformation) is like nectar (amṛtopamam = amṛta + upama = nectar-compared-to) — the temporal arc of sāttvic happiness: difficult at first, beautiful at the end; 18.37
yat te'haṃ prīyamāṇāya vakṣyāmi hita-kāmyayā: Which I will declare to you who are delighted — out of desire for your welfare; 10.1
yat tu kāmepsunā karma sāhaṃkāreṇa vā punaḥ: but (tu) that action (karma) done by one who desires pleasures (kāmepsunā = kāma + epsunā = pleasure-desirer, from iṣ = to desire), or (vā) again with self-conceit/ego (sa-ahaṃkāreṇa = with egoism, with I-making) — two rājasic motivations: pleasure-desire or ego-pride; 18.24
yat tu kṛtsnavad ekasmin kārye saktam ahaitukam: but (tu) that which (yat) clings (saktam = attached) to one single thing (ekasmin kārye = in one particular matter/object) as if it were ALL (kṛtsnavat = as-if-whole/as-if-complete) — without reason/cause (ahaituka = causeless, groundless, irrational); 18.22
yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ: but (tu) what (yat) is given for the sake of counter-service (pratyupakāra-artham = for the purpose of getting back service), or (vā) looking at/toward the fruit (phalam uddiśya = directing [attention] toward reward); 17.21
yat tvayā uktaṃ vacaḥ tena mohaḥ ayaṃ vigataḥ mama: By those words spoken by You, this delusion of mine is gone; 11.1
yat vā jayema yadi vā naḥ jayeyuḥ: whether we conquer them or they conquer us; 2.6
yata-ātmānaḥ: self-controlled / whose self is restrained and disciplined (yata = restrained, ātman = self); 5.25
yata-cetasām: of those with controlled/restrained minds (yata = controlled, cetas = mind, consciousness, inner faculty); 5.26
yata-citta-ātmā: with mind and body subdued / controlled; 6.10
yata-citta-indriya-kriyaḥ: with the activities of mind and senses restrained; 6.12
yata-indriya-mano-buddhiḥ: one with controlled senses, mind and discriminating intellect (yata = restrained/controlled; indriya = senses; manas = mind; buddhi = discriminating intelligence — the three levels of inner instrument); 5.28
yāta-yāmam gata-rasam pūti paryuṣitam ca yat: that which is stale/cold (yāta-yāma = whose time has passed), devoid of taste (gata-rasa = rasa gone), putrid/stinking (pūti), and cooked overnight/leftover (paryuṣita); 17.10
yataḥ pravṛttir bhūtānāṃ yena sarvam idaṃ tatam: from whom (yataḥ = from which) is the arising/movement (pravṛttir = evolution/arising) of all beings (bhūtānām), by whom (yena = by which) all this (sarvam idam) is pervaded/spread (tatam = spread out, from tan = to spread) — two names of the Divine: the source of all arising + the substance that pervades all; 18.46
yatanto 'py akṛtātmānaḥ: even striving (yatantaḥ api), those of unrefined/unprepared selves (akṛtātmānaḥ) — the effort alone is insufficient without inner refinement; 15.11
yatanto yoginaś cainam paśyanty ātmany avasthitam: striving (yatantaḥ) yogins (yoginaḥ) behold (paśyanti) Him (enam) abiding in the self (ātmany avasthitam) — effort + the yogic inner gaze; 15.11
yatataḥ vipaścitaḥ: even of the striving wise man; 2.60
yatatām api siddhānāṃ kaścin māṃ vetti tattvataḥ: and among those striving and perfected, perhaps one knows Me in truth; 7.3
yatate ca tataḥ bhūyaḥ saṃsiddhau kuru-nandana: and strives more than before toward perfection, O delight of the Kurus; 6.43
yatātmavān: being self-controlled / one who has mastered/restrained the self; 12.11
yatayaḥ saṃśita-vratāḥ: yatayaḥ = ascetics/strivers (from yat = to strive/exert; yati = one who strives, an ascetic; those who make sustained effort toward liberation); saṃśita-vratāḥ = of sharpened vows (saṃśita = whetted/sharpened from śi = to sharpen; vrata = vow/discipline; saṃśita-vrata = one whose vow is razor-sharpened — not vague resolution but a vow honed to precision); the phrase identifies the practitioners of these higher yajnas: they are strivers (yatayaḥ) with a cutting-edge commitment (saṃśita-vrata); 4.28
yathā ādarśaḥ malena / yathā ulbena āvṛtaḥ garbhaḥ: ādarśaḥ malena = a mirror by dust/dirt (ādarśa = mirror; mala = impurity/dirt — a dusty mirror that cannot reflect clearly); ulbena āvṛtaḥ garbhaḥ = embryo covered by the womb-membrane (ulba = the amnion/caul surrounding the embryo) — three analogies for how desire covers wisdom: fire/smoke (visible, constant), mirror/dust (surface, removable), embryo/womb (temporary, developmental); the three describe increasing intimacy of covering; 3.38
yathā ākāśa-sthitaḥ nityaṃ vāyuḥ sarvatra-gaḥ mahān: As the great wind — moving everywhere — rests always in the ākāśa (sky/space); 9.6
yathā ākāśaṃ sarva-gatam saukṣmyāt nopalipyate: just as all-pervading space (ākāśa), due to its subtlety (saukṣmya), is not tainted (na + upalipyate); 13.33
yathā dīpaḥ nivāta-sthaḥ na iṅgate: as a lamp placed in a windless spot does not flicker; 6.19
yathā edhāṃsi samiddhaḥ agniḥ bhasmasāt kurute: just as kindled fire reduces fuel/wood to ash; 4.37
yathā ekaḥ raviḥ kṛtsnam lokam imam prakāśayati: as the ONE sun (ekaḥ raviḥ) illumines (prakāśayati) this entire world (kṛtsnam lokam imam — kṛtsna = whole, complete); 13.34
yathā-bhāgam: each according to their post / in their proper positions; 1.11
yathecchasi tathā kuru: as you wish, so act; the Gita's final freedom-declaration at this juncture. Having proclaimed guhyād guhya-taram (the most secret of all secrets), Krishna does not command but invites free reflection and free choice (yathā icchasi). This is not indifference but the highest respect for human agency: the teaching has been given in its fullness; now the student must choose freely. The 'icchā' (wish) here is not ego-wish but the illuminated will of the student who has received the teaching.; 18.63
yatīnām: of strivers / of ascetics (yati = one who strives or makes effort, from yat = to strive; also means renunciant); 5.26
yato yato niścarati manaḥ cañcalam asthiram: whenever and wherever the restless, unsteady mind wanders off; 6.26
yatra ca eva ātmanā ātmānaṃ paśyan: and where, seeing the Self by the Self; 6.20
yatra uparamate cittaṃ niruddhaṃ yoga-sevayā: where the mind ceases (its activity), restrained by the practice of yoga; 6.20
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanur-dharaḥ: yatra… yatra = wherever… wherever (the double yatra creates a universal conditional — not 'in this particular battle' but wherever these two are found, in any time/place/circumstance); yogeśvaraḥ kṛṣṇaḥ = Krishna the Lord of Yoga (yogeśvara — the same title used by Sañjaya in V75; here it is the closing identification of Krishna: not just the divine charioteer but the Lord/Master of all yoga); Pārthaḥ dhanur-dharaḥ = Arjuna the bearer/wielder of the bow (dhanur = bow; dharaḥ = bearer/wielder; Arjuna defined by his instrument — the bow — the very bow he had dropped at Ch.1 V47); 18.78
yāvān artha udapāne: as much use as there is in a well; 2.46
yāvat etān nirīkṣe aham: until I have surveyed these; 1.22
yāvat sañjāyate kiñcit sattvam sthāvara-jaṅgamam: Whatever (yāvat) being (sattvam = any being, creature, entity) is born/arises (sañjāyate = is born, from sam + jan), moving (jaṅgamam = locomotive) or unmoving (sthāvara = stationary); 13.27
yayā dharmaṃ adharmaṃ ca kāryaṃ cākāryam eva ca: by which (yayā) dharma (right/duty) and adharma (wrong/unduty), and kārya (what-should-be-done) and akārya (what-should-not-be-done) — the same four binary pairs as V30 but now seen through rājasic buddhi; 18.31
yayā svapnaṃ bhayaṃ śokaṃ viṣādaṃ madam eva ca: by which (yayā) sleep (svapna), fear (bhaya), grief/sorrow (śoka), despondency/despair (viṣāda), and also (ca) pride/intoxication/arrogance (mada) — five things that tāmasic dhṛti holds on to rather than releasing; 18.35
yayā tu dharma-kāmārthān dhṛtyā dhārayate 'rjuna: but (tu) by that dhṛti (yayā) by which one holds fast (dhārayate) dharma + kāma + artha (the three-fold puruṣārtha: righteousness, pleasure, wealth), O Arjuna — rājasic dhṛti holds the three pursuits but with attachment; 18.34
ye: those who; 1.7
ye api anya-devatā-bhaktāḥ yajante śraddhayā anvitāḥ: Even those who are devotees of other deities and worship them with faith; 9.23
ye bhajanti tu māṃ bhaktyā mayi te teṣu ca api aham: But those who worship Me with devotion — they are in Me, and I am in them also; 9.29
ye ca eva sāttvikāḥ bhāvāḥ — rājasāḥ tāmasāḥ ca ye: whatever states are sāttvic — and those that are rājasic and tāmasic; 7.12
ye cāpy akṣaram avyaktaṃ teṣāṃ ke yoga-vittamāḥ: and those who (worship) the Imperishable, the Unmanifest — of these, who are best versed in yoga?; 12.1
ye hi: those indeed / for those which; 5.22
ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ: those (ye) who, having abandoned (utsṛjya) the scriptural ordinance (śāstra-vidhi), perform yajña (yajante) endowed with śraddhā (śraddhayā-anvitāḥ) — the question's precise framing: sincere faith but without śāstric framework; 17.1
ye tu dharmāmṛtam idaṃ yathoktaṃ paryupāsate: those who follow this nectar of dharma as described; 12.20
ye tu sarvāṇi karmāṇi mayi sannyasya: those who, having surrendered all actions into Me; 12.6
ye yathā māṃ prapadyante tāṃs tathaiva bhajāmi aham: however people approach Me, I reward/respond to them in exactly that way; 4.11
yena bhūtāni aśeṣeṇa drakṣyasi ātmani atho mayi: by which you will see all beings without remainder in the Self, and then in Me; 4.35
yena jitaḥ: by whom (it is) conquered; 6.6
yena sarvam idam tatam: by which all this is pervaded; 2.17
yeṣām arthe: for whose sake; 1.32
yeṣām arthe kāṅkṣitaṃ naḥ: for whose sake we desire; 1.33
yeṣāṃ ca tvaṃ bahu-mataḥ: among those who have held you in high esteem; 2.35
yeṣām nāśitam ātmanaḥ: of those whose (ignorance) of the Self is destroyed; 5.16
yeṣāṃ sāmye sthitaṃ manaḥ: whose mind is established in equanimity / whose mind rests in sameness; 5.19
yeṣāṃ tu anta-gataṃ pāpam janānāṃ puṇya-karmaṇām: those persons whose sin has come to an end — those of virtuous deeds; 7.28
yo loka-trayam āviśya bibharti: who, entering (āviśya) the three worlds (loka-trayam — earth, atmosphere, heaven / waking, dream, deep sleep), sustains/upholds (bibharti) them; 15.17
yo mad-bhaktaḥ sa me priyaḥ: who is My devotee — he is dear to Me; 12.14 12.16
yo mām ajam anādim ca vetti loka-maheśvaram: Who knows Me as unborn, beginningless, and the great Lord of worlds; 10.3
yo mām evam asammūḍho jānāti puruṣottamam: whoever (yaḥ) knows Me (mām) thus (evam — as just taught) as Puruṣottama, free from delusion (asammūḍhaḥ) — the condition: clear knowledge, not confused by partial doctrines; 15.19
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati: who sees Me everywhere, and sees all in Me; 6.30
yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati: who does not thrill, does not hate, does not grieve, does not crave; 12.17
yo yac-chraddhāḥ sa eva saḥ: whoever (yaḥ) has whatever (yat) śraddhā — he is (sa eva saḥ) exactly that — the complete identity equation: person = faith, faith = person; 17.3
yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayā arcitum icchati: whatever devotee seeks to worship whatever form with faith; 7.21
yoddhu-kāmān: eager to fight / desirous of battle; 1.22
yoga-ārūḍhasya: for the one who has ascended to yoga / who has attained the state of yoga (ārūḍha = ascended, mounted, arrived at — from ā + ruh; past participle); 6.3
yoga-bhraṣṭa (the specific term): fallen from yoga — the technical designation for one who had the path but didn't complete it; 6.41
yoga-māyā — the supreme's own power of self-veiling: the divine creative power (māyā) deployed by the Supreme's will (yoga) to maintain the veil of self-concealment; 7.25
yoga-sannyasta-karmāṇam jñāna-sañchinna-saṃśayam ātmavantam: one who has renounced action through yoga, whose doubt has been cut by jñāna, who is self-possessed; 4.41
yoga-sthaḥ: established in yoga / rooted in union; 2.48
yoga-vittamāḥ: the most perfectly yoked / best versed in yoga; 12.1
yoga-yuktaḥ: joined/yoked to yoga; joined to yoga / united through yoga; 5.6 5.7
yogaḥ karmasu kauśalam: yoga is skill in action; 2.50
yogam: yoga / active path; 5.1
yogam ātma-viśuddhaye: yoga for the purification of the self; 6.12
yogam avāpsyasi: you will attain yoga; 2.53
yogam karma kāraṇam ucyate: action (karma) is said to be the means toward yoga (kāraṇa = cause, instrument, means; ucyate = is said to be — traditional teaching, not just opinion); 6.3
yogam tam viddhi: know that as yoga / understand that to be yoga (viddhi = know! — imperative, direct instruction); 6.2
yogaṃ yogeśvarāt kṛṣṇāt: yogam = yoga (the entire teaching of the Gita as Yoga — both the general yoga and specifically the bhakti-yoga culmination); yogeśvarāt = from the Lord of Yoga (yoga + īśvara = Lord; yogeśvara is one of Krishna's central epithets — the one who commands, embodies, and gives the gift of yoga); kṛṣṇāt = from Krishna (ablative; hearing FROM Krishna — the source is unambiguous); 18.75
yogaṃ yuñjan mad-āśrayaḥ: practising yoga, taking refuge in Me; 7.1
yogārūḍhaḥ tadā ucyate: then is called yogārūḍha / is said at that point to have ascended to yoga (tadā = then, at that time; ucyate = is called, is said — traditional recognition); 6.4
yoge tv imāṃ śṛṇu: now hear it in Yoga — listen; 2.39
yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī: by yoga (yogena = through yoga/spiritual practice) unswerving/unwavering (avyabhicāriṇyā = a + vyabhicāra = without deviation; feminine of avyabhicārin), that (sā) dhṛti (firmness), O Pārtha, is sāttvic (sāttvikī) — the defining quality: avyabhicāriṇī = never-deviating; yoga as the sustaining method; 18.33
yogeśvara tataḥ me tvaṃ darśaya ātmānam avyayam: O Lord of Yogas — then show me Your imperishable Self; 11.4
yogī bhavati kaścana: anyone becomes a yogī (kaścana = anyone at all — universal statement, no exception); 6.2
yogī yuñjīta satatam: the yogi should practise constantly / always; 6.10
yoginaḥ: yogis / those on the yoga path; 5.11
yoginaḥ yata-cittasya yuñjataḥ yogam ātmanaḥ: of the yogi with controlled mind, practising yoga of the Self; 6.19
yoginām api sarveṣāṃ mad-gatena antar-ātmanā: of all yogis — with inner self gone into Me; 6.47
yogo'nirviṇṇa-cetasā: yoga should be practised with a mind not despondent; 6.23
yoktsyamānān avekṣe aham: I will survey those who are about to fight; 1.23
yoni / prabhava / pralaya (the complete cosmological claim): womb-source, origin, dissolution — Krishna as the complete cosmic arc; 7.6
yuddha-viśāradāḥ: skilled in warfare / battle-experienced; 1.9
yuddhāya kṛta-niścayaḥ: determined to fight / having made your resolve; 2.37
yuddhe priya-cikīrṣavaḥ: desirous of pleasing in battle / wishing to do what is pleasing to (Duryodhana) in war; 1.23
yudhāmanyuḥ ca vikrāntaḥ: the valiant Yudhamanyu; 1.6
yudhi: in battle; 1.4
yudhyasva vigata-jvaraḥ: fight free from fever/grief; 3.30
yukta āsīta mat-paraḥ: yoked, seated, with Me as the highest (goal); 6.14
yukta iti ucyate tadā: then one is called yukta (yoked/in union); 6.18
yukta iti ucyate yogī: is called 'yoked' — the true yogi; 6.8
yukta-āhāra-vihārasya: of the one with regulated food and recreation; 6.17
yukta-ceṣṭasya karmasu: of the one with regulated effort in actions; 6.17
yukta-svapna-avabodhasya yogo bhavati duḥkha-hā: with regulated sleep and waking, yoga becomes the destroyer of pain; 6.17
yuktaḥ: the yogi / one joined to truth; the yogi / the united one / the joined one; 5.8 5.12
yuñjan evaṃ sadā ātmānaṃ yogī vigata-kalmaṣaḥ: the yogi, constantly engaging the self thus, freed from taint; 6.28
yuñjann evaṃ sadā ātmānaṃ: practising thus always, yoked to the self; 6.15
yuyudhānaḥ: Yuyudhana (Satyaki), Krishna's kinsman; 1.4
yuyutsavaḥ: eager to fight / desirous of battle; 1.1
yuyutsum samupasthitam: arrayed eager to fight / standing ready for battle; 1.28

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ā-brahma-bhuvanāt lokāḥ punar āvartinaḥ arjuna: All worlds up to Brahma's realm are subject to return, O Arjuna; 8.16
ācārya: O Teacher (address to Drona); 1.3
ācāryam: to his teacher (Drona); 1.2
ācāryān: teachers; 1.26
ācāryo-pāsanam: devoted service to the teacher — sitting near the ācārya (upa+āsana = seated near), receiving wisdom through proximity and service; 13.8
āḍhyo 'bhijanavān asmi ko 'nyo 'sti sadṛśo mayā: I am wealthy (āḍhyaḥ), of noble birth (abhijanavān); who else (kaḥ anyaḥ) exists (asti) equal to me (sadṛśaḥ mayā)? — wealth + lineage as the status-claim, the rhetorical challenge; 16.15
ādityānām ahaṃ viṣṇuḥ: Among the Ādityas I am Viṣṇu; 10.21
ādityavat: like the sun / as the sun does; 5.16
ādy-antavantaḥ: having beginning and end / time-bound / not eternal; 5.22
āgama-apāyinaḥ: coming and going / transient; 2.14
āhārā rājasasyeṣṭāḥ: these foods (āhārāḥ) are desired (iṣṭāḥ = loved/preferred) by the rājasic (rājasasya) — rājasic preference naturally goes to strongly stimulating sensations; 17.9
āhārāḥ sāttvika-priyāḥ: these foods (āhārāḥ) are dear (priyāḥ) to the sāttvic — the preference test: a sāttvic person naturally loves nourishing, balanced, life-enhancing food; 17.8
āhāras tv api sarvasya tri-vidho bhavati priyaḥ: even food (āhāraḥ tv api) which is dear (priyaḥ) to each person (sarvasya) is threefold (tri-vidhaḥ) — the priya-food (what one enjoys) mirrors one's guṇa; 17.7
ākhyāhi me ko bhavān ugra-rūpaḥ: Tell me — who are You, the fierce-formed?; 11.31
āpaḥ praviśanti yadvat: as the waters enter; 2.70
āpūryamāṇam acala-pratiṣṭham samudram: the ocean, being filled yet immovably established; 2.70
ārjavam: uprightness, straightforwardness — correspondence between inner thought and outer expression; 13.8
ārurukṣoḥ muneḥ: for the aspiring muni / for the sage who desires to ascend (ārurukṣu = one who wishes to climb, from ā + ruh = to ascend; the earnest aspirant who has not yet attained yoga); 6.3
āśā-pāśa-śatair baddhāḥ kāma-krodha-parāyaṇāḥ: bound (baddhāḥ) by hundreds (śataiḥ) of hope-nooses (āśā-pāśa), devoted/surrendered to (parāyaṇāḥ) kāma (desire) and krodha (anger) — two of the three gates to naraka; 16.12
āścaryavat ca enam anyaḥ śṛṇoti: and yet another hears of it as a wonder; 2.29
āścaryavat paśyati kaścit enam: someone sees this as a wonder; 2.29
āścaryavat vadati tathā eva ca anyaḥ: another speaks of it as a wonder; 2.29
āste sukham: dwells happily / rests in ease; 5.13
āsthitaḥ sa hi yuktātmā mām eva anuttamāṃ gatim: for that one, with united self, has taken resort in Me alone as the unsurpassed goal; 7.18
āśu buddhiḥ paryavatiṣṭhate: swiftly the buddhi becomes established / steady; 2.65
āsurīṃ yonim āpannā mūḍhā janmani janmani: obtaining/falling into (āpannā) the āsurī womb (āsurīm yonim), the deluded ones (mūḍhāḥ), birth after birth (janmani janmani) — a compounding cycle; 16.20
āsurīṣv eva yoniṣu: into āsurī wombs (āsurīṣu yoniṣu) only (eva) — the specificity: they are placed in conditions that perpetuate and deepen their āsurī nature; 16.19
ātmā ātmanaḥ: the self — of the self; 6.6
ātmā eva hi ātmanaḥ bandhuḥ: the Self alone is indeed the friend of the self (eva = emphatic 'alone'; hi = indeed, for; bandhu = friend, kinsman — from bandh = to bind, one who is bound to you, a natural ally; the primary, closest companion); 6.5
ātmā eva me matam — the highest declaration: the jñānī is My very Self — the Gita's most explicit statement of the realized soul's identity with the Divine; 7.18
ātmā eva ripuḥ ātmanaḥ: the Self alone is the enemy of the self (ripu = enemy, adversary; the same Self that is the highest friend also functions as the worst enemy when misused — the sharpest single tool can cut in either direction); 6.5
ātma-bhāva-sthaḥ jñāna-dīpena bhāsvatā: Dwelling in their inmost being — by the luminous lamp of wisdom; 10.11
ātma-kāraṇāt pacanti pāpāḥ: the sinful cook only for themselves; 3.13
ātma-ratiḥ: delighting in the Self alone; 3.17
ātma-sambhāvitāḥ stabdhāḥ: self-complacent/self-honoring (ātma-sambhāvitāḥ), stubborn/arrogant (stabdhāḥ) — the two inner postures of ego-saturation; 16.17
ātma-saṃsthaṃ manaḥ kṛtvā na kiñcid api cintayet: having made the mind established in the Self, let one not think of anything at all; 6.25
ātma-saṃyama-yoga-agnau juhvati jñāna-dīpite: they offer into the fire of ātma-saṃyama-yoga, kindled by knowledge; 4.27
ātma-śuddhaye: for self-purification / for purification of the Self; 5.11
ātma-tṛptaḥ: satisfied by the Self; 3.17
ātma-vaśyaiḥ indriyaiḥ: with senses under the Self's control; 2.64
ātma-vinigrahaḥ: self-mastery, self-control — restraint of the impulses of body, senses, and mind; 13.8
ātmabuddhi-prasādajam: born of the prasāda (clarity/grace/serenity) of ātma-buddhi (the intellect oriented toward the Self/ātman); prasāda = the specific quality of clarity and peace that arises when the buddhi is purified and turned toward its source (ātman); this is not intellectual happiness but the joy that arises naturally when the inner instrument is clean and self-oriented; the happiness is a by-product of ātma-jñāna (Self-knowledge); 18.37
ātmanā ātmānam: by the Self, the self / by oneself, oneself (instrumental + accusative — the same word twice, designating the two aspects: the instrument of lifting and the one being lifted; this double ātman is the crux of the verse); 6.5
ātmani tuṣyati: is content/satisfied in the Self; 6.20
ātmani yat sukham: whatever joy exists in the Self / joy found within; 5.21
ātmany evātmanā tuṣṭaḥ: satisfied in the Self by the Self alone; 2.55
ātmaupamyena (key compound): self-as-measure: using the self as the measure for others — the empathy criterion; 6.32
ātmaupamyena sarvatra samaṃ paśyati yaḥ arjuna: who sees everywhere by the measure of himself the same, O Arjuna; 6.32
ātmavantam: ātmavantam = self-possessed / established in the Self (ātman = Self; vant = possessing/having; ātmavant = one who is in possession of/established in the ātman); not 'self-disciplined' in the ordinary sense but: one whose ātman is fully present to itself, not dispersed into the objects of the senses; yoga-sannyasta-karma (renounced action through yoga) + jñāna-sañchinna-saṃśaya (doubt cut by knowledge) + ātmavantam (self-possessed) = the triple portrait of the one actions do not bind; 4.41
ātmayogāt rūpaṃ paraṃ darśitam: through My own yogic power this supreme form was shown; 11.47
āyudhānām ahaṃ vajraṃ: Among weapons I am the thunderbolt (vajra); 10.28
āyuḥ-sattva-bala-ārogya-sukha-prīti-vivardhanāḥ: foods that increase (vivardhanāḥ) life-span (āyus), inner luminosity (sattva), strength (bala), health (ārogya), happiness (sukha), and delight/affection (prīti) — the six life-enhancing qualities; 17.8
īhante kāma-bhogārtham: they strive/seek (īhante) for the purpose of (artham) sense-enjoyment (kāma-bhoga) — the end toward which all their scheming points; 16.12
īkṣate yoga-yukta-ātmā sarvatra sama-darśanaḥ: the yoga-yoked yogi sees — one of equal vision everywhere; 6.29
īśvara-bhāva: lordly-nature/the quality of being a ruler; the Kṣatriya's natural svabhāva includes not just martial prowess but the governing consciousness — the natural capacity to command, protect, and take responsibility for others; this is not ego-arrogance but the natural bearing of one born to leadership; contrast with brāhmaṇa's ānṛśaṃsya (gentleness) and śama (serenity); 18.43
īśvaraḥ sarva-bhūtānāṃ hṛd-deśe 'rjuna tiṣṭhati: the Lord/Īśvara (Īśvaraḥ = the master, the sovereign) dwells (tiṣṭhati = stands/remains) in the region of the heart (hṛd-deśe = hṛd + deśa = heart-region) of all beings (sarva-bhūtānām), O Arjuna — the Cosmic Sovereign as the indwelling Presence at the heart of every being; 18.61
īśvaro 'ham ahaṃ bhogī: I am Īśvara (lord/master — the very title just used for Paramātmā in Ch.15!); I am the enjoyer (bhogī) — supreme self-deification: usurping the title of God; 16.14
ṛṣayaḥ: seers / sages / rishis — those who directly perceive truth (from drṣ = to see); 5.25
ṛṣibhir bahudhā gītaṃ chandobhir vividhaiḥ pṛthak: This has been sung by the rishis in many ways, distinctly, in various chants/meters; 13.5
śabda-ādīn viṣayān anye indriya-agniṣu juhvati: others offer the sense-objects — sound and the rest — into the fires of the senses; 4.26
śabdādīn viṣayāṃs tyaktvā rāga-dveṣau vyudasya ca: relinquishing/abandoning (tyaktvā) sense-objects starting with sound (śabda-ādīn = sound-and-others; the five sense-objects: śabda/sound, sparśa/touch, rūpa/form, rasa/taste, gandha/smell) and (ca) throwing away/setting aside (vyudasya = from vi + ud + as = throwing out) rāga (attraction) and dveṣa (aversion) — two more: renunciation of sense-objects + freedom from rāga-dveṣa; 18.51
śādhi mām tvām prapannam: instruct me who has taken refuge in you; 2.7
śaibyaḥ ca nara-puṃgavaḥ: and Shaibya, the bull among men; 1.5
śaknoti iha eva: is able here itself / can do it in this very life (iha eva — emphatic, this very body); 5.23
śakya evaṃ-vidho draṣṭuṃ dṛṣṭavān asi māṃ yathā: Can I in this way be seen — as you have seen Me; 11.53
śamaḥ kāraṇam ucyate: stillness (śama) is said to be the means (śama = inner calm, the quieting of mental agitation, from śam = to quiet; not outer inactivity but inner stillness); 6.3
śamo damas tapaḥ śaucaṃ kṣāntir ārjavam eva ca: peace-of-mind/serenity (śama = internal quietude), self-restraint/control of senses (dama = external sense-regulation), austerity/tapas, purity (śauca = cleanness), forbearance/patience (kṣānti = patient endurance), uprightness/straightforwardness (ārjavam = straightness-of-character) — six qualities of brāhmaṇa dharma; 18.42
śaṃsasi: you praise / commend; 5.1
śanaiḥ śanaiḥ uparamet: gradually, gradually let one come to rest; 6.25
śaṅkhāḥ: conch shells; 1.13
śaṅkham: conch shell; 1.12
śaṅkhān dadhmuḥ pṛthak pṛthak: blew their conches separately / each one his own; 1.18
śaṅkhau: two conches; 1.14
śānta-rajasam brahma-bhūtam akalmaṣam: whose rajas is quieted, who has become Brahman, freed from taint; 6.27
śāntiḥ anantaram: peace follows immediately / peace is the direct next event; 12.12
śāntim adhigacchati: attains / reaches peace; 2.71
śāntim āpnoti: attains peace; 5.12
śāntiṃ nirvāṇa-paramāṃ: the peace that is the highest nirvāṇa; 6.15
śāntim ṛcchati: attains peace / reaches śānti (śānti = peace, stillness, cessation of agitation; ṛcchati = arrives at, reaches — the peace is arrived at, not manufactured); 5.29
śarīra-sthaḥ api kaunteya: even while dwelling in the body (śarīra-sthaḥ), O Kaunteya (Arjuna); 13.32
śarīra-vāṅ-manobhir yat karma prārabhate naraḥ: whatever (yat) action/karma (karma) a person (naraḥ) initiates/begins (prārabhate) with body (śarīra), speech (vāk), and mind (manaḥ) — the comprehensive triad of human activity: physical + verbal + mental; 18.15
śarīra-yātrā: the journey / maintenance of the body; 3.8
śārīraṃ kevalaṃ karma kurvan na āpnoti kilbiṣam: performing only bodily action — does not incur sin/pollution; 4.21
śārīraṃ tapa ucyate: this is called (ucyate) the tapas of the body (śārīra = bodily) — the word śārīra specifies that these are physical/bodily austerities, to be contrasted with speech-tapas (V15) and mind-tapas (V16); 17.14
śarīraṃ yad avāpnoti yac cāpy utkrāmateśvaraḥ: whenever the lord/ruler (īśvara — here = jīvātmā as ruler of the body) obtains (avāpnoti) a body OR departs from it (utkrāmate) — birth and death described; 15.8
śarīre me: in my body; 1.29
śastra-pāṇayaḥ dhārtarāṣṭrāḥ: the sons of Dhritarashtra, weapons in hand; 1.45
śāśvatasya dharmasya sukhasyaikāntikasya ca: of eternal Dharma (śāśvata dharma = the unchanging cosmic law) and of one-pointed/absolute Bliss (aikāntika sukha = unalloyed happiness pointing to one goal alone); 14.27
śatrutve varteta śatruvat: abides in enmity, like an enemy; 6.6
śaucam: purity — both external (bodily) and internal (mental/emotional cleanliness); 13.8
śauryaṃ tejo dhṛtir dākṣyaṃ yuddhe cāpy apalāyanam: bravery/heroism (śaurya), vigor/energy/majesty (tejas), fortitude/steadiness (dhṛti), skillfulness/dexterity (dākṣya = from dakṣa = clever/able), and also (ca api) not-fleeing/not-running-away (apalāyanam = a + palāyana = non-flight) in battle (yuddhe) — five martial qualities; 18.43
śikhaṇḍī ca mahā-rathaḥ: and Shikhandi, the great chariot-warrior; 1.16
śiṣyaḥ te aham: I am your disciple; 2.7
śīta-uṣṇa-sukha-duḥkha-dāḥ: giving cold and heat, pleasure and pain; 2.14
śītoṣṇa-sukha-duḥkheṣu: in cold and heat, in pleasure and pain; 6.7
śītoṣṇa-sukha-duḥkheṣu samaḥ saṅga-vivarjitaḥ: equal in cold and heat, pleasure and pain — free from attachment; 12.18
śoka-saṃvigna-mānasaḥ: his mind overwhelmed by grief / his heart overcome with sorrow; his mind overwhelmed with grief / his heart overcome with sorrow; 1.46 1.47
śraddadhānā mat-paramāḥ bhaktāḥ: those endowed with śraddhā, having Me as the Supreme, devoted; 12.20
śraddhā + ayati (the tension): faith present but self-control absent — the spiritual practitioner's central vulnerability; 6.37
śraddhā-mayo 'yaṃ puruṣaḥ: this person (ayam puruṣaḥ) is made of/consists of (mayaḥ = full of/made of) śraddhā — the person is their śraddhā at the core; 17.3
śraddhā-virahitam yajñam: the sacrifice (yajñam) empty of śraddhā (śraddhā-virahita = totally devoid of faith) — the deepest deficiency; without śraddhā, the act is hollow even if all rituals are performed; 17.13
śraddhāvān anasūyaś ca: śraddhāvān = possessing śraddhā (full of faith/trust in the teaching; śraddhā is not mere belief but the total alignment of heart, mind, and will with the truth); anasūyaḥ = free from malice/envy/fault-finding (a-asūyā = without the carping, competitive, resentful attitude that blocks reception); ca = and — two qualities of the ideal hearer: open-hearted faith + absence of malice; 18.71
śraddhāvān bhajate yo māṃ: who, possessing śraddhā, worships Me; 6.47
śraddhāvān labhate jñānam tat-paraḥ saṃyata-indriyaḥ: the faithful one who is devoted to it and controls the senses obtains knowledge; 4.39
śraddhāvantaḥ anasūyantaḥ: with faith, without envy/fault-finding; 3.31
śraddhayā parayā taptaṃ tapas tat tri-vidhaṃ naraiḥ: that (tat) three-fold (tri-vidham) tapas (tapas) performed/practiced (taptam) by people (naraiḥ) with supreme/highest śraddhā (śraddhayā parayā = with the highest faith); 17.17
śraddhayā parayopetās te me yuktatamā matāḥ: endowed with supreme śraddhā — these I consider the most perfectly yoked; 12.2
śreyaḥ bhoktum bhaikṣyam api iha loke: it is better to eat even beggars' food in this world; 2.5
śreyaḥ param avāpsyatha: you shall attain the highest good; 3.11
śreyān dravyamayāt yajñāt jñāna-yajñaḥ parantapa: better than the material yajna is the knowledge-yajna, O scorcher of foes; 4.33
śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt: one's own dharma (sva-dharmo) even if deficient/imperfect (viguṇaḥ = without-merits, poorly-done) is better/superior (śreyān) than the dharma of another (para-dharma) well-performed (su-anuṣṭhitāt = excellently-performed, from su + anu + ṣṭhā = well-executed); 18.47
śreyo 'ham āpnuyām: by which I may attain the highest good; 3.2
śreyo 'nyat kṣatriyasya na vidyate: nothing better exists for a Kshatriya; 2.31
śreyo hi jñānam abhyāsāj jñānād dhyānaṃ viśiṣyate: better indeed is knowledge than abhyāsa; meditation is more distinguished than knowledge; 12.12
śrī bhagavān uvāca: The Blessed Lord said — Krishna speaks for the first time; 2.2
śrīmat ūrjitam eva vā: Beautiful/prosperous, or powerful/mighty; 10.41
śṛṇuyāt api yo naraḥ: yo naraḥ = whatever person; śṛṇuyāt = hears/listens (śru = to hear; optative — whoever may hear); api = even — the 'even' is significant: even one who ONLY hears (not one who studies, practises, teaches, or fully understands), if they hear with śraddhā and without malice, receives the full promise; 18.71
śrotra-ādīni indriyāṇi anye saṃyama-agniṣu juhvati: others offer the senses — hearing and the rest — into the fires of restraint; 4.26
śrotraṃ cakṣuḥ sparśanaṃ rasanaṃ ghrāṇam: the five jñānendriyas: śrotra (hearing), cakṣus (sight), sparśana (touch), rasana (taste), ghrāṇa (smell) — the complete sensory pentagon; 15.9
śruti-parāyaṇāḥ: devoted to/taking refuge in what they have heard — śruti (hearing) + parāyaṇa (supreme resort/devotion); 13.26
śruti-vipratipannā: shaken / tossed about by conflicting scriptures; 2.53
śrutvā api enam veda na ca eva kaścit: and yet even having heard it, no one truly knows it; 2.29
śubha-aśubha-phalaiḥ evaṃ mokṣyase karma-bandhanaiḥ: Thus you shall be freed from the bonds of karma with its good and evil fruits; 9.28
śubhāśubha-parityāgī: renouncer of both the auspicious and the inauspicious; 12.17
śubhāśubham: the auspicious and the inauspicious / the good and the bad; 2.57
śucau deśe: in a clean / pure place; 6.11
śucīnāṃ śrīmatāṃ gehe yoga-bhraṣṭaḥ abhijāyate: the yogi fallen from yoga is reborn in the home of the pure and the prosperous; 6.41
śukla-kṛṣṇe gatī hi ete jagataḥ śāśvate mate: The bright and dark paths of the world — these two are considered eternal; 8.26
śuni: in a dog; 5.18
śūrāḥ: heroes / mighty warriors; heroes / warriors; 1.4 1.9
śva-pāke: in a dog-eater / in an outcaste (one who cooks or eats dogs — lowest social station); 5.18
śvaśurāḥ: fathers-in-law; 1.34
śvaśurān: fathers-in-law; 1.27
śvetaiḥ hayaiḥ yukte: yoked with white horses; 1.14
śyālāḥ: brothers-in-law; 1.34
ūrdhva-mūlam adhaḥ-śākham: root above (ūrdhva = upward), branches below (adhas = downward) — the inverted cosmic tree, Brahman as root; 15.1
ūrdhvaṃ gacchanti sattva-sthāḥ: those abiding in sattva (sattva-sthāḥ = stationed/dwelling in sattva) go upward (ūrdhvam = upward, to higher realms); 14.18