Explore the timeless wisdom of Krishna through verses from the Bhagavad Gita. Each verse includes Sanskrit text, transliteration, translation, and detailed commentary.
Showing 18 verses tagged with "verse-3"
Clear filters1.3 पश्य behold? एताम् this? पाण्डुपुत्राणाम् of the sons of Pandu? आचार्य O Teacher? महतीम् great? चमूम् army? व्यूढाम् arrayed? द्रुपदपुत्रेण son of Drupada? तव शिष्येण by you...
. "Behold, O Teacher! this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple.
2.3 Yield not to impotence, O Arjuna, son of Pritha
Yield not to impotence, O Arjuna, son of Pritha. It does not befit thee. Cast off this mean weakness of the heart! Stand up, O scorcher of the foes!
3.3 The Blessed Lord said In this world there is a twofold path, as I said before, O sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogins.
The Blessed Lord said In this world there is a twofold path, as I said before, O sinless one; the path of knowledge of the Sankhyas and the path of action of the Yogins.
4.3 That same ancient Yoga has been today taught to thee by Me, for thou art My devotee and My friend; it is the supreme secret.
That same ancient Yoga has been today taught to thee by Me, for thou art My devotee and My friend; it is the supreme secret.
5.3 He should be known as a perpertual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage.
He should be known as a perpertual Sannyasi who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage.
6.3 For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.
For a sage who wishes to attain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (iescence) is said to be the means.
7.3 Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
Among thousands of men, one perchance strives for perfection; even among those successful strivers, only one perchance knows Me in essence.
8.3 The Blessed Lord said Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifes...
The Blessed Lord said Brahman is the Imperishable, the Supreme; Its essential nature is called Self-knowledge; the offering (to the gods) which causes existence and manifestation of beings and which also sustains them is called action.
9.3 Those who have no faith in this Dharma (knowledge of the Self), O Parantapa (Arjuna), return to the path of this world of death without attaining Me.
Those who have no faith in this Dharma (knowledge of the Self), O Parantapa (Arjuna), return to the path of this world of death without attaining Me.
10.3 He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded and he is liberated from all sins.
He who knows Me as unborn and beginningless, as the great Lord of the worlds, he, among mortals, is undeluded and he is liberated from all sins.
11.3 (Now) O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy divine form.
(Now) O Supreme Lord, as Thou hast thus described Thyself, O Supreme Person, I wish to see Thy divine form.
Swami Sivananda did not comment on this sloka
Swami Sivananda did not comment on this sloka
13.3 Do thou also know Me as the knower of the field in all fields, O Arjuna
Do thou also know Me as the knower of the field in all fields, O Arjuna. Knowledge of both the field and the knower of the field is considered by Me to be ï1the ï1 knowledge.
14.3 My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings.
My womb is the great Brahma; in that I place the germ; thence, O Arjuna, is the birth of all beings.
15.3 Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place: having cut asunder this firmly rooted peepul tree with the str...
Its form is not perceived here as such, neither its end nor its origin, nor its foundation nor resting place: having cut asunder this firmly rooted peepul tree with the strong axe of non-attachment.
16.3 Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
17.3 The faith of each is in accordance with his nature, O Arjuna
The faith of each is in accordance with his nature, O Arjuna. The man consists of his faith; as a man's faith is, so is he.
18.3 Some philosophers declare that actions should be abandoned as an evil; while others (declare) that acts of sacrifice, gift and austerity should not be relinished.
Some philosophers declare that actions should be abandoned as an evil; while others (declare) that acts of sacrifice, gift and austerity should not be relinished.
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