Daily Archives: July 26, 2019

Acaryah pitarah purtrah 1.34

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1.34

ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ

mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā

 

ācāryāḥ – the guru

pitaraḥ – the father

putrās – the sons

tathaiva – similarly as well as 

ca – also

Pitāmahāḥ – the great grandfather

mātulāḥ – the uncles 

śvaśurāḥ – own heroes

pautrāḥ – grandsons

śyālāḥ – brother in law’s

sambandhinas – all of whom there is a relationship with 

tathā – are regarded in that manner

 

Full meaning:

The guru, the father, the sons, similarly as well as also the great grandfather, uncles, own heroes, grandsons, brother-in laws all of whom there is a relationship with are regarded in that manner. 

 

What it says in Gita?

The meaning in Gita here is for #33 and 34, a combined meaning.  I can post the meaning I have for 33, to bring clarity though it is not the alphabetical order of the index I am working on.  I would like to point #32 and #33 in that combination is translated in my post about my Sanskrit interpretations can you appreciate my effort. 

 

Here in the text you have #33 is combined with #34.  I am posting #33 also to be insync with the picture from the text because no where in #33 or #34 it talks about stationed in battle with relatives ready to fight giving up their  lives.  

 

#33

yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca

ta ime’ vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca

 

yeṣām – the thrown out or discarded

arthe  – meaning

kāṅkṣitaṁ – that I desired to know

No – nor

rājyam – having the kingdom

bhogāḥ – the luxuries of it

sukhāni – will bring about that happiness

ca – also

ta ime’ – you are (the respected self)

vasthitā – true, the reality of which is

yuddhe – to fight

prāṇāṁs – with one’s life

tyaktvā – is to sacrifice

dhanāni – the wealth they have

ca – also

#33

The thrown out discarded meaning that I desired to know nor having a kingdom the luxuries of it will bring about that happiness also. You are (the respected self) true, the reality of which is, to fight with ones life is to sacrifice the wealth they have also. 

So like in text if you had to look at #33 and #34 combined it would look like this. 

#33 and #34

The thrown out discarded meaning that I desired to know, even having a kingdom the luxuries of it will bring about that happiness also. You are (the respected self) true, the reality of which is to fight with ones life is to sacrifice the wealth they have also. 

 

The guru, the father the sons, similarly as well as also the great grandfather, uncles, own heros, grandsons, brother-in laws all of whom there is a relationship with are regarded in that manner. 

 

In either #33 or #34 there are not words for being stationed in a battle ready to fight or give up their lives.  One of the reasons why I am choosing to go about understanding this way (starting w/index ) is because I have read all of the chapter 1 and realized it was choppy. There are verses about characters in the war, the battle,  Arjuna’s conflict and promiscuity of mixture of castes and hell waiting as a result of clans being destroyed, and ends with arujuna’s sorrow throwing his bow aside and seeking guidance. This is how I understood it, but too often the focus of chapter 1 is only on Arjuna Vishada or sorrow. If the text is not continuous or perfectly laid out in the way I see text  or think of text my attempt at understanding from Index seems to work for me. And also the English translation throughout the book was not agreeing with me at all and so I have taken in upon myself to understand it by following the index. Has anyone observed my translation of the very first verse in index is fear not the mode of goodness that is to be sung together or in union with the jnana yoga fixed in ….? I am equally curious as to where my attempt and work will take me. 

In this verse #1.34  I find it interesting how relationships are regarded. What I know of is the Sanskrit verse mathru devo bhava, pitri devo bhava, acharya devo bhava, athiti devo bhava and patiti devo bhava. The respects to the mother, father, guru, the guru, and spouse in that manner, also the nobility of the Sanskrit culture. 

 

abrahma-bhuvanal-lokah #8.16

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#8.16

ā-brahma-bhuvanāl lokāḥ punar āvartino ’rjuna

mām upetya tu kaunteya punar janma na vidyate

 

ā-brahma-bhuvanāl lokāḥ – the brahma is this earth by fire ruling this world 

punar – the past 

āvartino ’rjuna – is a repetition from ones doing (avartamu) arjuna

mām- for my 

upetya – contempt  (upeksha)

tu – infact 

kaunteya – kaunteya 

Punar janma – the past life or the life of being reborn

na – is not without

vidyate – the attainment of education 

 

Full meaning:

The brahma is this earth by fire ruling this world, the past is a repetition of ones doing arjuna for my contempt infact kaunteya, the past life or life of being reborn is not without the attainment of education. 

 

Perhaps there are many adobes, the significance of a brahma bhuval lokah is the physics of which we are here on this earth at this time to do karma. For example the fictitious character Thor had to come to earth to do his karma. 

 

On the word upeksha/upetya to mean contempt made the most sense because there must be relevance also to why brahma (the bearded man) is ruling this world by fire. And also significance to why we are born again, because God the all powerful is unhappy with us and so we are repeating the life for the education we needed to have. It is also what we are accounted for and why Arjuna is referred to as kaunteya.

All the world from the realm of Brahma down to earth are subject to rebirth. But O Arjuna one who has attained to me is never reborn.  It is true we are all subject to rebirth. Take a look at my meaning for why we are subject to rebirth. This translation does not accurately explain the Sanskrit verse.  Also, reading it from left to right has to make sense. I hope I am able to do that in the way the verse is understood.