Monthly Archives: August 2019

Anaditvan nirgunatvat 13.31

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Anaditvan nirgunatvat 13.31

13.31

anāditvān nirguṇatvāt paramātmāyam avyayaḥ

śarīra-stho ’pi kaunteya na karoti na lipyate

 

anāditvān -that which is without the beginning 

nirguṇatvāt -unaffected by qualities of material nature

paramātmāyam -the supreme soul (parama atma) who (yam)

avyayaḥ-is invisible to us

śarīra-stho ’pi -the body (sarira) situation consent to prevail on (stho’ pi)

kaunteya -accounted for

na -not

karoti -doing/executing

na -not

lipyate- becoming affected 

 

Full meaning:

That which is without the beginning, unaffected by qualities of material nature, the supreme soul invisible to us (is GOD). The body’s situation consent to prevail on accounted for not doing/ executing, not becoming affected. 

I was not sure if I should have left with at full meaning or explain it further, anyway here it is!

What is that which is without the beginning? The earth. In 11.31 (already posted) we have the predomial not, to mean there was only the earth and not the sky. Also, how it is described in the vedas. This in Telugu we say, brahma the sky, and brahmam okate to say that God conscious is one. What is also implied is God or the father. Going back to this verse, it is saying that supreme soul is without a beginning, middle or the end and is invisible to us. That is the truth even at the end of our bodies, even through the spiritual process of liberation there after. This is saying what is accounted for is not doing/ executing, not becoming affected. What I have understood from my translations is we are here to see the results of adhering to or being bent to by God, in God’s warthful form. That is the manner of being born on earth, prthag vidham and that is with material modes of nature, unlike the “nirgunatvat” form of GOD, unaffected by material modes of nature. So when here on this earth what is accounted for is what is not executed/by doing and not become affected by because that is not what prakriti (nature) is about. Again,  as I have mentioned before, prakriti can be a mini book on the prthag-vidham (the manner of being born on earth), prthak cesta daivam (separated by doing/actions, the senses, belief in God) and the mystery of birth (navyayatma). 

What does it say in Gita?

 

Anadi-madhyantam 11.19

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Anadi-madhyantam 11.19

11.19

anādi-madhyāntam ananta-vīryam

ananta-bāhuṁ śaśi-sūrya-netram

paśyāmi tvāṁ dīpta-hutāśa-vaktraṁ

sva-tejasā viśvam idaṁ tapantam

 

anādi-madhyāntam – without the beginning, the middle or the end

ananta-vīryam-the endless are its glories

ananta-bāhuṁ -the endless are the numerous gifts

Śaśi-sūrya-netram-the moon, the sun, with eyes

paśyāmi -can be seen

tvāṁ -unto you

dīpta-hutāśa-vaktraṁ-for the light lit (dipta) along with invited summoned (huta sa) the mouths faces (vakrtam)

sva-tejasā -own (sva) splendour (tejasa)

viśvam -in the universal form

idaṁ -this 

tapantam-from your own burning

 

Full meaning:

Without the beginning, the middle or the end, the endless are its glories, the endless are the numerous gifts. The moon, the sun, with eyes can be seen, unto you for the light lit along with invited summoned the mouths/faces, own splendour in the universal form, this from your own burning. 

What this is speaking of is space and GOD. Of what can be seen from here on earth with our eyes. The light that you lit inviting the spirit (the faces of), own splendour in the universal form, from your own burning. 

Priceless!

What does it say in Gita?

 

There are no words for infinite puissance, the boundless energy active everywhere, or the sun and the moon being eyes, and eyes of what exactly? With face luminous like the flaming fire, whose face is this exactly? With spiritual radiance energizing everything, so if that were true, I hope that truth is a blessings we can be acknowledging with our bodies.

 

 

ami ca tvam dhrtarastrasya 11.26

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13.7

amī ca tvāṁ dhṛitarāśtrasya putrāḥ

sarve sahaivāvani-pālasaṅghaiḥ

bhīṣhmo droṇaḥ sūta-putras tathāsau

sahāsmadīyair api yodha-mukhyaiḥ

 

amī – the matter

ca -also

tvāṁ -unto your 

dhṛitarāśtrasya  putrah  – the sons of dhrtarastrasya

sarve -the entire

sahaivāvani-pālasaṅghaiḥ -altogether (saha) certainly (aiva) for what has taken place (avani) on the behalf of the society (pala sanghaih)

bhīṣhmo – our bhisma

droṇaḥ -drona too

sūta-putras -the sons of son  

tathāsau-in that manner, be it so

sahāsmadīyair -altogether (saha) answerable to the responses (smadiyair)

api -even if 

yodha-mukhyaiḥ-the importance is of the warrior/soldier (Arjuna)

 

The matter also unto your the sons of dhrtarastrasya, the entire, altogether certainly for what has taken place on the behalf of the society; our bhisma, drona too, the sons of son, in that manner, be it so, altogether answerable to the responses even if the importance is of the warrior/soldier (Arjuna).

This is saying why are they not responsible or answerable to their responses? The incident that had taken place with Draupadi. I thought the dhritarastrasya was only seen in chapter 1, but here you see it again in this verse. This is combined with another verse 13.27 in the text though I do not think 13.27 has anything to do with 13.26. 

Here is an image of it from Gita.

Here you see Dhirtarasya again the second time in chapter 13. The image here the meaning is combined with another verse. Why is this about the characters randomly in this chapter? Take a look at the meaning I have for this.

amanitvam adambhitvam 13.7

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11.26

amānitvam adambhitvam ahimsā kṣāntir ārjavam

āchāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ

 

amānitvam -unto your abundance that was given in trust

adambhitvam -unto your despicable vain display of arrogance

ahimsā -non-violence

ākṣāntir -the eye of (aksa) the end/termination of (antir)

arjavam-the straight forwardedness

āchāryopāsanaṁ – it is the service (opasanam/upasana) to Guru (acharyo)

śaucaṁ – that is the cleanliness of purification 

sthairyam -one’s firmness in position 

ātma-vinigrahaḥ- the soul humbled

 

Full meaning:

Unto your abundance that was given in trust, unto your despicable vain display of arrogance. Non-violence the eye of the end/termination of the straight forwardedness. It is (non-violence) the service to guru that is the cleanliness of purification of one’s firmness in position, the soul humbled. 

 

What does it say Gita?

Absence of self-importance, priceless! What is the importance in self importance? Unpretentious a great quality to have, straight forwardeness, well it’s not for everyone from what I gather of my translations, service of the teacher or should it read service to the teacher, which is priceless! The cleanliness nothing like that kind of purification. The stead fastness and self control do they go together? Stead fastness means immovable and self control probably the same idea. So it is listing all of these, but how is a language spoken in the way we understand each verse? What was missing from the understanding, that one is able to understand with clarity.

Aksaranam akaro’smi 10.33

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10.33

akṣarāṇām akāro ’smi dvandvaḥ sāmāsikasya ca

aham evākṣayaḥ kālo dhātāhaṁ viśvato-mukhaḥ

 

akṣarāṇām -of the letters formed 

akāro ’smi -the final is this

dvandvaḥ -the pair that is coupled with

sāmāsikasya – is equal to (sama) was wished for (asi) on earth (kasyapi)

ca-also

aham -I am

evākṣayaḥ -surely (eva) the eye (aksayah/aksamu)

kālo -of time

dhātāhaṁ – its bestower I am 

viśvato-mukhaḥ- the universal form (visvato) in all of the faces (mukhah)

 

Full meaning

Of the letters formed, the final is this, the pair that is coupled with (the OM), is equal to the wish on earth also. I am surely the eye of time, its bestower I am, the universal form in all of the faces. 

 

What does it say it Gita?

 

What is “among the letter I am A, among the compound formations?” What this verse is saying is among all of the letters, the final of this is a coupled pair to mean OM. It is not saying, it is the never ending time, but the eye of time, knows the past, present and future and role of being its bestower in all of the faces on earth. Not speaking of the all seeing brahma, the dispenser of karmas of all beings. That is not the understanding I have thus far of either the Brahma or the karma.  The final of the asksaram, the letters formed is OM the meaning of this verse. Take a look at the meaning I have for this again.

 

aksaram brahma paramam 8.3

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8.3

akṣaraṁ brahma paramaṁ svabhāvo ’dhyātmam ucyate

bhūta-bhāvodbhava-karo visargaḥ karma-samjñitaḥ

 

akṣaraṁ -the letter of 

brahma -brahma

paramaṁ – is supreme

svabhāvo ’dhyātmam – the ownself(sva) showing emotion (bhavo) that is the atma (dhyatmam)

ucyate – it is said

bhūta-bhāvodbhava-karo -the living entity (bhuta) the dwelling for the purpose of emotion (bhavodbhava) inorder to perform (karo)

visargaḥ -from grief/dejection for adoration/respect (vis argah/arghamu)

karma-samjñitaḥ-the science of action equal to that which is known

 

Full meaning:

The letter of brahma is supreme (om). The ownself showing emotion that is the atma it is said. The living entity, the dwelling for the purpose of emotion inorder to perform from grief/dejection for adoration/respect. The science of action equal to that which is known. 

 

There you have it again, the scripture of mankind. Want was once, is now that which is known to you through karma.

 

What does it say in Gita? 

Yes! There is nothing higher than Brahman (GOD). Brahman’s power manifested in everybody as the Jiva. It does not say that. So then, what about the words vasudevaya sarvam iti. What is the difference is understanding this to brahman as supposed to vasudevaya. The creative act which brings all being into existence is karma, yes we live and die performing karma. What exactly is this creative act? The science of which brings all beings into existence? The brahma? The vishnu? The mystery of prakriti, the manner in which we are born here? Why is the creative act identified with sacrificial offering? So then Surya, agni is making the creative act possible, but I want to say the understanding here is brahman is the creative act. How does one understand creative act… and after this?

akirtim capi bhutani 2.34

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2.34

akīrtiṁ cāpi bhūtāni kathayiṣyanti te ’vyayām

sambhāvitasya cākīrtir maraṇādatiricyate

 

akīrtiṁ -for not being praised/celebrated

cāpi -also even if

bhūtāni -the living entity

kathayiṣyanti te -at the end (katha) prepared for (ayis/ayitamu) leaving (yanti yanamu)

Vyayām-the voice and words of speech 

sambhāvitasya -that is honored/esteemed in worship for that purpose

cākīrtir -also (ca) not praised for not doing so (akirtir) 

Maraṇādatiricyate-at death (marana) dropped down for the presumption of pride (adatiri) (cyate/cyutamu) 

 

Full meaning:

For not being praised/celebrated also even if the living entity at the end prepared for leaving, the voice and words of speech that is honored/esteemed in worship for that purpose also. Not praised for not doing so at death dropped down for the presumption of pride. 

Therefore it is important to praise God. Celebrating God’s glory with one’s voice and speech is priceless, it is a way we surrender (sharanye) to God.

What does it say it Gita?

I do not understand. It does not do justice for the Sanskrit. 

Akhyahi me ko bhavan 11.31

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11.31

ākhyāhi me ko bhavān ugra-rūpo

namo ’stu te deva-vara prasīda

vijñātum icchāmi bhavantam ādyaṁ

na hi prajānāmi tava pravṛittim

 

ākhyāhi – ill repute or fame cause of 

me ko – myself for (understood as for myself)

bhavān -the dwelling/residence 

ugra-rūpo-that is the fierce wrathful form

namo ’stu te -salutations to you

deva-vara – the god’s boon

prasīda-pleased 

vijñātum -given the knowledge of learning

icchāmi -the liking for

bhavantam -your residence 

ādyaṁ-for being the first, primordial

na -not

hi-indeed

prajānāmi -for people (praja) to be bowed/bent in (anami/anamitamu) 

tava – your

Pravṛittim-behaviors that you show

 

Full meaning:

Ill repute or fame cause of, for myself the dwelling/residence that is the fierce warthful form. Salutations to you, the god’s boon, pleased, given the knowledge of learning, the liking for your residence for being the first, primordial not, indeed for people to be bowed/bent in your behaviors that you show.

What does it say in Gita?

What do you suppose is lost in the meaning and understanding? What is “also of Thy purpose here, of which I am in ignorance.”  That is not the idea I have gathered from my translations. How does one see ignorance? Without a doubt something to learn from I am sure. 

Prakriti

Ajo pi sannavyayatma 4.6

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4.6

ajo ’pi sannavyayātmā bhūtānām īśvaro ’pi san

prakṛitiṁ svām adhiṣṭhāya sambhavāmyātma-māyayā

 

ajo ’pi – fallen from the consent to prevail on

san navyayātmā – many a times (san) the soul (atma) in its 9 planetary positions (navyaya)

bhūtānām -all of the living entity

īśvaro ’pi – have with isvaro’s consent to prevail on 

san-many a times

prakṛitiṁ -the nature’s way of showing

svām -own creation 

adhiṣṭhāya -upon the fulfillment of place/position

Sambhavāmyātma-māyayā- constitutes the possibility of how the soul is being born again and gain, the mystery of this place. 

 

Full meaning:

Fallen from the consent to prevail on, many a times, the soul in its 9 planetary positions. All of the living have with isvaro’s consent to prevail on many a times. This is nature’s way of showing own creation, upon the fulfillment of place position, constitutes the possibility of how the soul is being born, again and again, the mystery of this place. 

 

Hindu’s based on the birth have a nakhstara system of the 9 planetary positions for the chart, I think this is relevant in western astrology when it comes to Birth charts also. What is different is the time span (dasas) of each of these planetary positions in ones life. And Hindu’s do rituals to these navagraha’s or (planets) to remove bad luck from their lives. So maybe there was that obligation to full fill. There is Naraya to see to our end ofcourse for all our vimukthi, though how the soul is born (the planetary positions) continues to be the mystery of this place of that creation. 

 

What does it say in Gita?

There are no words in Sanskrit here for birthless and deathless. There are no words for sattva in the verse. Why only the sattva aspect of Prakriti? The 3 paths of that prikriti, are tamas, rajas and sattva.

Ajanas ca sraddadhanas ca 4.40

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4.40

ajñaścā śraddadhānaś ca samśayātmā vinaśyati

nāyaṁ loko ’sti na paro na sukhaṁ samśayātmanaḥ

 

ajñaś cā -all of the ignorance also

śraddadhānaś -from the focus concentration in (studies) not

ca -also

samśayātmā -the atma troubled

vinaśyati-is in total loss/ruin

nāyaṁ -justice

loko ’sti -is to understand the situation of this world 

na -not

paro -for any other

na -not

sukhaṁ -for happiness

samśayātmanaḥ- one’s atma not troubled

 

Full meaning

All of the ignorance also from the focus, concentration in (studies) not, also the atma troubled, is in total loss/ruin, justice is to understand this world, not for any other, not for happiness, one’s atma not troubled.  

What does it say in Gita?

 

What does it say in Gita?

An ignorant man without any positive faith, are we equating ignorance to one’s faith and hope? An ignorant man knows only to doubt, goes in ruin? In my experience, ignorant minds are also never doubtful, as much as they are thoughtless. To such a doubting soul there is neither this world nor the world beyond. To doubt in this manner is never a good thing, that will surely ruin you into neither having this or that in life. There is no happiness? What is happiness anyway? Do we all equate happiness to the same, of course not.  I do love this, justice is to understand this world, equal to atma (the soul) not troubled. Take a look at the meaning I have for this.