Monthly Archives: November 2019

anubandham ksayam himsam 18.25

Standard

18.25

anubandhaṁ kṣayaṁ himsām anapekṣya ca pauruṣam

mohād ārabhyate karma yat tat tāmasam ucyate

 

anubandhaṁ – to rely on ties in relationships (anu bandham)

kṣayaṁ -to be diminished 

himsām -from being tortured

anapekṣya -a neutral expectation/hope (ana apeksya)

ca -also

pauruṣam – prideful in that welfare (pauru sam)

mahād -to not to great 

ārabhyate – with manhood in that place (arabhati) 

karma -the science of action

yat -of effort/endeavour 

tat -that is 

tāmasam -the mode of ignorance

ucyate – it is said

 

Full meaning:

To reply on ties in relationships to be diminished from being tortured, a neutral expectation/hope also, prideful in that welfare to not do great with manhood in that the science of action of effort and endeavor that is the mode of ignorance it is said. 

Priceless, the hope and expectation of ties in relationship. 

Scripture of mankind. 

What does it say in Gita? 

And that work which is performed under delusion, without any regard to consequences, loss, injury to others and here this, to one’s own capacity.  Work that is performed in such a manner is under delusion, clearly these are such acts. If you are testing one’s capacity with all this, we are talking about someone who is not in the right mind, and so this is said to be born of Tamas or ignorance.  Does it sound like Sanskirt or Gita anymore? Or is it a delusion? I don’t think that is what this is speaking of, anubandham I know does not mean consequences, bandham are relationships or ties. And that is what this verse is about. Please take a look at the meaning I have for this.

antavat tu phalam 7.23

Standard
antavat tu phalam 7.23

7.23

antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām

devān deva-yajo yānti mad-bhaktā yānti mām api

 

antavat -all (anta) words of language (vat)

tu -however

phalaṁ -the results of fruit or the frutive results

teṣāṁ -for the chosen

tad -then

bhavaty – the growth characterized by 

alpa-medhasām – is suitable to talk on the distinguished understanding in the welfare

devān – of God

deva-yajo – God (deva) being the officiating priest (yajo/yajaku)

yānti -for approach

mad-bhaktā -for the sake of (mad) a devotee (bhakta)

yānti -for leaving 

mām -attains me

api- even if 

 

Full meaning:

All words of language however the results of fruit or the fruitive results for the chosen, then, the growth characterized by is suitable to talk on the distinguished understanding in the welfare of God, God being the officiating priest for approach for the sake of a devotee even if for leaving attains me. 

How we understand the language of God to approach and leave is priceless. 

The scripture of mankind. 

 

What does it say in Gita?

What it does say, the results accruing to such small-minded people  are finite only. When you are speaking of fruitive results of action, there is no such thing as small minded people.  Those who worship the devas go to the devas but my devotees attain me. Our bodies do not go to the devas, vishnu is the process that is the middle (verse 10.20), seeing to our liberation (verse 16.15).  The verses in the parentheses are already posted on the blog.

 

antavanta ime deha 2.18

Standard
antavanta ime deha 2.18

2.18

antavanta ime dehā nityasyoktāḥ śarīriṇaḥ

anāśino ’prameyasya tasmād yudhyasva bhārata

 

antavanta -all (anta) that is wanted to the end of it (vanta)

ime – those

dehā – thirsts 

nityasyo’ktāḥ – are eternally controlled for consideration (nityas yo) to be joined united to be a fit person (yo ktah)

Śarīriṇaḥ- one’s body (sariri nah)

anāśino – has asked/wished for (ana asino) (similarly words used for what is to be said, anena, anye…)

prameyasya -the proof or testimony (prame) or promise one who for a purpose (yasya) 

tasmād -for that sake of

yudhyasva – is of own battle (yudhya sva)

bhārata – person of bharata (India) 

 

Full meaning:

All that is wanted to the end of it, those thirsts are eternally controlled for consideration to be joined united to be a fit person, one’s body has asked/wished for, the proof or testimony (promise) of who, for a purpose that is for that sake of (meaning) is own battle person of bharata. 

 

What the body thrists is what is eternally controlling to be a fit purpose, that is also proof of what is sought out for in this life, that realization/purpose for the sake of meaning is one’s own battle. In this world not all the bodies thirst for the same, in that what I thirst for is Gita, what have you thristed for the purpose of meaningful life that is own battle, would you be in agreement with this? What the body’s thirsts for, be the truth of that we would be fit to be united or joined with.  

The scripture of mankind.

 

What does it say in Gita?

It says, what is said to perish are these bodies, in which the imperishable and unlimited spirit is embodied, therefore fight the scion of bharata race. We know what is perishable are these bodies from being born a Hindu, we know what is not perishable is the spirit or the living from Gita, therefore I need to fight? Fight for what? Does that make sense? And so if you look at the text here, the words are jumbled up again, not the way a language is spoken. I do not believe this is what means as it is here in the text.  Please, take a look at what I have for this verse. 

anta-kale ca mam (8.5)

Standard
anta-kale ca mam (8.5)

8.5

anta-kāle ca mām eva smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra samśayaḥ

 

anta-kāle -all (anta) over the course of time (kale)

ca -also

mām – attains me

eva -surely

smaran – smaran (through mediating with repeated mantra)

muktvā – for liberation

kalevaram -thinking of fondly with adoration

yaḥ – is one who

prayāti – by attempting

sa -along with

mad-bhāvaṁ -for the sake of (mad) evoking emotion (bhavam)

yāti – achieves

nāstyatra -by destroying (nast) the journey (yatra)

samśayaḥ -that is troubled or perplexed

 

Full meaning:

All over the course of time also attains me, surely with smaran for liberation, thinking of fondly with adoration, is one who by attempting along with for the sake of evoking emotion achieves by destroying the journey that is troubled or perplexed.  

There is truth to this statement. However one should want to know God. With thousands, millions of billions of people, how many people are interested in God realization or spiritual life? 

 

What it says in Gita?

You do not start giving the meaning to the verse starting with “yah” that comes later in the next line in the verse. When you read sanskrit you still read it from left to right and that is how it is understood. Words do not have be jumbled when given the correct meaning. Kalevaram is not body, the word for body in Sanskrit sarira. Muktva is not abandoning. It is not sah, it is sa, to mean along with, it was sah that is how it would be in the verse. The mad bhavam, mad for the sake of meaning bhava is emotion, bhavam is evoking that emotion. Yati is achieves, there is yat, yati and yata. Samsaya means troubled, and only when in sadness and doubt or perplexed we are troubled. 

It says in the text here whoever thinks of me alone at  death attains to my state on abandoning the body. That easily, without ever even believing or practicing a faith in God and would you even think of God then at the time of death? It liberation this easy? There is no doubt about it? With people living this many lives in different scope there is no doubt it? Where exactly do we go at death, see and this attainment possible. 

What this is speaking of is the power of meditation and what is possible.  

 

annad bhavanti bhutani 3.14

Standard
annad bhavanti bhutani 3.14

3.14
annād bhavanti bhūtāni parjanyād anna-sambhavaḥ
yajñād bhavati parjanyo yajñaḥ karma-samudbhavaḥ

annād – with the food consumed
bhavanti -shall flourish in the dwelling
bhūtāni -the living spirit
parjanyād -when (yad) for the people (prajan)
anna-sambhavaḥ -the food (anna) is possible (sambhavah)
yajñād – sacrificed inorder
bhavati – for the growth
parjanyo -of that posterity of people
yajñaḥ – sacrifice made for
karma-samudbhavaḥ – the science of action (karma) equal to being born or produced (sam udbhavah)

Full meaning:
With the food consumed shall flourish in the dwelling the living spirit when for the people food is possible, sacrificed inorder for growth of that posterity of people, sacrifice made for the science of action, equal to being born or produced.

What does it say it Gita?

How does annad go from Annad to annat when it is written in the verse as annad.

A similar observation I made is in JK yog’s Gita where all of the verses have added h’s to the words that are not the original Sanskrit, any other copy you have can be used to see this. I know he has many followers and I too have met him, what I am sharing about is just an observation of the Sanskrit text of I was seeing in the Gita available online through that organization.

Bhutani is not creatures, it is spirit or living entity. Sambhavah – is possible, as in sambhavami yoge yoge, not the origin of food. Prajanyah- does not mean rain. That is not the word for rain in Sanskirt, it is varsha.

Here in the text it says, from the food creatures are born. Food is produced by rain? What about the food that is from the cow, and yes grass is needed for the cow so the rain makes sense to think about how the food is produced and what we need. Rain is born of sacrifice and sacrifice originates from action. I want to say there is truth to this sentence about the rains born of sacrifices, maybe I will come to know how this applies in time.

This verse however is about how the living entity is nourished, how the food is possible of people and posterity, the science of action equal to being born produced, or to understand sustenance of creation.

aneka chitta vibhranti 16.16

Standard
aneka chitta vibhranti 16.16

16.16
aneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥ
prasaktāḥ kāma-bhogeṣu patanti narake ’śuchau

aneka-chitta-vibhrāntā – At one time (aneka), give attention to (chitta), at the light of day break (vibhranta)
moha-jāla-samāvṛitāḥ -the face (moha) with flow of water (jala) equal to being covered or surrounded by (sama avritah)
prasaktāḥ – the excess possibilities
kāma bhogeṣu – of love desires (kama) to be discarded to the fire (bhogesu)
patanti -shall fall down
narake ’śucau – from that hell (narake) for happiness (sucau)

Full meaning –
At one time, give attention to at the light of day break, the face with flow of water equal to being covered or surrounded by the excess possibilities of love desires to be discarded to the fire, shall fall down from that hell for happiness.

Here is something to think about, the significance of bhogi that allows one’s body to think about happiness.

What does it say in Gita?

 

Kama bhogesu prasaktah does not mean ever given to sex-indulgences.

 

The saraswati stotram has the word kama – Sarasvati namastubhyaṃ varade kāmarūpiṇi.

I find it interesting how people enjoy the knowledge without giving much thought to it.

And so with numerous bewildering thoughts, entangled in meshes of delusion, ever given to sex indulgences they are degraded into states that are loathsome and full of suffering? What are these loathsome states? And people are in these states? Do we understand the world around us this way? This is Bhagavad Gita? So is the world then good or bad? How do we want to understand that? And the words full of suffering? Suffering not part of life, what then is Buddhism about and how it was founded? And suffering how exactly? In the way this world is bad or good? What is seen and unseen? Known or unknown? Questions to think about the modern day we live in and on social media and claim life or lives to be. What are we living and breathing? What is really the truth of this world? What do we want it to be? And something else to think about how does one’s body understand this truth.

That the happiness we live this life with… ?

Aneka vaktra nayanam 11.10

Standard
Aneka vaktra nayanam 11.10

11.10
aneka-vaktra-nayanam anekādbhuta-darśanam
aneka-divyābharaṇaṁ divyānekodyatāyudham

aneka-vaktra-nayanam – at one time (aneka) the faces/mouth (vaktra) seen with eyes (nayanam)
anekādbhuta-darśanam -at one time (aneka) the great wonderess form (adbhuta) visiting (darsanam)
aneka-divyābharaṇaṁ – at one time (aneka) the divine light (divya) of the jewels worn (abharanam)
divyānekodyatāyudham – the divine light (divya) at one time which is (anekod) executed (yata) as the weapon (ayudham)

Full meaning:
At one time, the faces/mouths, seen with eyes. At one time the great wonderess form visiting. At one time the divine light of the jewels worn, the divine light at one time which is executed as the weapon.

What this says is that God is equipped with countless divine weapons held a loft? That is not what this verse means that is countless weapons, it is about God showing his form at one time as a weapon so we understand all that exists.