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.

18.12 Anistam istam misram

18.12
aniṣṭam iṣṭaṁ miśraṁ ca tri-vidhaṁ karmaṇaḥ phalam
bhavaty atyāgināṁ pretya na tu sannyāsināṁ kvachit

aniṣṭam – dislikes
iṣṭaṁ -likes
miśraṁ – a mixture
ca -also
tri-vidhaṁ -in the 3 paths
karmaṇaḥ -of one’s karma
Phalam – the fruits of
bhavaty -the growth
atyāgināṁ -at large (atatamu) stopped to (aginam)
Pretya- show kindness
na -not
tu -however
sannyāsināṁ -is a possibility in the renounced life
kvachit -the armor of shiva

Full meaning:
The dislikes, likes, a mixture also in the path of the 3 (or trifold path) of one’s karma, the fruits of growth at large stopped to show kindness not. However is the possibility in the renounced life, the armour of shiva.

Should I explain this further or is this understood? The trifold path is the mode of tamas, rajas and sattvik the likes and dislikes of which is determined in one’s karma and the fruits of that growth at large is to show kindness not. However, is the possibility in the renounced life, the armour of shiva.

Kavacit can be a mini book and in all the ways one understands Shiva in Hindu (Bharat) culture.

The word pretya does not mean after death. The word for death in Sanskrit is marana. And Kavacit is never not. That Na is else where in the verse and then what happens to kavacit?

This says, regarding those who have not relinquished (give up) their desires they reap after death the fruits of their actions performed with desire….. Oh so then amazing! So then why do they say any type of desire is not okay? Here is more, there are 3 sorts of unpleasant like degradation into animal life or stay in puragatory for the very wicked. All that is not there also in the verse, what are these 3 sorts of unpleasantness, and what is very wicked? So then pleasant like attainment of heavenly felicities for the virtuous and mixed as in human birth… I clearly do not understand this, it is no longer sanskrit, what are these heavenly “felicities for the virtuous” and the continuation of it is mixed as in human birth? So people these both types, the ones in heavenly fecilities and as in mixed as human birth , are the two types have credit in karma. And sanyasis will have none of these. Woah! However, what I have gathered from my translations is sanyasi’s, those that have renounced life for God are also not without the influence of angi.

See you have to have 5 working senses to understand this, and with the work I am doing. That kind of acknowledgement with our bodies for own __________is priceless!

aneka-bahudara-vaktra-netram 11.16

11.16

aneka-bāhūdara-vaktra-netraṁ

paśyāmi tvāṁ sarvato’n anta-rūpam

nāntaṁ na madhyaṁ na punastavādiṁ

paśyāmi viśveśvara viśva-rūpa

 

Aneka-bāhūdara-vaktra-netraṁ-at one time (aneka); the gift of  [(bahu)(also 11.26)]; the numerous ways [(dara) (also the last verse in gita on my blog, 18.78)]; the faces/mouths (vaktra)- with eyes (netram)

paśyāmi – can be seen

tvāṁ -unto your

sarvato’n anta-rūpam -the image of the entire all pervading form (sarato’n anta rupam) 

nāntaṁ na madhyaṁ na punastavādiṁ -my (nā) endlessness (antam) my middle (na madhyam) my (na)  intended to ensure (dim/dimamu) your (tava) return/renewal/restoration and repetition or a review/retrial/repetition  (punasa/punarvasu/punah) 

paśyāmi -can be seen

viśveśvara – in the all trusted esvara’s (visvasinstu/trusted)

viśva-rūpa – universal form

At one time, the gift of numerous ways, the faces/mouths, with eyes can be seen unto your image of the entire all pervading form, my endlessness, my middle, intended to ensure your retrial can be seen in the all trusted esvara’s universal form.

 

 

In my understanding so far there is difference in the words na (not) and nā (my) and nah that the words end with. So if you have seen any of my work, it is important to understand these words in the way a language is spoken from left to right. There is truth to all of three ways of this, na, nā and nah. I have used it in all three of these contexts. In this situation, it does not make sense to think of nā (with a line on the a) as not which is how it is interpreted in the text. Why? Reading from left to right you would not say not the endlessness, not the middle and not the retrial. We know the visva roopam is the endlessness form, where esvara is shown the middle [we also know he is in charge of the middle (from verse 10.20)] and my punas to mean by which one can see or understand retrial or the past.  Take a look at the meaning I have for this. 

anasritah karma-phalam 6.1

6.1

anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ

sa samnyāsī ca yogī ca na niragnir na cākriyaḥ

 

anāśritaḥ -neutrally talking shelter

karma-phalaṁ -for the results of fruits of action

kāryaṁ -the start of duties in 

karma -science of action

karoti -inorder to perform

yaḥ -one who

sa -along with

samnyāsī -the sanyasi (a person renounced life for God)

ca -also

yogī -a sage

ca -also

na -not

niragnir -without the influence of angi

na -not

cākriyaḥ -also the works of action from it

 

Full meaning:

Neutrally taking shelter for the results in fruits of action, the start of duties in science of action inorder to perform, one who along with the snayasi (a person who is renounced life for God), also a yogi or sage also not without the influence of angi (the fire that makes science of action possible), not also the works of action from it. 

 

The words neutrally taking shelter means, a person who is not living this life as the rest of us or it means a person neutral to it. For anyone to see fruitive results of action they must perform. A person seeking to be certain profession must perform/ work towards it inorder to be that profession or to see the fruitive results of action. A person seeking to be at a certain place in life must perform or do their duty to see the fruitive results of action. And so a person neutrally taking shelter such a sanyasi, also a sage is not without the influence of agni (the fire) or the works of action from it, they too must perform in meditation or in works of God realization.

This is not what the verse is saying. It is saying even the sansyasi’s are not without the influence of agni and performing for it. I think typically sansysi’s are viewed as people without duties, and because they are not dependent on their fruits they are called sanaysi’s? So then they are the ones who keep no fire or avoids work? It is natural for one to think that way about sansyasi’s, or people who have renounced life to understand God and they maybe discharged of duties but but my understanding of it is that they are not without the influence agni, the source of science of action. I think the sansyasi’s that come to mind for most people are the ones typically seen in the pictures of ganges. I don’t think it is one and the same. What this is speaking of are sages, in Gita there are words that say, pavitranam sadhunam.  In my translations I have discovered the importance of science of action, and dharma, also there is truth to this as well, what we achieved in life must also be renounced in the end because that is the nature of life and death. The underlying understanding is, to experience fruitive results of action, one must partake in that action, we are all under the influence of science of action and the works of it and this applies to the sansyasi’s also.

anapeksah sucir daksa 12.16

12.16

anapekṣaḥ śucir dakṣa udāsīno gata-vyathaḥ

sarvārambha-parityāgī yo mad-bhaktaḥ sa me priyaḥ

 

anapekṣaḥ -neutral in that hope (ana apek sah)

śucir -suggesting 

dakṣa -an offering given in alms

udāsīno -for nourishing the belly/livelihood (udaramu)

gatavyathaḥ – the past (gata) reciprocal action for (vyathah/vyatikaramu)

sarvārambha-parityāgī -the entire (sarva) for beginning a commencement or starting (arambha) attempt at stopping to do (parityagi)

yo – who

mad-bhaktaḥ -for the sake of (mad) being a devotee of worship (bhaktah)

sa -along with

me -myself

priyaḥ-knows it is dear to me

Full meaning:

Neutral in that hope suggesting an offering given in alms for nourishing the belly/livelihood, reciprocal action for the past, the entire for beginning a commencement or starting attempt at stopping to do, who for the sake of being a devotee of worship along with myself, knows it is dear to me.

The word daksa I know to be offering in alms.  No where in meaning I see what this verse is about, the offering in alms, that along with worship knows it is dear to me. Take a look at the meaning I have for this.

aksaram brahma paramam 8.3

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 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. What was once, is now that which is known to you. 

 

What does it say in Gita? 

Yes! There is nothing higher than Brahman. Brahman’s power manifested in everybody as the Jiva. The verse does not say that. There is no creative act in this verse, though aksaram could be understood that way. This is about the letter and the manifestation under Om, what makes atma, the emotion with which you feel possible, that shows one’s evolution equal to the science of action that is known. Take a look at the meaning I have for this.

Ananyacetah satatam 8.14

8.14

ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ

tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ

 

ananya-cetāḥ -Solely (ananya) in your own hands ( cetah, note: not the word cesta)

satataṁ – constant of 

yo -who

māṁ -attains me

smarati -in agreement with

nityaśaḥ-that is eternal

tasyāhaṁ -for that purpose (tasya) I am

sulabhaḥ -it is feasible (sulabhamu)

pārtha -partha

nitya-yuktasya -to be eternally united joined with for that purpose

Yoginaḥ- with the participation of the mind, body, spirit connection (sadhana is practice)

 

Full meaning:

Solely in your own hands, constant of who attains me in agreement with that is eternal for that I am, it is feasible partha to be eternally united joined with for that purpose, with the practice of the mind, body, spirit connection. 

 

 

 

Ananyas cintayanto mam 9.22

9.22

ananyāś cintayanto māṁ ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham

 

ananyāś – solely for the sake of 

cintayanto -contemplation (cinta) to think bigger (yanto)

māṁ -attains me

ye -those 

janāḥ -are among the people

Paryupāsate- gain satisfaction(paryupa-paryap) for the impossible (asate-asadhyam)

teṣāṁ -for having chosen

nityābhiyuktānāṁ -that is eternally governing now, to be joined with

yoga-kṣemaṁ -the mind, body, spirit connection (yoga)- for the happiness/wellbeing attains me (ksemam)

Vahāmyaham-that vehicle (vahamy) I am (aham)

 

Full meaning:

Solely for the sake of contemplation to think bigger attains me, those are among the people gain satisfaction for the impossible for having choosen that is eternally governing now, to be joined with the mind, body, spirit connection for the happiness/well being attains me. That vehicle I am. 

 

What does it say in Gita?

What is preservation of assets that are wordly interests?  Is that dharma? Would one have understood it that way, reading it for themselves? Take a look at the meaning I have for this.

 

Ananta vijayam raja 1.16

1.16
anantavijayaṁ rājā kuntī-putro yudhiṣhṭhiraḥ
nakulaḥ sahadevaś ca sughoṣa-maṇipuṣhpakau

anantavijayaṁ – endless (ananta) are the victories (vijayam)
rājā – of the king
kuntī-putro -sons of Kunti
Yudhiṣhṭhiraḥ-yudhishthirah
nakulaḥ -nakulah
sahadevaś –sahadevas
ca -also
sughoṣa-maṇipuṣhpakau- sughosa-manipushpakau

Full meaning:
Endless are the victories of the king, sons of kunti yudhisthira, nakulah, sahadevas also
sughosa-manipushpakau.

There are no words in this verse for conchshell.

Anantas casmi naganam 10.29

anantaś – the endless is 

cāsmi -also (ca) of this (asmi)

nāgānāṁ -the serpent snake

varuṇo -the God of the waters

yādasām -whenever (yada) for the welfare (sam)

aham – I am 

pitṝīṇām -the father of the 

aryamā -aryama

cāsmi -also of this

yamaḥ -the god of death Yama

samyamatām -equal to the enforcers of law yama

aham -I am 

 

Full meaning:

The endless is also of this, the serpent snake, the God of the waters whenever for the welfare. I am the father of the aryama, also of this the god of death yama, equal to the enforcers of law of yama I am. 

The race of arya, the father is aryama, also associated with the endless serpent snake. In this religion they spell God in the that way, and wear Dot to signify obedience to God. 

 

What does it say in Gita?