Author Archives: Iksvakave

About Iksvakave

I am on a quest to understand my religion --- Hinduism. I have decided to keep a log of my discoveries, and experiences and what I have come to learn in the process. I like to travel through people vicariously. To observe the working of the mind, body and spirit. And heart. The soul infact is what our bodies have and what we are ultimately or in the end! The pricelessness of the soul is a soul is only potentially divine. Our journey here is therefore to understand that divinity in our lives. The ideals of societies, language, culture religion, and spirituality, is what interests me. what we know and don't know and outside of our four walls, maybe the priceless truth of that journey here on earth also, our yoga to be learned and equally perfected in life. What this blog is about is the values of the mother tongue India. And the values and culture of India and my nationality America. Pricelessness of it one will come to know you see. The forehead, is the center of the Hindu conscious. veena kodali



Here are somethings I have learned from going through index a.

This link is verse 1.20. It does not say Arjuna spoke the following words to Krishna in the verse. So what I have learned is in a single line in 1.21 Arjuna does speak to Sri Krishna and there is a dialogue. Nonetheless I do see each verse can be a stand alone sentence and if the verse applies to Bhagavan speaking or about Arjuna it reveals itself.

2.33 says Krishna encourages Arjuna of the righteous war in chapter 1. Krishna does not encourage righteous war but rather to do own duty (the own duty could be not giving up on the battle field). However, no where in the entire work of Index A I got that impression he was encouraging war at all, he was only guiding Arjuna towards spiritual life.

There are words in verse 1.42 in actual Gita (not my own work) that words patanti is translated to fall down or 16.20 apanna to mean shall stop from falling into. So I have taken liberties this way with 3.39 analena and 4.29 (apane) and 4.4 (aparam) and 4.30 (apare), and words like atha, ami, avani, smadiyair, tan, matah and few other words in verses to mean Telugu (though it is not exactly the way people understand Telugu also). It does however make sense in the way language is understood reading from left to right, memorized and understood. The Sanskrit words do not have to be jumbled up (as with actual Gita’s out there) to draw meaning in English if they are given the correct meaning and sure the end result of drawing this meaning is not English in the way English is spoken but at the least it does justice for the Sanskrit language and meaning for people who have affinity for it’s melody. The Sanskrit language all of it is not intact, Hindi at times sounds like urdu ( or it is close to urdu) and Telugu is not exactly Sanskrit though it is close relative as with other Indian languages. What I want to say is Sanskrit no longer exists, it cannot be authentic in it’s form in the way we would only associate with certain people or region. Since the first time I opened Gita I felt like I was reading a form of Telugu Sanskrit that I did not quite understand and it has become my karma to do this work, and I am on my own on this journey. I have even created my own shabda table also.

I would like to mention this about na (not) na (my) (with a line on a) and nah. I have used it in all these contexts.  

Na – to mean not.

Na (with a line on a) to mean my.

Nah — to mean belonging to whatever is being discussed.

A picture of the shabdha table I created.

I am not sure how people study Sanskrit or if this is relevant, but this is how the words made sense to me in English. 

A picture of my dictionary I am keeping along with my work, if you have not seen it already. 


Anyway, these are some notes into my work with index a. Thanks for taking a look!

A – done!


I want to share that I have achieved a milestone with Gita, that is I have finished working on Index a, close to 114 verses that I taught myself word to word. It  took me 2/12 years to get through index a. 
I know I am not working on it chapter by chapter but that it never made sense to me how it was traditionally studied. Please also see my post on “the reason for this” under the Bhagavad Gita category of my blog to know more. 

Here is the link.

So how this link works is it starts off with the last verse in Index a and takes you to the top of the index. When you get to the bottom of each page you keep clicking on the older posts (the orange box) or previous box till you get to the end of it.  Unfortunately, this is the easiest way to read all my work without clicking on each verse.

I know I am not working on it chapter by chapter and going through it from an index makes the verses random, but I still understand the verse for verse and it’s message. I want you to see my work, for the message of the Sanskrit language about the dynamics of this world and Gita’s purpose. 

I hope you all enjoy reading my work. It will take about less than 2 hours to finish going through all the verses. I have included a picture of what it says in Gita, so you can compare the work I have done with Gita and can appreciate what I have done. And how I am able to do justice for the Sanskrit language in the way it is understood in English! 

Thank you for taking the time, it means a lot to me!

I want to add here what going through Index A has taught me about Gita from my own work.

God wants you to be devotee of God (verses 8.5 /2.34/ 12.16) (I don’t think it matters the religion)

God wants to you do dharma or donate towards cause you cherish being the light for those people or cause (verses 17.22/ 16.17/ 17.7/ 2.33)

God says know atma (or soul), it is also the solution by which one a pervade in this world (verses 6.30/ 6.32).

God wants you to practice yoga, for control of breath and senses, equilibrium and even perfection (verses 4.29/ 4.4/4.30/12.9).

God’s influence of Agni on science of action (verses 6.1 / 12.10/ 15.2/ 9.30/ 16.15).

God’s influence in all this with prakriti vidha, the manner in which we all exist (18.14/ 4.6).

God’s purpose for Gita (1.7/ 8.18/ 3.39).

ayuh-sattva-balarogya 17.8




rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ

Āyuḥ- for one’s well being 

Sattva- done in mode of goodness

balārogya-strength that is from health

Sukha-is happy

Prīti-shows sweetness

vivardhanāḥ -revolved around donated wealth

rasyāḥ -emotions 

snigdhāḥ -of softness

sthirā -is stable

hṛidyā -the heart is

āhārāḥ -source of food when considering 

Sāttvika-priyāḥ- people of such are in mode of goodness are dear to me

Full meaning – for one’s well being, done in the mode of goodness, strength that is from health, is happy, shows sweetness, revolved around donating wealth, emotions of softness, is stable, heart source of food when considering, people of such are in mode of goodness and are dear to me. 

What does it say in Gita?


I don’t think rasyah here means juicy though that is a word for juicy, the word following that snigdhah having a personality of softness would have to make sense. This verse nonetheless is about sttavika mode and that also includes the mention of heart healthy foods.

ayudhanam aham vajram 10.28



āyudhānām ahaṁ vajraṁ dhenūnām asmi kāmadhuk

prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ

āyudhānām -of the weapons 

ahaṁ -I am 

vajraṁ -the jewel 

dhenūnām – among the thirsts 

asmi -this

kāmadhuk -love free of sorrow

prajanaś -of that ruling people 

cāsmi also this

kandarpaḥ -the cupid 

sarpāṇām -of the snakes 

asmi -this

vāsukiḥ -vasukhi

Full meaning – of the weapons I am the jewel, among thirsts love free of sorrow, of that ruling people also this, the cupid, of the snakes this, vasukhi. 

What does it say in Gita?


ayatih sraddayopeto yogac 6.37



ayatiḥ śraddhayopeto yogāc calita-mānasaḥ

aprāpya yoga-sansiddhiṁ kāṅ gatiṁ kṛiṣhṇa gacchati

ayatiḥ -I welcome 

śraddhayopeto -the seat of faith

yogāc -the spiritual path of yoga

calita-mānasaḥ -to resign or give up -with mind

aprāpya -unable to achieve

yoga-sansiddhiṁ -yoga – perfection from it

kām -unto what

gatiṁ kṛiṣhṇa gacchati -it is fated- krishna -I am to attain 

Full meaning – I welcome the seat of faith, the spiritual path of yoga, to resign or give up with the mind, unable to achieve perfection from yoga, unto what is fated krishna I am to attain. 

In the actual text, Arjuna speaks these words. 


This is asking Krishna what is the fate of man, where as I am saying is fate of man is Krishna anyway, if one cannot participate in yoga for perfection.

ayanesu ca sarvesu 1.11



ayaneṣu ca sarveṣu yathā-bhāgamavasthitāḥ

bhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi

ayaneṣu -the motion or the course to take

ca -also 

sarveṣu -of the entire

yathā-bhāgamavasthitāḥ-  is divided into parts

bhīṣhmamevābhirakṣhantu -bhisma surely be there to defend us

bhavantaḥ -in the open arena

sarva -the entire

eva -surely 

hi -indeed

Full meaning – the motion or the course of military action to take also of the entire is divided into parts. Bhisma surely be there to defend us in the open area, the entire surely indeed. 


I don’t think this verse is speaking of protecting Bhisma but rather being protected by Bishma in the open arena. And from what I know of Bhisma I don’t think he needs protection and also especially if it is said he is the only person to be Sri Krishna’s opponent in all this.

ayuktah prakritah 18.28



ayuktaḥ prākṛitaḥ stabdhaḥ śaṭho naiṣkṛitiko ‘lasaḥ

viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate

ayuktaḥ -to not want to be fit or to be united or joined with 

prākṛitaḥ -is in likeliness to

stabdhaḥ -having pride

śaṭho -annoyed by 

Naiṣkṛitiko’lasaḥ-unselfish works of action 

viṣādī -in the dejected 

dīrgha-sūtrī -sorrowful listening 

ca -als0 

kartā -doer

tāmasa -in the mode of ignorance 

ucyate- it is said 

Full meaning – to not want to be fit or to be united or joined with is in likeliness to having pride, annoyed by unselfish works of actions, in the dejected, listening to the sorrows, also doer in the mode of ignorance it is said.


I don’t think the terms unsteady, vulgar, arrogant or deceitful are there in the verse in Sanskrit.

avyakto yam achinto yam 2.25



avyakto ’yam achintyo ’yam avikāryo ’yam ucyate

tasmādevaṁ viditvainaṁ nānuśocitum arhasi

avyakto ’yam – eternal

achintyo ’yam – that you ponder over (in life’s matters) 

avikāryo ’yam -those are duties

ucyate -it is said

tasmādevaṁ -therefore thus (tasmad evam)

viditvainaṁ -having known this

nānuśocitum -not think about yourself

arhasi-to be a worthy person

Full meaning – eternal that you ponder over in life matter’s, those are duties it is said. Therefore thus having known this not think about yourself to be a worthy person. 


I don’t know what this is saying, knowing him (the self) or is it the God they are talking about if talking about know the unmanifest, inconceivable, unmodifiable, so then it is improper to mourn for him, why would you mourn for God at all? You approach God through devotion that is through prayer and meditation. 

avyakto ksara ityuktas 8.21



avyakto kṣara ityuktas tam āhuḥ paramāṁ gatim

yaṁ prāpya na nivartante tad dhāma paramaṁ mama

avyakto kṣara ityuktas -eternal, the final this that is be in union that is fit to be proper person for 

tam -that

āhuḥ – well being

paramāṁ -is supreme

gatim – fated as 

yaṁ -which 

prāpya – is the source of shelter or salvation for (or refreshment)

na -my 

nivartante – attainment of liberation

tad -when

dhāma -in the abode 

paramaṁ -is supreme  

mama -of mine

Full meaning -Eternal, the final this, that is to be united to be a fit person for that well being is supreme, fated as which is the source of shelter or salvation for my attainment of liberation when in the adobe is supreme of mine. 

This is talking about the adobe or residence of God that is supreme for the reason that is the source of shelter or salvation for attainment of liberation to be united to be a  fit person. 

What does it say in Gita?


It says, “know that state, which is called the unmanifested and the imperishable to the ultimate goal of all.” I understand this, but I feel when a person dies the soul leaves the body, my question that is not answered yet is how does the spirit live on? Also, what I know is very few are reborn, or imperishable but this does not however apply to millions and millions of that exist in this world.

avyaktad vyaktayah 8.18



avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame

rātryāgame pralīyante tatraivāvyakta-sanjñake

avyaktād -eternal when

vyaktayaḥ -individuals who 

sarvāḥ -in the entire

prabhavanty -show their influence

aharāgame -providing food for the damaged  lives

rātryāgame -restful nights for the damaged  lives

pralīyante -a garland unto those

tatraivāvyakta-samjñake -there upon certainly the individual doing -equal to knowledge gained 

Full meaning – eternal when individual who in the entire show their influence providing food for the damaged lives, restful night for the damaged lives, a garland unto to those there upon certainly the individual doing equal to knowledge gained. 


I don’t know where a “night of Brahma” comes from, there is no word for Brahma in the entire verse, I don’t think ratry agame means that at all. And avyvakata samjnake means, “what is called unmanisfest,” there is the word sam meaning equal and Jna meaning knowledge what happened to that meaning in the word?