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?

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. 

 

Now why is it the God of waters? I have an idea. In this religion they spell God in the that way, and wear Dot to signify obedience to God.

What does it say in Gita?

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 behaviors, the senses, belief in God) and the mystery of birth (navyayatma). 

What does it say in Gita?

 

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

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.

amanitvam adambhitvam 13.7

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

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. 

 

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 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?