anye tvevam ajanantah 13.25

13.25

anye tvevam ajānantaḥ śrutvānyebhya upāsate

tepi cātitaranty eva mṛityuṁ śruti-parāyaṇāḥ

 

anye – say

tvevam -shall get from

ajānantaḥ – that is unknown to us

śrutvānyebhya -the significance of that which is heard 

upāsate- from worship/service to God

tepi -is digested 

cā – also

atitaranty -with the coming of the guests

eva – surely

mṛityuṁ -immortal is the

Śruti-parāyaṇāḥ- act of hearing (sruti), reading as a whole from the scriptures (parayanamu)

Full meaning: 

Say, shall get from that is unknown to us the significance of that which is heard from worship/service to God, is digested also with the coming of the guests surely, immortal is the act of hearing, reading as a whole from the scriptures. 

 

 

 

What does it say in Gita?

Evam is the all this in the manner described, but the word is tvevam.

Here is the meaning in Gita. There are still others who being unfit to follow the disciples described before for the lack of knowledge of yoga sastra and vedas — who are these other’s exactly, so most people have the knoweldge? So among the millions of people and people taking intrest in Isha, or Jk yog, isckon or rama krishna order who exactly is fit or unfit? There are people simply unfit to follow the disciplines to follow yoga sastra or the vedas because they lack the knowledge? Who really decides who is fit and has the knowledge? And what does that look like? In our world. 

This verse is speaking of the tradition or significance of the act of hearing, the Sanskrit tradition of reciting the mantras the extent of knowledge or depth of which is not always known to us.

Anye ca bahvah 1.9

1.9

anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ

nānā-śastra-praharaṇāḥ sarve yuddha-viśāradāḥ

 

anye – say

ca -also

bahvah -with emotion

śūrā – the heroes

madarthe -for the sake of meaning 

tyaktajīvitāḥ – sacrificed (tyakta) this life (jivaitah)

nānā-śastra-praharaṇāḥ -to each their own sastra (nana sastra) taking a blow (praharanah)

sarve – the entire

Yuddha-viśāradāḥ -that fought in the battle (yuddha) are learned men to be celebrated. 

 

Full meaning: Say also with emotion the heroes for the sake of meaning sacrificed their life to each their own sastra taking a blow the entire that fought in the battle are learned men to be celebrated. 

 

What does it say in Gita?

Now, the words are jumbled again to start off with mad arthe? And I am not sure I understand what seasoned warriors are….? 

It is saying all that fought with each their own sastra are learned men to be celebrated. 

 

 

The reason for this

The reason for this.  

To have one book in my solitude that made sense to me in the way it does justice to the sacred language Sanskrit.  It is only in solitude we truly understand ourselves and are closer to God, the truths of scripture of mankind.

How is the work I am doing with Gita different?

The way I am translating is in the way language is read that is left to right. Also, how the Sanskrit language is spoken, memorized and understood.

I am not jumbling words to make meaning out of the Sanskrit verse. Take a look at the post “my Sanskrit interpretations on my blog.” It is important the words are given correct meaning for this. Though I do realize Sanskrit is a language in its own right and might not share the same rules of other languages. 

 Every sentence is a stand alone sentence and it is not necessary to see it as Arjuna uvacha or Bhagavan uvacha or Sanjaya uvacha, if that is the case the verse itself will reveal that information.

Following the index is a different way of going about it than how Bhagavad Gita has traditionally been studied or the languages Sanskrit or Telugu. You may pleasantly be surprised (to know that I have done this work and with sandhis and words by looking at the English transliteration of the language) if your intellects permits the understanding and for this reason the regard and the value of the mother tongue.

I would also like to mention I don’t believe anyone has invested time into this as I have to do justice for the how Sanskrit language should be understood. That affinity of knowing the value of Sanskrit language can be felt with our minds, speech, and music.

The literal translation (not the transliteration) in English does not change from Gita to Gita though there are numerous commentaries. The literal translation in English in many texts does not do justice for the Sanskrit language and I also believe it is not correct, and so I have taken it upon myself to understand verse by verse following the index. I do not want to jump a head but the irony of it is the very first verse in Index is about Jna yoga fixed in charity to be sung and the last verse in the index is yoga-yukto visuddhatma, to imply the end of the yoga to be united with for a dejected soul. There are other yoga’s bhakti yoga, karma yoga but because of first verse in the index and  the last and how I am going about it, tells me Gita is about Jna yoga. If you had to think about what Jna yoga means you would see the obviousness of it and would it not include the knowledge of other yogas?

I am using 2 different dictionaries and my own awareness of language, and what one has to do is use their intellect to understand what makes more sense. It is what we owe to mother tongue Sanskrit. I am though from Andhra and Telugu is the spoken language.

I do believe people have moved historically and Sanskrit language is no longer a spoken language. In my opinion it was absorbed by regional languages and so for this reason the words are said differently though the words are of Sanskrit language.

Lastly, a person who is likely to understand my work and acknowledge would have Jna. This is more than in a literal sense people think of Jna, meaning knowledge. A person having awareness for the mother tongue would know what is meant by this.

If my translation of Gita is work that makes sense to you or come to appreciate, what does it tell you about the world we live in and truth of my experience written on the blog? Since we are all of different capacities in life I will let your body and intellect make the judgement about who I am or what this is all about.

I know this body, the spirit knows this body. That is the priceless truth.

 

I would like to mention that mother Durga in particular is mentioned in Gita. Take a look and think about how this is so in Gita.

One example, the verse 2.47.
karmaṇy-evādhikāras te mā phaleṣhu kadāchana
mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi

Second example, one of the meditation verses of Gita.
https://iksvakave.wordpress.com/category/iksvakave-entries-am-i-a-hindu/meditation-verse-on-gita/

Third example, 7.12
https://iksvakave.wordpress.com/2019/07/24/abhisandhaya-tu-phalam-17-12/

 

Take a look at my work on Gita with Index A on the blog (@the bottom of right column with all the posts). Thank you for taking the time. 

Anudvesa-karam 17.15

17.15

anudvesa-karaṁ vākyaṁ satyaṁ priya-hitaṁ ca yat

svādhyāyābhyasanaṁ caiva vāṅ-mayaṁ tapa ucyate

 

anudvesa-karaṁ – to speak of dislike or hatred – is pungent that is the hotness of taste

vākyaṁ -the words of speech

satyaṁ -the truthfulness of it

priya-hitaṁ -is dear-beneficial 

ca -also

yat- the effort or endeavor 

svādhyāyābhyasanaṁ – of own self studying the scriptures exercised to show its worthiness  

caiva -certainly 

vāṅ-mayaṁ -the sounds of language 

tapa -with burning 

ucyate – it is said

 

Full meaning:

To speak of dislike or hatred is like pungent that is the hotness of taste. The words of speech, the truthfulness of it is dear-beneficial also. The effort or endeavor of own self studying the scriptures exercised to show its worthiness, certainly the sounds of language with burning, it is said. 

Think about why we listen to or read anything in this world, for the sounds of language, that move and transform us. The scripture of mankind. 

What does it say in Gita?

Anudvega-karam is not, it is not painful. 

Speaking words that are true could also cause unpleasantness in people. What this is saying is the truthfulness of words of speech is dear and beneficial. So it should be how one communicates that in speech. It should not be like pungent or hotness in taste. The point is also people have to see that it is beneficial and that is either likely or unlikely one would.

Basically words of speech  the truthfulness of it should not show enmity. 

This reminds me of the truthfulness in words of speech of Gandhi or Martin Luther King despite their experience. Or words of this establishment that start with we the people. Or the words of the people that empower us like Wayne Dyer or Oprah and others.  The sounds of language that draw us near or take us far are priceless! 

 

 

 

 

anubandham ksayam himsam 18.25

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

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

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)

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

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

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… ?