Category Archives: Iksvakave Entries — Am I a Hindu?

Am I a Hindu?

anapeksah sucir daksa 12.16

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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.

Anadi-madhyantam 11.19

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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.

 

 

aksaram brahma paramam 8.3

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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?

Aham vaisvanaro bhutva 15.14

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15.14

ahaṁ vaiśvānaro bhūtvā prāṇināṁ deham āśritaḥ

prāṇāpāna-samāyuktaḥ pacāmy annaṁ chatur-vidham

 

ahaṁ – I am 

vaiśvānaro – vaisvanaro (the suns)

bhūtvā – of the living entity 

prāṇināṁ -the life force in

deham -the body

āśritaḥ-that takes shelter/rest

prāṇāpāna-samāyuktaḥ -under the regarded sacred syllable OM (pranavamu/pranapana)

the person fit to be joined with equal to (sama yuktah)

pacāmy -distributing 

annaṁ -the food of the

chatur-vidham- path of the 4 vedas 

 

Full meaning:

I am vaisvanaro, of the living entity. The life force in the body that takes shelter/rest under the regarded sacred syllable OM, the person fit to be joined with equal to distributing the food of the path of the 4 vedas. 

Imagine that Hindu for the yogic experience!!! 

I would like to know about the word visvanaro as it applies to vishnavism. 

What does it say in Gita?

In Gita, it says, based in the body of living beings, I manifest as the digestive fire Vaisvanara. I am saying, what I have come to understand through my translations about the function of this world is, the digestive fire is all pervading. And it says, in combination with vital energies known as prana and apana, I know prana is a vital energy, now I do not know what is apana, these 2 energies digest the four kinds of food taken? What are these 4 kinds of food called here as catur vidham? And how does “apana” digest the food {:)? It does not make a whole lot of sense . 

This is what I have a problem with. The literal translation, it does not change from Gita to Gita, though the commentaries and explanations do. The words catur vidham means the path of the 4 vedas. Take a look at the meaning I have for this again.

 

Truth

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The truth of this spiritual journey what I experienced was unreal both good and bad, that bad was not true to who I am. I am now free from that entire experience and at peace. It probably shows. I did have a good intention and reason for starting the blog. What the living saw through my eyes, learned from me and taught me in turn about themselves and life was priceless. You are as well as me now owners of all of that education.  The bodies with which I was understood, let that be the shinning and blessing in your life. I have been blessed by the GOD of this race, the weight of which was felt in my hand. I am grateful to be acquainted by people under the flag. I do want to say this though if what people understand in this world is also a like for Trump and crucification of Jesus (please forgive me for using it in this manner), what people understood, wanted for me and did not want and prove of me was also just that in this world. This is also accordingly, not having eyes and senses and of the bodies recognized by a DOT. This is perhaps the reason for science of action (karma) as we cycle through this universe to learn about ourselves, others and this world. Lucky me, I am blessed by spirit for who I am in this world. All that took place in that spiritual process I am on my own and have to live with because I don’t think anyone would understand experiencing spirit in relative terms, and all that happened after my grandpa had died and with Surya Namaskaram.  I count God’s blessing everyday for making Gita true for me in the way it is speaking to me.

I do want to say AmeriCA, I hope you like reading my blog, sounds naïve does it not. I do know and am aware of the fact it is a home to many, many, kinds of people that might not necessarily understand all or any of this. However, I say it affectionately because this was the ground that I have walked on, shaped me to be a person I am today and my home. AmeriCA. 

Truth is priceless is it not. Not something all of us can wrap our heads around but all I can hope for is (from all of this) you recognize it some where in your spirit. 

 

My sanskrit interpretations and can you appreciate it?

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My argument for my interpretations.

The language is read from left to right (at least Sanskrit is ) and when it is translated into english sure there will be some differences in the way a sentence is understood but the words do not have to jumbled up to make meaning, and if the words are given the correct meaning it can be understood the way it is meant to be understood reading from left to right. When Sanskrit is read and practiced that way, it should be understood that way. The beauty of veda is it should allow you to close eyes in the way you can ponder its measure. See my translation or interpretation of the verses word to word and the full meaning and see if you can appreciate it.

 

Sanskrit is no longer a spoken language. It has been absorbed by regional languages and the ending of these words have that regional language spelling or dialect but it does not change that the word comes from Sanskrit. Too often it is said not be sanskrit because it is not spelled the same way or enunciated the same way. Telugu’s do not all enunciate or speak the same way or understand the words the same way. 

 

What I am seeing when I open Gita is form of Telugu that is not understood in the way either Telugu or Sanskrit is studied at present day. If 1.42 Gita patanti means fall down, there might be validity to my argument about the work that I am doing. And as with many other words. Please also take a look at all that I have posted and my meaning of sahanavavatu, and Gita meditation verse also to know what I am speaking of.

 

I might be on my own with what I am doing I neither knowing Telugu well, or Sanskrit and am only to rely on the way I am seeing the meaning how it is speaking to me and my spiritual experience.  

 

When a verse is translated it should have this flow of language and understanding. Take for example 1.32 and 1.33.

1.32-1.33

na kāṅkṣe vijayam kṛiṣhṇa na ca rājyaṁ sukhāni ca
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no rājyaṁ bhogāḥ sukhāni ca
ta ime’ vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca

 

The meaning online.

https://www.holy-bhagavad-gita.org/chapter/1/verse/32-33

 

I combined 1.32 and 1.33. JK yog webiste also has it this way. Tapasyananda’a version has 1.32 and 1.33-1.34 combined. One thing noticed about the JK yog website was the “h” was added to a lot of words where there is no “h” in the way it is written in sanskrit, for example “ca” and many other words. Other versions of text do not have this “h” in the words, the Sanskrit of the transliteration to English is as is!

 

My meaning

1.32-1.33

na kāṅkṣe vijayaṁ kṛiṣhṇa na ca rājyam sukhāni ca
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā
yeṣām arthe kāṅkṣitaṁ no rājyam bhogāḥ sukhāni ca
ta ime’ vasthitā yuddhe prāṇāṁs tyaktvā dhanāni ca

na – not

kāṅkṣe – do I desire

vijayaṁ – victory

kṛiṣhṇa – krishna

na – not

ca – also

rājyam – having the kingdom

sukhāni  – the happiness from it

ca – also

kim- why

no – even

rājyena – if I am the king

govinda – all will be gone or have to be given up in the end

kiṁm – why

bhogair – the luxuries

jīvitena – by which to live this life

vā – either

yeṣām – the thrown out or discarded

arthe  – meaning

kāṅkṣitaṁ – that I desired to know

No – even

rājyam – having the kingdom

bhogāḥ – the luxuries of it

sukhāni – will bring about that happiness

ca – also

ta ime’ – you are

vasthitā – true, the reality of which is

yuddhe – to fight

prāṇāṁs – with one’s life

tyaktvā – is to sacrifice

dhanāni – the wealth they have

ca – also

 

Full meaning: Not do I desire victory Krishna. Not also having the kingdom the happiness from it also. Why even if I am the king all will be gone or have to be given up in the end. Why the luxuries by which to live this life or either the thrown out or discarded meaning that I desired to know; even if having the kingdom the luxuries of it, will bring about that happiness also. You are true, the reality of which is, to fight with one’s life is to sacrifice the wealth they have also. 

 

I chose this verse for my argument to be understood. Govinda means all is gone in the end or must be given up in the end, and what is chanted by the people going up to the vekateswara in Thirupati, it is how Telugu’s use it. Govinda does not necessarily only mean a name of krishna. Why does the poet use Govinda here and not Krishna or madhu sudana in this particular verse, that should be thought about also to understand why it makes sense to me that way.

This particular verse and the meaning I have is not that much different from what is in the text if are looking for the gist of it. There are verses where my meaning makes a difference that you can see. I suggest you look at some of the other verses I have translated or interpreted below.  I hope what I am doing can be understood and appreciated.  

https://iksvakave.wordpress.com/2019/07/14/17-22-adesa-kale-yad-danam/ 

https://iksvakave.wordpress.com/2012/04/23/gita-4-38/

https://iksvakave.wordpress.com/category/iksvakave-entries-am-i-a-hindu/meditation-verse-on-gita/

https://iksvakave.wordpress.com/category/iksvakave-entries-am-i-a-hindu/sahanavavatu-mantra/

Thank you for taking the time!

 

17.22 Adesa-kale yad danam

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17.22(1)

17.22(2)

 

Gita 17.22

adeśa-kāle yad dānam apātrebhyaś ca dīyate
asatkṛitam avajñātaṁ tat tāmasam udāhṛitam

 

adeśa-kāle – The county’s region/land dream is of

yad -when

dānam -one donates or gives to

apātrebhyas – the unworthy/undeserving that we fear

ca – also

dīyate – the light you offer in the form of charity

asatkṛitam – done performed for the unreal

avajñātaṁ – having awareness of this knowledge/wisdom unto

tat – that

tāmasam – ignorance in us

udāhṛitam – is said to be an illustration of this

 

Full meaning:

The country’s region/land dream of is when one donates or gives to the unworthy/undeserving that we fear also, is the light you offer in the form of charity done performed for the unreal. Having awareness of this knowledge/wisdom from that ignorance in us is said to be an illustration of this.

 

 

What does it say in Gita?

17.22 text

The gift that is made at an improper time and place, to an unworthy recipient, unceremoniously and in a slighting manner that is said to be the nature of Tamas.

I do not believe the gifts are given this way, it is not without thoughtfulness. The nature of gift giving hopefully it is not for the unceremonious act that is happening in the nature of tamas or mode of ignorance.

The words are jumbled up again to draw meaning. After adesa-kale comes apatrebhyah?

There is no word for gift, “danam” stands for charity.

When you are reading Sanskrit from left to right you should be able to close your eyes to what it is you are reading, for example adesa kale yad danam to say country’s region or land dream is of when one donates. So starting a verse with a gift that is made at a improper place in time I don’t think is what this Sanskrit verse means.

asatkrtam- sat being real and asat being unreal and krtam is what is done or performed.

avajnatam- used in Telugu as avajna.

apatrebhyas – I used the Telugu word apatramu and bhyas. I want to add here just because a word is spelled differently and absorbed in other regional languages it does not change the root of the word is sanskrit.

If in chapter 1, text 42 there is a word patanti which means fall down, there must be truth to what I am doing. Patanti resembles lot like the Telugu word for fall down. It is not said or enunciated the same way or spelled in the same exact way as in the Gita text. Sanskrit is also a extinct language, it is no longer spoken. Telugu’s alone all do not speak the language the same way. I gave this as a example to say there maybe truth to what I am doing.

 

 

 

 

4.24 Gita Brahmarpanam

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4.24

 

brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam

brahmaiva tena gantavyaṁ brahma-karma-samādhinā

 

What it says in Gita.

4.24 Gita

 

I have questions about this, the word to word analysis of what is written in Gita.

The offering is Brahman? What type of offering is this? Do we offer to Brahman in the way that term in used in Sanskrit, the consciousness that is one. The oblations is brahman. What are these oblations or offerings that are to brahman? To the fire that is brahman by the scrificer who is brahman. Do you offer to brahman in the form of sacrificial rites to the fire that is Brahman? You can pray to brahman this way? And are each of us Brahman? Is this the way the non-dualists think of the ultimate reality? The one who has aborption in work as brahman so he alone can be reached the brahman?  So you are doing work as performing rites as brahman? A person who is abosbored in this (sacrificial rites) alone can be reached to brahman? What then happens to the ultimate reality that is the consciousness?

The full meaning written in Gita for it.

To one of the above description, the ladle with which offering is made and the oblations are brahman. And the sacrificial rite (which is brahman) is performed by the sacrificer who is brahman, the fire which too is brahman. He who is thus absorbed in the work as Brahman, attains to Bhrahman alone.  

What is “to the one above description,” there are no sanskrit words written like that in the verse. The ladle (long spoon) which offering is made, the oblations to brahman, this so called sacrificial rite with the ladle to the fire is brahman?. There are no Sanskrit words in the verse describing this ladle. I don’t believe this is brahman or performed by the sacrificer who is brahman so then each of us are now brahman? A person absorbed in this work or sacrificial rite “as brahman” attains brahman alone? What was in the book made no sense to me.

I do not think they are talking about the food as an offering, more like the sacrificial rites offered to Brahman which too, is the fire.

Hindus do perform sacrificial rites to agni. The person performing the sacrifice is not brahman, he is brahmana. The meaning of Hutam is called or summoned or invited during this sacrificial rites. Hindus do have a word for food in sanskrit that is Anna. I don’t think this sacrifice rites performed with the ladle have anything to do with food we physically consume, it even says it for the fire that is brahman.  I don’t believe we are called the sacrificer that is brahaman, there are many other terms in Sanskrit to describe our experience and existence here, example jiva, manava etc. and other terms used alongside with other Sanskrit words and philosophy. Our absorption of work is not brahman we have other sanskrit terms to describe that work and or actions such as karma etc. If brahman is consciousness and ultimate reality believed by the non – dualists how is it he alone attain brahman?  And is it “he”? Does the verse specify that?

My meaning or how I understood 4.24

brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam

brahmaiva tena gantavyaṁ brahma-karma-samādhinā

 

brahmārpaṇaṁ – contribution or offering to brahma

brahma havir – is that we had and given up (havaninstu)

brahmāgnau  – to the fire that is brahma

brahmaṇā hutam – when called summoned invited by the priests (brahmana)

Brahmaiva – to brahma certainly

tena – when brings about (tena)

gantavyaṁ – an hour in time unknown to free us from sorrow (ganta/hour avyadha/freedom from sorrow)

brahma-karma-samādhinā – that is the brahma karma samadhina.

 

Brahama-karma-samadhina- where we go in the end, or our grave in the end is samadhina.  our spiritual process there upon. The fire that is also the brahman. The word samaadhi literally means grave in Sanskrit, but Hindu’s do not bury their dead.  The word samadhi also implies contemplation and self-reflection after renouncing from this world. Meaning after being gone, perhaps for Hindus, that samadhi is brahma since there is no other way of understanding grave in a literal sense. The words brahama-karma-samdhina reflect this.

 

What is this brahma karma samadhi (grave) and where is it, clearly the verse is saying that is the brahma karma samadhi, is also the fire which is brahman. Is this where the science of action is taking place (the sun)? Why is is not agni, or aditya or surya, how do we differentiate from brahman that is also the fire as described in the verse from these other terms that stand for fire, or the sun god where the science of action is taking place. How does our body go there when it is being cremated here on earth. What takes it there? Why is it brahma karma samadhina? What happens there? The spiritual process there upon, what does that look like. For example, how do we live in spirit (sanskrit term being Bhutva). Believe me there is truth to that, spirit and soul not invented and there for a reason. 

I do know this though despite all of our spiritual place and process it is the practical life we have to live day in and day out, our existence here though is with that ultimate reality.  I can write more, but what the world can’t see, touch and feel themselves or relate to from experiential knowledge one does not understand. As it is we have trouble understanding what is, so it is better to understand it as solely your own experience and have to live with it knowing that.

Okay, something to think about. Has anyone see the sun from the telescopes at Kittpeak? It looked blue when I saw it from one of the telescopes. Not like the blazing hues of red, orange, and yellow we see with the naked eyes. I don’t know why that is, or what I was looking at. The candle light has the similar blue at the base of the flame.  These are just some thoughts, I know the sky is also blue but I don’t know why that is either. What I do know and understand is the sun to be the science of action, what is directly observed by the hindus in the form of surya namaskaram and prayers to sun and also worshiped or summoned upon during rituals to agni.

The Hindu Worship

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Hindu way of life is that of a personal god. Whether it is the prayer in front of the altar at home, or the way one approaches and receives god at the temples or the Hindu texts one decides to dwell in, it is the idea of personal God. There is no congregation or authority that dictates one right or wrong. It is perceived we are not without a sense, peoples sense and sensibility in their approach, time and place decides what is understood and yet to be understood in this personal relationship worship of God.