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Aside
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 endearment
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 endearment 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 endearment 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 they reap after death actions performed with desire? So then desire is okay or not okay or wait till after death to reap it’s benefits? 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 or a 6th sense to understand or appreciate this, and with the work I am doing. That kind of acknowledgement with our bodies is priceless!

18.12 Anistam istam misram

Aside
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. 

 

 

 

Ananyacetah satatam 8.14

Aside
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.

 

Ananyas cintayanto mam 9.22

Aside
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?

Anantas casmi naganam 10.29