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A simple, modern translation and explanation of the Bhagavad Gita with shloka (verse) meaning

~ Gita Journey is a straightforward, modern, contemporary, basic explanation and commentary of the Bhagawat Gita, with Sanskrit to English word meanings. Each shloka (verse) is explained in detail. An introduction to the Bhagavad Gita along with study resources can also be found here. A summary of each chapter of the Bhagavad Gita is also included. It does not matter whether you are a student, a retiree, a professional, a mom, a dad or a housewife – no prior knowledge is needed.

A simple, modern translation and explanation of the Bhagavad Gita with shloka (verse) meaning

Category Archives: ajaanantaha

Bhagavad Gita Verse 25, Chapter 13

26 Saturday Jan 2013

Posted by skr_2011 in 13.25, ajaanantaha, anye, anyebhyaha, atitaranti, chapter 13 verse 25, eva, evam, mrityum, shrutiparaayanaahaa, shrutvaa, te, upaasate

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anye tvevamajaanantaha shrutvaanyebhya upaasate |
tepi chaatitarantyeva mrityum shrutiparaayanaahaa || 25 ||

 
But others, not knowing this, worship what they hear from others. Those who follow what they have heard, they too overcome death.
 
anye : others
tu : but
evam : this
ajaanantaha : do not know
shrutvaa : hearing
anyebhyaha : from others
upaasate : worship
te : they
api : too
cha : and
atitaranti : overcome
eva : surely
mrityum : death
shrutiparaayanaahaa : those who follow what they hear
 
Whenever we want to learn something new, we do one of two things. We either listen to the advice of an expert, or read a book written by an expert. We study their teachings, we put their teachings into practice. Slowly, we begin to understand what they are talking about, and someday, become an expert ourselves. All this becomes possible only when we have faith in the teacher, and when we diligently follow their instructions. The forum in which we obtain knowledge through contact with knowers of that which is the ultimate reality, the “sanga” with the “sat”, is known as “satsanga”.
 
Shri Krishna says that if we are not qualified to follow any of the techniques mentioned in the previous shloka – dhyaana, saankhya or karma yoga – we need not worry. We can obtain the same result of those techniques if we find a competent guru and diligently follow the path prescribed by them. Just hearing the teaching is not enough. If the doctor gives you a list of foods to avoid eating, you will not improve your health unless you follow their instructions. Similarly, we must become “shruti paraayanaha”, uphold the teachings as the ultimate goal of our lives. Satsanga should become an integral part of our lives.
 
So then, what is the result of those who follow this path? They will be able to overcome death, in other words, they will achieve liberation. Death does not just refer to the loss of the physical body. Every time we get fascinated by the material world and rush to act with selfish desires, we forget our true nature and take on the role of a doer, an experiencer, a meritorious actor or “puntyaatmaa” or a sinner. Each time we forget our true nature as the blissful eternal essence to rush out into the world and eventually experience sorrow, we “die” as it were. So therefore, Shri Krishna says that one who simply follows the instructions of their guru diligently will overcome death.
 
In these two shlokas, Shri Krishna covered the types of spiritual techniques required to access the Purusha within. He now begins a new topic in the next shloka.

Bhagavad Gita Verse 11, Chapter 9

06 Monday Aug 2012

Posted by skr_2011 in 9.11, aashritam, ajaanantaha, avajaanantaha, bhaavam, bhootamaheshwaram, chapter 9 verse 11, maam, maanusheem, mama, moodhaahaa, param, tanum

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avajaananti maam moodhaa maanusheem tanumaashritam |
param bhaavamajaananto mama bhootamaheshwaram || 11 ||

 
Resorting to a human form, foolish people insult me, not knowing my supreme nature as the overlord of all beings.
 
avajaanantaha : insult
maam : me
moodhaahaa : foolish people
maanusheem : human
tanum : form
aashritam : resorting to
param : supreme
bhaavam : nature
ajaanantaha : not knowing
mama : my
bhootamaheshwaram : overlord of all beings
 
Removal of all misconceptions of Ishvara is one of the recurring themes of this chapter. Even though Shri Krishna has repeatedly defined Ishvara as infinite, many people still get stuck with one form of Ishvara or the other. In this shloka, Shri Krishna terms such people foolish, and their behaviour insulting.
 
Now, many of us were conditioned by our cultures to believe that Ishvara is something that is far away, and will take years and years of devotion to achieve. But Shri Krishna, through the Gita, has revealed to us the true nature of Ishvara as infinite, all-pervading and available right here and now. To ensure that we do not revert back to our old ways of thinking, Shri Krishna uses a strong term to refer to such people: foolish.
 
Even before we go to the level of Ishvara, we commit the error of thinking that our eternal essence, our self, is our human body only. Removing this erroneous notion was the message of the second chapter. In the same way, we are likely to think of Ishvara as a finite form, and in doing so, treat everything else in the world with disregard.
 
Shri Krishna says that such an attitude is personally insulting to Ishvara, who is the supreme controller of the universe. It is like introducing a Nobel peace prize winner as an ordinary citizen, or to think that a junior police officer is the be-all and end-all of a country’s government. People with such erroneous notions can cause a great deal of harm to themselves, as is pointed out in the next shloka.

Bhagavad Gita Verse 24, Chapter 7

21 Thursday Jun 2012

Posted by skr_2011 in 7.24, aapannam, abuddhayaha, ajaanantaha, anuttamam, avyaktam, avyayam, bhaavam, chapter 7 verse 25, maama, mama, manyante, param, vyaktim

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avyaktam vyaktimaapannam manyante maamabuddhayaha |
param bhaavamajaananto mamaavyayamanuttamam || 24 ||

 
The unintelligent, not knowing my unmanifest, supreme, incomparable and imperishable nature, believe that I assume a human form.
 
avyaktam : unmanifest
vyaktim : human form
aapannam : assume
manyante : believe
maama : me
abuddhayaha : unintelligent
param : supreme
bhaavam : nature
ajaanantaha : not knowing
mama : my
avyayam : imperishable
anuttamam : incomparable
 
“To one that holds a hammer, everything looks like a nail”. When we get used to a certain mode of thinking or behaving, it becomes a disadvantage because that mode of thinking begins to limit our perspective. We spend all of our waking life taking in information from the sense organs – the eyes, ears, nose, tongue and skin. Due to this constant exposure, we tend to perceive everything in terms of these 5 senses. Ultimately, these senses limit what we can perceive.
 
Shri Krishna, having described the finite goal-seeking mindset of most people, now clearly articulates the problem that they face. Limited by their finite intellect, limited by the prison of the 5 senses, people tend to view Ishvara as a finite entity. As if this is not unfortunate enough, they get so attached to their favourite deity that they sometimes begin to develop a fanatic attitude – “my god is better than your god” and so on. The true Ishvara is beyond all senses. Neither the mind nor our speech can reach it. Ishvara is beyond all names and forms.
 
But, many of us go to temples to worship deities. Even spiritual masters worship deities. How should we understand this? It is because deities in a temple are indicators or pointers to the infinite. An idol in the shape of a deity helps us focus our attention on the form of the deity. But this focusing of attention on the finite deity is a stepping stone to contemplating the true nature of Ishvara which is infinite, imperishable and supreme.
 
What is the real reason for the problem pointed out here? Why do most people think of Ishvara in finite terms? This is examined next.

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  • Bhagavad Gita Verse 13, Chapter 4

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