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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: anantam

Bhagavad Gita Verse 47, Chapter 11

30 Friday Nov 2012

Posted by skr_2011 in 11.47, aadyam, anantam, arjuna, atmayogaat, chapter 11 verse 47, darshitama, drishtapoorvam, idam, param, prasannena, roopam, tejomayam, tvadanyena, vishvam

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Shree Bhagavaan uvaacha:
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||

 
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.

 
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
 
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
 
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
 
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.

Bhagavad Gita Verse 11, Chapter 11

25 Thursday Oct 2012

Posted by skr_2011 in 11.11, aalyaa, ambara, anantam, anulepanam, ayam, chapter 11 verse 11, devam, dharam, divyam, gandhaan, sarvaashcharyam, vishvatomukham

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divyamaalyaambaradharam divyagandhaanulepanam |
sarvaashcharyamayam devamanantam vishvatomukham || 11 ||

 
Wearing divine garlands and clothes, anointed with divine fragrances, all of these wonderful (sights) were shining and infinite, with faces on all sides.
 
divyam : divine
aalyaa : garlands
ambara : clothes
dharam : wearing
gandhaan : anointed
anulepanam : anointed with
sarvaashcharyam : all wonderful
ayam : these
devam : shining
anantam : infinite
vishvatomukham : faces on all sides
 
Sanjaya continues the description of Ishvara’s cosmic form in this shloka. Shri Krishna, after giving a hint of Ishvara’s destructive power to Arjuna, showed his soumya roopa or his pleasing form. In other words, all the five senses and the mind enjoyed taking in this pleasant form. To that end, Arjuna saw Ishvara dressed up in fine clothes and garlands, as well as anointed with divine perfumes.
 
Another aspect of this form that it did not have a “centre”. Whenever we try to worship God, we always choose either an idol or an image so that we can focus our thoughts. However, many of us tend to get fixated on one deity, image or idol and consequently shun other deities. Sanjaya, in describing the cosmic form, noted that it had “infinite faces”. In other words, whenever Arjuna tried to pinpoint one face and say “this is Ishvara”, he would fail. Shri Krishna did this to remove any prior conceptions of Ishvara that Arjuna would have harboured.
 
Now, we always need to keep one thing in mind when we contemplate the cosmic form – there is oneness behind all the diversity. It is all one being, ultimately. Just like the millions of cells, tissues and organs in our body serve one person, all the diversity seen in the cosmic form serves one Ishvara. Our minds are used to dividing things, cutting up things. The cosmic form is meant to reverse that process and unify everything.
 
Sanjaya used the word “devam” which means shining to describe this form. He elaborates on this in the next shloka.

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