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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: hatam

Bhagavad Gita Verse 24, Chapter 4

14 Tuesday Feb 2012

Posted by skr_2011 in 4.24, agnau, arpanam, brahman, chapter 4 verse 24, eva, gantavyam, hatam, havihi, karma, samaadhinaa, tena

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brahmaarpanam brahma havirbrahmagnau bramhanaa hatam |
brahmaiva tena gantavyam brahmakarmasamaadhinaa || 24 ||

Brahman is the oblation, brahman is the offering, brahman is the fire, brahman is the one who offers. One whose actions happen while absorbed in brahman, he only attains brahman.

brahma : brahman
arpanam : oblation
havihi : offering
agnau : fire
hatam : act of offering
eva : only is
tena : that
gantavyam : attainment
karma : action
samaadhinaa : one absorbed in

Having given us a series of practical tips, Shri Krishna delivers yet another milestone shloka. If we truly perform all actions in this world with a an attitude of yajnya, not just some actions, our vision of the world changes. In this shloka, Shri Krishna uses the ritual of a yajnya to paint a picture of what this ultimate vision looks like. We begin to see brahman, the eternal essence, in everything.

Six components of a yajyna ritual are pointed out here. The act of yajnya, the offering (usually butter or milk), the ladle used to submit the offering, the sacrificial flame, the person who performs the yajnya, and the goal that the person wishes to attain. Shri Krishna says that all six components of yajyna are nothing but the eternal essence.

This example can be interpreted from several perspectives. Let’s first examine it from a purely physical perspective. The ladle is made of wood, which has come from the earth, and so has the offering. The person who performs the yajnya is created out of food, which also has come out of the earth. The flame and the act of yajnya are both manifestations of cosmic forces. Their ultimate cause can be traced back to the cosmic big bang. The goal has as a thought in the mind of the person, a mind that also has come from nature.

Now, how can we make it more concrete? Consider a computer programmer writing a software application. What should his vision become? The act of programming, the code he writes, the computer he uses to write the code, the software application that his code becomes a part of, his goal of writing good code, and the programmer himself – everything is the eternal essence. This is “brahma-drishti” or the vision of brahman that is achieved while interacting in this world.

In many Indian households, people chant this shloka prior to eating a meal as a reminder that the food, the body and the act of eating – all are nothing but brahman.

Bhagavad Gita Verse 19, Chapter 2

16 Sunday Oct 2011

Posted by skr_2011 in 2.19, ayam, cha, chapter 2 verse 19, enam, hantaaram, hanti, hanyate, hatam, manyate, tau, ubhau, vetti, vijaanitaha, yaha

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ya enam vetti hantaaram yachshainam manyate hatam |
ubhau tau na vijaanito naayam hanti na hanyate || 19 ||

A person who believes that it (the eternal essence) slays, and another who believes that it is slain, neither of these understands. It does not slay, nor is it slain.

yaha : that person who
enam : this (body dweller)
vetti : believes
hantaaram : slayer
yaha : that
cha : and
enam : this
manyate : believes
hatam: slain
ubhau : both
tau : those
na : do not
vijaanitaha : know
na ayam : this does not
hanti : slay
na hanyate : nor is slain

The “It” in this shloka and the following shlokas refers to the body-dweller. Here Shri Krishna addresses another concern that Arjuna had raised. Arjuna thought that that he will be held responsible for killing his kinsmen, which was something that was abhorrent to him. But Shri Krishna through this shloka advised him to use the logic or the perspective of the eternal essence. The eternal essence does not kill, nor does it die from someone else trying to kill it.

But how does this apply to us? We are not warriors, and it is rare that we will be put in the position of killing somebody. So there must be another interpretation.This shloka equates the act of slaying to performance of any action, and being slain to any change or modification. In other words, the eternal essence never performs any action, nor does it undergo any change or modification.

As an example, let’s consider at the sun. Without the sun there will be no activity or life on this planet. There would be no plant life because plants use the sun’s energy. There would be no animal or human life because both cannot survive without plants. But, does the sun perform any action pertaining to growing a plant or an animal? Does it get affected by all the changes happening on earth? It does not that that “I caused this forest to grow” or “I was impacted by this eclipse”. It remains actionless and changeless.

The shloka goes on to say that one who thinks that the eternal essence acts or kills is not using viveka or discrimination, and that person does not have the correct understanding. The person is still thinking at the level of the material object, or in other words, the level of the un-real, and has still not learnt to discriminate between the two.

Footnotes
1. Verses 19 and 20 are almost verbatim taken from the Katha Upanishad.

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All shokas (verses) available here:

Most Visited Verses

  • Bhagavad Gita Verse 20, Chapter 4
  • Bhagavad Gita Verse 25, Chapter 4
  • Bhagavad Gita Verse 8-9, Chapter 5
  • Bhagavad Gita Verse 24, Chapter 4
  • Bhagavad Gita Verse 23, Chapter 14
  • Bhagavad Gita Verse 21, Chapter 16
  • Bhagavad Gita Verse 5, Chapter 8
  • Bhagavad Gita Verse 38, Chapter 10
  • Bhagavad Gita Verse 32, Chapter 13
  • Bhagavad Gita Verse 31, Chapter 13

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