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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: kamalapatraaksha

Bhagavad Gita Verse 2, Chapter 11

16 Tuesday Oct 2012

Posted by skr_2011 in 11.2, api, avyayam, bhavaapyayau, bhootaanaam, cha, chapter 11 verse 2, hi, kamalapatraaksha, maahaatmyam, mayaa, shrutau, tvattaha, vistarashaha

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bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa |
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||

 
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
 
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
 
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
 
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
 
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.

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