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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: lokam

Bhagavad Gita Verse 33, Chapter 13

03 Sunday Feb 2013

Posted by skr_2011 in 13.33, bhaarata, chapter 13 verse 33, ekaha, imam, kritsnam, kshetram, kshetree, lokam, prakaashayati, ravihi, tathaa, yathaa

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yathaa prakaashayatyekaha kritsnam lokamimam ravihi |
kshetram kshetree tathaa kritsnam prakaashayati bhaarata || 33 ||

 
Just as the one sun illumines the entire world, so does the knower of the field illumine the entire field, O Bhaarata.
 
yathaa : just as
prakaashayati : illumines
ekaha : the one
kritsnam : entire
lokam : world
imam : this
ravihi : sun
kshetram : field
kshetree : knower of the field
tathaa : so does
kritsnam : entire
prakaashayati : illumines
bhaarata : O Bhaarata
 
The example of space in the previous shloka was meant to illustrate the unaffected and untainted nature of the self. In this shloka, the example of the sun is given to highlight the actionless nature of the self. The sun is located millions of miles away from the earth, yet it enables life on earth to exist. Minerals, plants, animals and humans, everything and every being survives only from the sun’s energy. But the sun never acts. All of the actions happen on our planet distinct and separate from the sun.
 
Shri Krishna says that the self in us, the “I” in us is similar in nature to the sun. The self or the knower of the field, the kshetrajnya, illumines or knows the actions taking place in the kshetra, the field, our body, which is a part of Prakriti. Furthermore, the self does not take on the notion of pride or doership in the actions of the body, neither does it get differentiated due to the differences or modifications of Prakriti, just like the sun never claims doership nor gets differentiated due to the variety of form on our planet.
 
So, if the self is the sole knower of all of the actions in our body, how does our intellect know things? With respect to the analogy of the sun, the intellect can be compared to a pool of water that reflects the light of the sun. The intellect is just an instrument that functions due to tje knowledge of the self. If the intellect is calm and steady, it works perfectly in interpreting the information sent to it from the mind and senses. If it is agitated or dull, it cannot work perfectly, just like the sun’s reflection is disturbed when the pool of water is agitated or muddy.
 
Here, Shri Krishna asserts that the self is of the nature of “chit”. It is knowledge, awareness, consciousness personified.

Bhagavad Gita Verse 33, Chapter 9

28 Tuesday Aug 2012

Posted by skr_2011 in 9.33, anityam, asukham, bhajasva, bhaktaahaa, braamhanaahaa, chapter 9 verse 33, imam, kim, lokam, maam, praapya, punaha, punyaahaa, raajarshayaha, tathaa

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kim punarbraamhanaahaa punyaa bhaktaa raajarshayastathaa |
anityamasukham lokamimam praapya bhajasva maam || 33 ||

 
What (to speak) again of pious brahmins and royal sages? Having obtained this impermanent world which is devoid of happiness, you should worship me.
 
kim : what
punaha : again
braamhanaahaa : brahmins
punyaahaa : pious
bhaktaahaa : devotees
raajarshayaha : king sages
tathaa : and
anityam : impermanent
asukham : devoid of happiness
lokam : world
imam : this
praapya : having obtained
bhajasva : worship
maam : me
 
Shri Krishna concludes the topic of the glory of devotion by asserting that everyone, including brahmins or sages who have renounced the world, as well as “raajarshis” or sages who have become kings. Having described the glory of devotion, he then instructs Arjuna to worship Ishvara.
 
In describing the glory of devotion, Shri Krishna highlighted three types of people. The worst kind of person is a sinner, who has such a high level of attachment to the material world that he is ready to harm others. A better type of person is a sinner who has a lower level of attachment to the material world such as a businessperson. Better than that person is someone like a sage who has the lowest level of attachment, which means that highest level of detachment or vairagya. It does not matter which kind of person wants to become a devotee. Everyone is eligible.
 
Shri Krishna also explains the reason for seeking the path of devotion. He says that the world in which we live in has two main defects. It is anityam or impermanent, and it is asukham or devoid of joy. We usually rush into worldly pursuits such as money, positions, wealth, fame, titles and so on. None of those are permanent or will give long-lasting happiness. We sometimes think that others who possess these things are happier than we are, but that is not true. Impermanence and sorrow is the nature of this world.
 
Therefore, Shri Krishna urges us to follow a single pursuit. How do we do it? He explains this in the next and concluding shloka in this chapter.

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