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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: mahaatmanaha

Bhagavad Gita Verse 74-77, Chapter 18

30 Tuesday Jul 2013

Posted by skr_2011 in 18.74, 18.75, 18.76, 18.77, chapter 18 verse 74, keshavaarjunayoho, mahaatmanaha, saakshaat, samvaadam, vaasudevasya, yogeshvaraat

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Sanjaya uvaacha:
ityaham vaasudevasya paarthasya cha mahaatmanaha |
samvaadamimamashraushamadbhutam romaharshanam || 74 ||
vyaasaprasaadaacchhrutavaanetad guhyamaham param |
yogam yogeshvaraatkrishnaatsaakshaatkathayataha svayam || 75 ||
raajansamsmritya samsmritya samvaadamimamadbhutam |
keshavaarjunayoho punyam hrishyaami cha muhurmuhuhu || 76 ||
taccha samsmritya samsmritya roopamatyadbhutam harehe |
vismayo me mahaan raajan hrishaami cha punaha punaha || 77 ||

 
Sanjaya said:
In this manner, I heard this wonderful conversation of Vaasudeva and of the great-souled Paartha, which makes the hair stand on end.
Through the grace of Vyaasa, I heard this secret of supreme yoga directly from the lord of yogas, while he was himself speaking.
O King, as I repeatedly recall this wonderful, sacred conversation between Keshava and Arjuna, I delight again and again.
And as I repeatedly recall that extremely wonderful form of Hari, I am struck with astonishment, O King. And I delight again and again.

 
iti : in this manner
aham : I
vaasudevasya : of Vaasudeva
paarthasya : of Paartha
cha : and
mahaatmanaha : great souled
samvaadam : conversation
imam : this
ashrausham : heard
adbhutam : wonderful
romaharshanam : makes hair stand on end
vyaasaprasaat : through the grace of Vyaasa
shrutavaan : heard
etat : this
guhyam : secret
param : supreme
yogam : yoga
yogeshvaraat : from the lord of yogas
krishnaat: from Krishna
saakshaat : directly
kathayataha : speaking
svayam : himself
raajan : O King
samsmritya : recall
samvaadam : conversation
keshavaarjunayoho : between Keshava and Arjuna
punyam : sacred
hrishyaami : I delight
muhuhu : again
roopam : form
harehe : of Hari
vismayaha : astonishment
mahaan : great
raajan : O King
hrishaami : I delight
 
We now get to hear Sanjaya words as he conveys his reaction to King Dhritaraashtra. He now refers to Arjuna as a mahaatmaa, since Arjuna had realized the nature of his true self. He refers to the conversation between Shri Krishna and Arjuna as adbhuta, which means fascinating, marvellous, wonderful. It made his hair stand on end, such was the level of his amazement. Although Sanjay had his own reasons for expressing his wonder, which we shall see now, from our standpoint, it is indeed fascinating that we are able to study the text that was created by ancient Rishis several thousand years ago. Furthermore, such knowledge is rare to find in this material obsessed world, that is what makes it even more fascinating.
 
One of the reasons for Sanjaya’s excitement is that he was able to listen to the Gita live, in real-time, not second-hand. This was made possible by a divine boon granted to him by Sage Veda Vyaasa. This boon was previously offered to Dhritraashtra who refused it, since he did not want to witness the destruction of his sons. Sanjaya praises Sage Vyaasa for granting this boon to him. It enabled him to hear the teaching of the Gita, the ultimate manual of yoga, from the lord of all yogas himself, Shri Krishna. Yoga, in this context, refers to that which can unite the finite with the infinite.
 
Another benefit of the boon to Sanjaya was the ability to view the Vishwa roopa, Ishvara’s cosmic form, exactly as seen by Arjuna. No one besides Arjuna ans Sanjaya were able to see this form. As we recall, this form invoked wonder and fear in Arjuna, who had a reputation of not getting afraid of anyone or anything. This form had such an impact on Sanjaya that he repeatedly recalled this form to memory, and rejoiced every time he recalled it. Sanjaya referred to the teaching as punyam, that which is sacred, that which purifies its listener.

Bhagavad Gita Verse 12, Chapter 11

26 Friday Oct 2012

Posted by skr_2011 in 11.12, bhaahaa, bhaasaha, bhavet, chapter 11 verse 12, divi, mahaatmanaha, saa, sadrishee, sooryasahastrasya, syaat, tasya, utthitaa, yadi, yugapat

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divi sooryasahastrasya bhavedyugapadutthitaa |
yadi bhaahaa sadrishee saa syaadbhaasastasya mahaatmanaha || 12 ||

 
Should thousands of suns happen to rise in the sky simultaneously, their blaze would resemble the light of that magnificent one.
 
divi : in the sky
sooryasahastrasya : thousands of suns
bhavet : happen
yugapat : simultaneously
utthitaa : rise
yadi : should
bhaahaa : light
sadrishee : resemble
saa : those
syaat : happen
bhaasaha : blaze
tasya : of that
mahaatmanaha : magnificent one
 
To better give us an idea of the level of cosmic form’s brightness, Sanjaya compares to the radiance emitted by an infinite number of suns rising at the same time. Note that “sahasra” means infinite and not the literal meaning, which is thousand. Some scientists who have witnessed nuclear explosions have also used similar language to describe something that is bright beyond comparison.
 
So where does this radiance come from? Let us investigate. The Brihadaranyaka Upanishad is one of the primary texts that discusses topics regarding the eternal essence. In one instance, it uses the phrase “effulgent infinite being” to describe the eternal essence. This is the source of the radiance. We never get to experience it because it is covered up by the material world. In this case, Shri Krishna enabled Arjuna to see the infinite light and radiance of the eternal essence in its pristine form.
 
We also have to remember that the comparison made by Sanjaya is helpful, but compares two things that are difficult to compare. Even the brilliance of infinite suns is still a brilliance of the material world, whereas Ishvara’s brilliance is divine, far superior that any material brilliance.

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