• Get The Book
  • Home
  • About
  • Daily Prayer
  • Resources For Further Study

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: sarvashaha

Bhagavad Gita Verse 29, Chapter 13

30 Wednesday Jan 2013

Posted by skr_2011 in 13.29, aatmaanam, chapter 13 verse 29, http://schemas.google.com/blogger/2008/kind#post, karmaani, kriyamaanaani, pashyati, prakityaa, saha, sarvashaha, tathaa, yaha

≈ Comments Off on Bhagavad Gita Verse 29, Chapter 13

prakityaiva cha karmaani kriyamaanaani sarvashaha |
yaha pashyati tathaatmaanamakartaaram sa pashyati || 29 ||

 
One who sees all actions as performed by Prakriti alone, and the self as actionless, he sees (clearly).
 
prakityaa : by Prakriti
eva : alone
cha : and
karmaani : actions
kriyamaanaani : performed
sarvashaha : all
yaha : one who
pashyati : sees
tathaa : and
aatmaanam : self
akartaaram : actionless
saha : he
pashyati : sees
 
Imagine that a toddler sees a phone for the first time. He is fascinated each time it rings, and
mistakenly thinks that by raising his hand, he makes the phone ring. But, if an adult has a never-ending fascination with a phone ringing, or has a mistaken notion about why it rings, we will think that there is something wrong with him. If an adult is overly fascinated by machines, it is because he lets the three gunaas of Prakriti still entice him, attract him. In general, once we know how a machine works, we are not overly fascinated or concerned with it.
 
Shri Krishna says that one who has truly assimilated the teaching of the Gita knows that actions, reactions, emotions, thought, logic, all these happen in the realm of Prakriti. Just like we lose fascination for machines once we know how they work, we should gradually stop being fascinated by Prakriti which is nothing but a machine that belongs to Ishvara. If this understanding seeps in, the shocks of world that we face daily will slowly lose their ability to shake us. We will perform our duties with our full attention and dedication so that we can exhaust our selfish desires, but leave the reactions and results to Ishvara because it is all happening in his Prakriti, his machine.
 
How do we go about doing this? The path to reduce our fascination with Prakriti is to increase our fascination with Ishvara. We do this by hearing stories of Ishvara, by attending satsanga, by associating with people who are devotees of Ishvara. The Gita itself contains chapters on the glory of Ishvara’s vibhootis, which can be read as daily meditations. Eventually, we begin to see the entire universe as part of Ishvara’s vishvaroopa, his universal form.
 
Now, even if we develop detachment towards the actions of Prakriti, our senses still get fascinated by variety, colour, form, diversity created by it. How do we deal with this aspect of Prakriti? Shri Krishna covers this next.

Bhagavad Gita Verse 2, Chapter 10

01 Saturday Sep 2012

Posted by skr_2011 in 10.2, aadihi, aham, cha, chapter 10 verse 2, devaanaam, hi, maharshayaha, maharshinaam, me, na, prabhavam, sarvashaha, suraganaahaa, viduhu

≈ Comments Off on Bhagavad Gita Verse 2, Chapter 10

na me viduhu suraganaahaa prabhavam na maharshayaha |
ahamaadirhi devaanaam maharshinaam cha sarvashaha || 2 ||

 
Neither the gods nor the great sages know of my origin, for I am the cause of the gods and great sages in every aspect.
 
na : not
me : my
viduhu : know
suraganaahaa : gods
prabhavam : origin
na : nor
maharshayaha : great sages
aham : I
aadihi : cause
hi : for
devaanaam : of gods
maharshinaam : of great sages
cha : and
sarvashaha : in every aspect
 
Previously, Shri Krishna declared that only Ishvara can speak about Ishvara’s glories. Now, why should that be the case? Why can’t someone else talk about Ishvara’s glories? It is because Ishvara is the cause of everything in this entire universe. He is the “aadihi” or the first principle. He is the ultimate cause.
 
As we have seen earlier, most of us have an idea that a certain deity is almighty and all-powerful. But ultimately, all those gods and deities are emissaries of Ishvara. They came into existence much later than Ishvara. Similarly, great sages and wise people have also come into existence after Ishvara. Therefore, none of these individuals has the ability to clearly fathom the real nature of Ishvara.
 
For instance, imagine that you want to learn the history of a large corporation. You may research internet sites, you can talk to the current employees, you can even track down the original employees, but the only person who knows the entire history will be the company’s founder. He can reveal details that only he knew at the time of founding the company. No one else can know these details.
 
So then, if Ishvara is the ultimate cause of the universe, then everything in the universe is an effect of that ultimate cause. An effect can never know its cause in totality. Therefore, the most qualified person to expound the glories himself is Ishvara himself, speaking through the form of Shri Krishna. Such a teaching is called “apaurusheya”. It is not authored by a human, it has come from Ishvara directly.
 
As we hear more about the glories of Ishvara, we will need to delve deeper into what is meant by the term “ultimate cause”. To prepare for this exploration, picture a potter creating a pot. There are two main ingredients that go into the pot. One is clay, the substance of which the pot is made. The other is the intelligence of the potter that decides the shape and the method to create it.
 
With this picture in mind, let us remember four things that will help us in understanding Ishvara. The pot is an effect. The pot has come from a cause. The “material cause” of the pot is clay. The intelligence, also known as the “efficient cause”, is the potter. We will recall this example later in the chapter.
 
So then, what is the gain of learning about Ishvara and his glories? Shri Krishna explains this next.

Bhagavad Gita Verse 11, Chapter 4

01 Wednesday Feb 2012

Posted by skr_2011 in 4.11, aham, anuvartante, bhajaami, chapter 5 verse 11, eva, maam, mama, manushyaah, paartha, prapadyante, sarvashaha, taan, tathaa, vartam, yathaa, ye

≈ Comments Off on Bhagavad Gita Verse 11, Chapter 4

ye yathaa maam prapadyante taanstathaiva bhajaamyaham |
mama vartmaanuvartante manushyaah paartha sarvashaha || 11 ||

In whichever manner one approaches me, in that manner I favour them. People follow my path in different ways, O Paartha.

ye : one who
yathaa : in which manner
maam : me
prapadyante : approaches me
taan : him
tatha, eva : in that manner
bhajaami : favour them
aham : I
mama : my
vartam : path
anuvartante : follow
manushyaah : people
paartha : O Paartha
sarvashaha : in different ways

Earlier, Shri Krishna said that only those who take refuge in him realize the eternal essence and are liberated. On this note, a doubt may arise: Is he partial to those who take refuge in him, compared to those who do not? He advises us to be free of desires and aversions – isn’t this an example of aversion towards those who do not take refuge in him?

Shri Krishna responds to this doubt in this shloka. First, he asserts that whenever we have a strong desire, whether it is a material one or a spiritual one, that desire reaches Ishvaraa. If we approach the world with a desire for a promotion in our career, or we want better health, that desire reaches Ishvaraa because the world is part of Ishvaraa. The world is a part of Ishvaraa, as we saw earlier.

Having learned of the desire, how does he respond to the request? He says that he treats all requests like an impersonal computer system. Whatever we input, similar will be the output. If someone truly and deeply desires a promotion, and works hard towards it, he will get it. Similarly, if someone truly and deeply desires moksha, or realization of the eternal essence, and puts in the effort, he will get it.

The power of Ishvaraa is impartial. It is without any prejudice or hatred, just like electricity. One may harness electricity to power a fan, to light a room, to watch television and so on. Electricity will never say “I do not like television, so I will not power it, but I will power the fan”. Ishvaraa’s actions are based on laws, just like the laws of nature.

Bhagavad Gita Verse 23, Chapter 3

31 Saturday Dec 2011

Posted by skr_2011 in aham, anuvartante, atandritaha, chapter 3 verse 23, hi, jaatu, karmani, mama, manushyaaha, na, paartha, sarvashaha, vartama, varteyam, yadi

≈ Comments Off on Bhagavad Gita Verse 23, Chapter 3

yadi hyaham na varteyam jaatu karmanyatandritaha |
mama vartamaanuvartante manushyaaha paartha sarvashaha || 23 ||

For, if I were not to perform my duties alertly, people from everywhere will follow my path, O Paartha.

yadi : of
hi : for
aham : I
na : do not
varteyam : perform
jaatu : when
karmani : duties
atandritaha: alertness
mama : my
vartama : path
anuvartante : follow
manushyaaha : people
paartha : O Paartha
sarvashaha : from everywhere

To better understand this shloka, and make it more relatable, let us examine the life of a individual from our time who dedicated his life to the service of others – Baba Amte.

In his early years, he acted as a defense lawyer for freedom fighters imprisoned by British authorities in the 1942 Quit India movement. Later, Amte founded three ashrams for treatment and rehabilitation of leprosy patients, disabled people, and people from marginalized sections of the society in India. Today, the largest ashram named Anandwan has a university, an orphanage, and schools for the blind and the deaf, housing over 5,000 residents.

Now, imagine if someone like Baba Amte were to one day say “I think I am going to stop all my work and take it easy”. What would be the impact on the general population? People would start saying “If even Baba Amte does not work, why should I do so?”

Therefore, Shri Krishna urged Arjuna to always perform action and not give in to the tendency of the human body to become lazy. If not for Arjuna’s own sake, at least for the sake of others who considered him as a role model. And similarly, he urges us also to become role models by continually performing selfless actions, with complete attention and alertness.

Bhagavad Gita Verse 68, Chapter 2

03 Saturday Dec 2011

Posted by skr_2011 in 2.68, chapter 2 verse 68, indriyaani, mahaabaaho, nigriheetaani, prajna, pratishthitaa, sarvashaha, tasmaad, tasya, yasya

≈ Comments Off on Bhagavad Gita Verse 68, Chapter 2

tasmaadyasya mahaabaaho nigriheetaani sarvashaha |
indriyaaneendriyaarthebhyastasya prajnya pratishthitaa || 68 ||

Therefore, O mighty armed warrior, one who always restrains his senses from objects, his wisdom his steady.

tasmaad : therefore
yasya : that individual
mahaabaaho : O mighty armed warrior
nigriheetaani : under control
sarvashaha : everywhere

indriyaani : senses
indriyaarthebhyaha : objects
tasya : that individual
prajya : wisdom
pratishthitaa : steady

With this shloka, Shri Krishna concludes the topic of sense restraint. Let us summarize the main points of this topic.

The senses have the power to destabilize the mind, and consequently, destroy the intellect’s capability to make proper judgements. The best way to control the senses is to practice one’s svadharma with devotion to a higher ideal. If we don’t, then even a stray thought about a material object will escalate into a chain of events that will bring about our downfall.

Changing the quality and direction of thoughts towards a higher ideal will result in a tranquil psyche, enabling us to move in the world of material objects without attachment or revulsion. And ultimately, this will result in peace and happiness.

A pictorial description of this topic was provided in the form of a rudderless ship at sea, that is blown here and there by wind. The wind represents the senses, the ship our mind, and the direction, our wisdom.

In the next shloka, Shri Krishna begins to conclude the second chapter of the Gita.

Bhagavad Gita Verse 58, Chapter 2

25 Friday Nov 2011

Posted by skr_2011 in 2.58, angaani, ayam, cha, chapter 2 verse 58, indriyaani, indriyaarthabhyaha, iva, koormah, prajna, pratishthitaa, samharate, sarvashaha, tasya, yada

≈ Comments Off on Bhagavad Gita Verse 58, Chapter 2

yada samharate chaayam koormangaaneeva sarvashaha |
indriyaanindriyaarthabhyastasya prajna pratishtitaa || 58 ||

When, just like a tortoise withdraws its limbs from all sides, he withdraws his senses from objects, his intellect is steady.

yada : when
samharate : withdraws
cha : also
ayam : he
koormah : tortoise
angaani : limbs
iva : like
sarvashaha : all sides
indriyaani : senses
indriyaarthabhyaha : sense objects
tasya : his
prajna : intellect
pratishtitaa : steady

So far, Shri Krishna gave us a checklist of factors that could disturb our equanimity: joy, sorrow, gain and loss. Let’s say, we detect that one of these factors has presented itself to us. What should we do? He gives a beautiful example from the world of nature to address this point.

Whenever a tortoise senses danger, he withdraws his limbs into his shell. The shell is strong enough to withstand any adverse situation. And once that situation passes, he brings his limbs back into the world. Similarly, if we detect that an object, person or situation is about to disturb our equanimity, Shri Krishna advises us to bring our intellect into the picture, and completely withdraw our attention from that object, person or situation.

In one commentary on this topic, we learn that most animals have one sense organ as their weakness. The deer has sound, the elephant has touch, the moth has sight (fire), the fish has taste, and the bee has smell as its weakness. So for example, if a moth sees fire, it loses all control and flies straight into the fire. However, human beings have all five senses as their weakness, making this technique all the more important.

The most practical application of this technique is dieting. If we have a sweet tooth like we saw earlier, and we see a large slice of black forest chocolate cake in front of us, we have to apply the “tortoise technique” and move some steps away from that cake. It also means that we do not keep large stocks of chocolates, cakes etc. in our house because we may be tempted very easily.

Here’s another related point. In India, many aspects of spiritual practices are embedded in our customs, but sometimes we do not realize their significance. We may have noticed a sculpture of a tortoise outside many Indian temples, which is an instruction to withdraw our worldly matters and enter the temple with a devotional mindset. But instead of doing so, we tend to whisper about worldly matters into the tortoise’s ear, which is exactly the opposite of the original intent.

Footnotes
1. The example on 5 animals and their weaknesses is from Vivekachoodamani by Adi Shankarachaarya

New! Youtube Channel

Watch our YouTube videos!

All shokas (verses) available here:

Most Visited Verses

  • Bhagavad Gita Verse 62-63, Chapter 2
  • Summary Of Bhagavad Gita Chapter 1
  • Bhagavad Gita Verse 7, Chapter 3
  • Bhagavad Gita Verse 8, Chapter 10
  • Bhagavad Gita Verse 3, Chapter 12
  • Summary of Bhagavad Gita Chapter 15
  • Bhagavad Gita Verse 1, Chapter 12
  • Bhagavad Gita Verse 2, Chapter 12
  • Bhagavad Gita Verse 18, Chapter 10
  • Bhagavad Gita Verse 30, Chapter 6

Give Feedback

Email the author: gkmdisc at hotmail.com

Books By The Author

The entire Gita book written by the author of this blog, as well as shorter, easier to read versions of the Gita are available here.

Blog at WordPress.com.

  • Follow Following
    • A simple, modern translation and explanation of the Bhagavad Gita with shloka (verse) meaning
    • Join 114 other followers
    • Already have a WordPress.com account? Log in now.
    • A simple, modern translation and explanation of the Bhagavad Gita with shloka (verse) meaning
    • Customize
    • Follow Following
    • Sign up
    • Log in
    • Report this content
    • View site in Reader
    • Manage subscriptions
    • Collapse this bar