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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: tvadanyena

Bhagavad Gita Verse 48, Chapter 11

01 Saturday Dec 2012

Posted by skr_2011 in 11.48, aham, chapter 11 verse 48, danaihi, drishtum, evam, kriyaabhihi, kurupraveera, nruloke, roopaha, shakyaha, tapobhihi, tvadanyena, ugraihi, vedayajnyaadhyayanaihi

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na vedayajnyaadhyayanairna danairna cha kriyaabhirna tapobhirugraihi |
evamroopaha shakya aham nruloke drishtum tvadanyena kurupraveera || 48 ||

 
Not through Vedic studies, rituals, charity, actions nor severe penance can I be seen in this form in the human world by anyone than yourself, O foremost of the Kurus.
 
na : not
vedayajnyaadhyayanaihi : rituals and study of Vedas
na : not
danaihi : charity
na : not
cha : and
kriyaabhihi : with actions
na : not
tapobhihi : with penance
ugraihi : severe
evam : this
roopaha : form
shakyaha : possible
aham : I
nruloke : human world
drishtum : seen
tvadanyena : anyone but you
kurupraveera : foremost among the Kurus
 
Shri Krishna taught the Gita to Arjuna during a time when most people confused the means with the end with regards to all things spiritual. We see this during our lifetime in the present day. To understand this, let us look at our pre-sleep rituals. We make the bed, we turn off the light, we lie down and close our eyes. Some of us read a book or listen to music afterwards. We know, however, that these are mere aids to encouraging sleep. If our body isn’t ready to sleep, none of these aids will work.
 
Similarly, Shri Krishna says that moksha or liberation cannot be attained simply by studying the scriptures, or by performing elaborate rituals, charity or severe penance. All these prescriptions are helpful in purifying our mind, in purging it of selfishness and individuality. When our mind is immaculate through the disciplined observance of these presceptions, it becomes fit to receive knowledge about the eternal essence through a qualified teacher. That is the only way by which we will realize the true nature of Ishvara and the eternal essence.
 
In most cases, we see people ardently take up different techniques of worship, penance, study and so on, but tend to get so attached to those techniques that they lose sight of the real goal which is liberation. They go so far as to claim the efficacy of one technique versus the other. Also, the eternal essence is our true nature and beyond the realm of action, as we saw in the second chapter. Nothing eternal can arise from action, as action always creates impermanent effects. Nothing that we create, or that nature has created, is eternal. Even the earth that outlives all of us will one day be destroyed. Therefore, Shri Krishna congratulates Arjuna by reminding him that it was only due to compassion that Arjuna could behold the universal form.

Bhagavad Gita Verse 47, Chapter 11

30 Friday Nov 2012

Posted by skr_2011 in 11.47, aadyam, anantam, arjuna, atmayogaat, chapter 11 verse 47, darshitama, drishtapoorvam, idam, param, prasannena, roopam, tejomayam, tvadanyena, vishvam

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Shree Bhagavaan uvaacha:
mayaa prasannena tavaarjunedam roopam param darshitamaatmayogaat |
tejomayam vishvamanantamaadyam yanme tvadanyena na drishtapoorvam || 47 ||

 
Shree Bhagavaan said:
Being pleased, I have shown this supreme form to you, O Arjuna, with my power. My form is luminous, universal, infinite and primal, which no one except you has seen before.

 
mayaa : I have
prasannena : being pleased
tava : to you
arjuna : Arjuna
idam : this
roopam : form
param : supreme
darshitama : have shown
atmayogaat : with my power
tejomayam : luminous
vishvam : universal
anantam : infinite
aadyam : primal
yat : which
me : I
tvadanyena : except you
na : not
drishtapoorvam : seen before
 
Previously, Shri Krishna had displayed his “soumya roopa”, the pleasant cosmic form, which was replaced by his “raudra roopa” his terror-inspiring form. Arjuna was extremely frightened when he saw it. Later, he acknowledged that he could not see it any more and begged Shri Krishna to stop showing it. In this shloka, Shri Krishna reassured Arjuna that there was no intent to scare Arjuna through the fearful form. It was only out of his compassion that the fearful cosmic form, a result of Ishvara’s power of maaya, was displayed.
 
Like Arjuna, we may also want to know why this terrible form was displayed. From a practical standpoint, it is an illustrative reminder to view creation and destruction with equanimity in our lives. Most of us tend to get attached to pleasant and favourable circumstances, and reject or run away from unpleasant circumstances. Ishvara’s universal form has room for both, and gives equal validity to both these aspects. Through this form. Shri Krishna wants us to view the same Ishvara in all aspects of life, pleasant and unpleasant.
 
Furthermore, Shri Krishna wanted to again caution us against objectifying this universal form, in other words, to think of ourselves as unique and distinct from it. We are part and parcel of that universal form, it is not outside us. To drive home this point, he summarizes the key aspects of this form. It is full of luster (tejomaya), it is that which is all pervading (vishwam), it is infinite (anantam), it is primal and beginningless (aadyam). He also points out the exclusivity of this form to Arjuna, which is elaborated in the next shloka.

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