Thursday, December 31, 2015
Bhagavad Gita: Chapter 2/Verse 70
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥२- ७०॥
āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat ।
tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī ॥2- 70॥
As waters dissolve into the immovable and stable sea becoming filled, so all desires dissolve into one [who is immovable and stable becoming filled]. That one attains tranquility, not the one who desires desires.
Word-for-word translations
āpūryamāṇam (present middle participle) (masculine, accusative, singular) = becoming filled
acalapratiṣṭhaṃ (adjective) (neuter, accusative, singular) = immovable and stable
samudram (neuter, accusative, singular) = sea
āpas (feminine, nominative, plural) = waters
praviśanti (present indicative, 3rd person, plural) = they dissolve
yadvat = as
tadvat = so
kāmās (masculine, nominative, plural) = desires
yam (masculine, accusative, singular) = one
praviśanti (present indicative, 3rd person, plural) = they dissolve
sarve (masculine, nominative, plural) = they all
sas (masculine, nominative, singular) = that one
śāntim (feminine, accusative, singular) = tranqulity
āpnoti (present indicative, 3rd person, singular) = one attains
na (adverb) (indeclinable) = not
kāmakāmī (masculine, nominative, singular) = one who desires desires
Wednesday, December 30, 2015
Bhagavad Gita: Chapter 2/Verse 69
या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ।
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ॥2- 69॥
Of all beings which is the night, in that the restrained one is awakened. In that which the beings are awake, that is night of the perceiving sage.
Word-for-word translations
yā (feminine, nominative, singular) = which
niśā (feminine, nominative, singular) = night
sarvabhūtānām (neuter, genitive, plural) = of all beings
tasyām (pronoun, 3rd person, feminine, locative, singular) = in that
jāgarti (present indicative, 3rd person, plural) = one is awake
saṃyamī (masculine, nominative, singular) = the restrained one
yasyām (feminine, locative, singular) = in that which
jāgrati (present indicative, 3rd person, plural) = they are awake
bhūtāni (neuter, nominative, plural) = beings
sā (feminine, nominative, singular) = that
niśā (feminine, nominative, singular) = night
paśyatas (present participle) (adjective) (masculine, genitive, singular) = of the perceiving
munes (masculine, genitive, singular) = of the sage
Commentary
The driving meaning of this verse is one's involvement or non-involvement in the world of the senses. A majority of beings are awake in the world of objects, but the restrained one is "asleep" to that world. But in the world of the perceiving sage, the majority of beings are "asleep" to that world.
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥२- ६९॥
yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī ।
yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ ॥2- 69॥
Of all beings which is the night, in that the restrained one is awakened. In that which the beings are awake, that is night of the perceiving sage.
Word-for-word translations
yā (feminine, nominative, singular) = which
niśā (feminine, nominative, singular) = night
sarvabhūtānām (neuter, genitive, plural) = of all beings
tasyām (pronoun, 3rd person, feminine, locative, singular) = in that
jāgarti (present indicative, 3rd person, plural) = one is awake
saṃyamī (masculine, nominative, singular) = the restrained one
yasyām (feminine, locative, singular) = in that which
jāgrati (present indicative, 3rd person, plural) = they are awake
bhūtāni (neuter, nominative, plural) = beings
sā (feminine, nominative, singular) = that
niśā (feminine, nominative, singular) = night
paśyatas (present participle) (adjective) (masculine, genitive, singular) = of the perceiving
munes (masculine, genitive, singular) = of the sage
Commentary
The driving meaning of this verse is one's involvement or non-involvement in the world of the senses. A majority of beings are awake in the world of objects, but the restrained one is "asleep" to that world. But in the world of the perceiving sage, the majority of beings are "asleep" to that world.
Bhagavad Gita: Chapter 2/Verse 68
तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥2- 68॥
Therefore, O Mighty Armed One; of whom the senses on all sides are withdrawn from the objects of the senses; of that one, wisdom is established.
Word-for-word translations
tasmāt (adverb) (indeclinable) = therefore
yasya (pronoun, masculine, genitive, singular) = of whom
mahābāho (masculine, vocative, singular) = O Mighty Armed One (epithet of Arjuna)
nigṛhītāni (passive participle) (neuter, nominative, plural) = withdrawn
sarvaśas (adverb) (indeclinable) = on all sides
indriyāṇi (neuter, nominative, plural) = senses
indriyārthebhyas (masculine, ablative, plural) = from the objects of the senses
tasya (pronoun, masculine, genitive, singular) = of that one
prajñā (feminine, nominative, singular) = wisdom
pratiṣṭhitā (past passive participle) (feminine, nominative, singular) = established
Commentary
Many previous translations use the word "wisdom" twice in both the relative and correlative clauses of this verse, despite the fact that the word for wisdom is only explicitly indicated in the Sanskrit in the correlative clause. The previous translations also takes out the word "therefore", which can be incorporated with ease.
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६८॥
tasmādyasya mahābāho nigṛhītāni sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥2- 68॥
Therefore, O Mighty Armed One; of whom the senses on all sides are withdrawn from the objects of the senses; of that one, wisdom is established.
Word-for-word translations
tasmāt (adverb) (indeclinable) = therefore
yasya (pronoun, masculine, genitive, singular) = of whom
mahābāho (masculine, vocative, singular) = O Mighty Armed One (epithet of Arjuna)
nigṛhītāni (passive participle) (neuter, nominative, plural) = withdrawn
sarvaśas (adverb) (indeclinable) = on all sides
indriyāṇi (neuter, nominative, plural) = senses
indriyārthebhyas (masculine, ablative, plural) = from the objects of the senses
tasya (pronoun, masculine, genitive, singular) = of that one
prajñā (feminine, nominative, singular) = wisdom
pratiṣṭhitā (past passive participle) (feminine, nominative, singular) = established
Commentary
Many previous translations use the word "wisdom" twice in both the relative and correlative clauses of this verse, despite the fact that the word for wisdom is only explicitly indicated in the Sanskrit in the correlative clause. The previous translations also takes out the word "therefore", which can be incorporated with ease.
Tuesday, December 29, 2015
Bhagavad Gita: Chapter 2/Verse 67
इन्द्रियाणां हि चरतां यन्मनोऽनु विधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥
indriyāṇāṃ hi caratāṃ yanmano'nu vidhīyate ।
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥2- 67॥
Indeed, the moving about of the senses, which the mind is led. That carries away one's wisdom like the wind [carries away] a boat on the water.
Word-for-word translation
indriyāṇām (neuter, genitive, plural) = of the senses
hi (adverb) (indeclinable) = indeed
caratām (present participle) (masculine, genitive, plural) = moving about
yad (relative pronoun) (neuter, nominative, singular) = which
manas (neuter, nominative, singular) = mind
anu (indeclinable) = following
vidhīyate (present passive, 3rd person, singular) = it is guided
tad (correlative pronoun) (neuter, nominative, singular) = that
asya (pronoun, masculine, genitive, singular) = one's
harati (present tense, 3rd person, singular)= it carries away
prajñām (feminine, accusative, singular) = wisdom
vāyus (masculine, nominative, singular) = wind
nāvam (feminine, accusative, singular) = boat
iva (indeclinable) = like
ambhasi (neuter, locative, singular) = on the water
Commentary
My translation is a bit different from previous translations in that I really stick to the literal syntax of the verse. Most other translations ignore or modify some of the syntax to focus on making a smoother sounding verse in English.
The indeclinable prefix "anu" meaning "following" and the verb "vidhīyate" meaning "it is guided" conveys a sense of being "led".
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ॥२- ६७॥
indriyāṇāṃ hi caratāṃ yanmano'nu vidhīyate ।
tadasya harati prajñāṃ vāyurnāvamivāmbhasi ॥2- 67॥
Indeed, the moving about of the senses, which the mind is led. That carries away one's wisdom like the wind [carries away] a boat on the water.
Word-for-word translation
indriyāṇām (neuter, genitive, plural) = of the senses
hi (adverb) (indeclinable) = indeed
caratām (present participle) (masculine, genitive, plural) = moving about
yad (relative pronoun) (neuter, nominative, singular) = which
manas (neuter, nominative, singular) = mind
anu (indeclinable) = following
vidhīyate (present passive, 3rd person, singular) = it is guided
tad (correlative pronoun) (neuter, nominative, singular) = that
asya (pronoun, masculine, genitive, singular) = one's
harati (present tense, 3rd person, singular)= it carries away
prajñām (feminine, accusative, singular) = wisdom
vāyus (masculine, nominative, singular) = wind
nāvam (feminine, accusative, singular) = boat
iva (indeclinable) = like
ambhasi (neuter, locative, singular) = on the water
Commentary
My translation is a bit different from previous translations in that I really stick to the literal syntax of the verse. Most other translations ignore or modify some of the syntax to focus on making a smoother sounding verse in English.
The indeclinable prefix "anu" meaning "following" and the verb "vidhīyate" meaning "it is guided" conveys a sense of being "led".
Bhagavad Gita: Chapter 2/Verse 66
नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना ।
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥2- 66॥
There is no intelligence of the uncontrolled and no reflection of the uncontrolled and of the distracted there is no tranquility. Whence is the happiness of the non-tranquil?
Word-for-word translations
na (adverb) (indeclinable) = not
asti (present indicative, 3rd person, singular) = is
buddhis (feminine, nominative, singular) = intelligence
ayuktasya (masculine, genitive, singular) = of the uncontrolled
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
ayuktasya (masculine, genitive, singular) = of the uncontrolled
bhāvanā (feminine, nominative, singular) = reflection
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
abhāvayatas (masculine, genitive, singular) = of the distracted
śāntis (feminine, nominative, singular) = tranquility
aśāntasya (masculine, genitive, singular) = of the non-tranquil
kutas (interrogative) (indeclinable) = whence
sukham (neuter, accusative, singular) = happiness
Commentary
There are several words that have various meanings in this verse, so translating the words into English is hard to do with just one word. "Buddhis" can mean "intelligence", "wisdom", "understand", etc. "Ayuktasya" can mean "unjoined" (coming from the root verb "yuj" meaning to join"), "unfit", "wrong", etc. I like the translation of "uncontrolled" because it brings forth a meaning of not being "yoked" to something that keeps one on their course. "Bhāvanā" can mean "reflection", "contemplation", "right conception", etc.
न चाभावयतः शान्तिरशान्तस्य कुतः सुखम् ॥२- ६६॥
nāsti buddhirayuktasya na cāyuktasya bhāvanā ।
na cābhāvayataḥ śāntiraśāntasya kutaḥ sukham ॥2- 66॥
There is no intelligence of the uncontrolled and no reflection of the uncontrolled and of the distracted there is no tranquility. Whence is the happiness of the non-tranquil?
Word-for-word translations
na (adverb) (indeclinable) = not
asti (present indicative, 3rd person, singular) = is
buddhis (feminine, nominative, singular) = intelligence
ayuktasya (masculine, genitive, singular) = of the uncontrolled
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
ayuktasya (masculine, genitive, singular) = of the uncontrolled
bhāvanā (feminine, nominative, singular) = reflection
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
abhāvayatas (masculine, genitive, singular) = of the distracted
śāntis (feminine, nominative, singular) = tranquility
aśāntasya (masculine, genitive, singular) = of the non-tranquil
kutas (interrogative) (indeclinable) = whence
sukham (neuter, accusative, singular) = happiness
Commentary
There are several words that have various meanings in this verse, so translating the words into English is hard to do with just one word. "Buddhis" can mean "intelligence", "wisdom", "understand", etc. "Ayuktasya" can mean "unjoined" (coming from the root verb "yuj" meaning to join"), "unfit", "wrong", etc. I like the translation of "uncontrolled" because it brings forth a meaning of not being "yoked" to something that keeps one on their course. "Bhāvanā" can mean "reflection", "contemplation", "right conception", etc.
Bhagavad Gita: Chapter 2/Verse 65
प्रसादे सर्वदुःखानां हानिरस्योपजायते ।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥
prasāde sarvaduḥkhānāṃ hānirasyopajāyate ।
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ॥2- 65॥
Withdrawal of all misfortunes, it is born of him in tranquility. Indeed, of the mind that is tranquil, at once intelligence becomes steady.
Word-for-word translations
prasāde (masculine, locative, singular) = in tranquility
sarvaduḥkhānām (sarva + duḥkhānām) (neuter, genitive, plural) = of all misfortunes
hānis (feminine, nominative, singular) = withdrawal
asya (pronoun, masculine, genitive, singular) = of him
upajāyate (present indicative, passive, 3rd person, singular) = it is born
prasannacetasas (prasanna + cetasas) (neuter, genitive, singular) = of the mind that is tranquil
hi (adverb) (indeclinable) = indeed
āśu (adverb) (indeclinable) = at once
buddhis (feminine, nominative, singular) = intelligence
paryavatiṣṭhate (present indicative, 3rd person, singular) = it becomes steady
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥२- ६५॥
prasāde sarvaduḥkhānāṃ hānirasyopajāyate ।
prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate ॥2- 65॥
Withdrawal of all misfortunes, it is born of him in tranquility. Indeed, of the mind that is tranquil, at once intelligence becomes steady.
Word-for-word translations
prasāde (masculine, locative, singular) = in tranquility
sarvaduḥkhānām (sarva + duḥkhānām) (neuter, genitive, plural) = of all misfortunes
hānis (feminine, nominative, singular) = withdrawal
asya (pronoun, masculine, genitive, singular) = of him
upajāyate (present indicative, passive, 3rd person, singular) = it is born
prasannacetasas (prasanna + cetasas) (neuter, genitive, singular) = of the mind that is tranquil
hi (adverb) (indeclinable) = indeed
āśu (adverb) (indeclinable) = at once
buddhis (feminine, nominative, singular) = intelligence
paryavatiṣṭhate (present indicative, 3rd person, singular) = it becomes steady
Sunday, December 27, 2015
Bhagavad Gita: Chapter 2/Verse 64
रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् ।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥
rāgadveṣaviyuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥2- 64॥
With detachments from desire and hatred, even though one is moving about the objects by the senses. With self-restraints, the self-controlled one attains tranquility.
Word-for-word translations
rāgadveṣaviyuktais (rāga + dveṣa + viyuktais) (compound) (masculine, instrumental, plural) = with detachments from desire and hatred
tu (conjunction) (indeclinable) = even though
viṣayān (masculine, accusative, plural) = about the objects
indriyaiś (neuter, instrumental, plural) = by the senses
caran (masculine, nominative, singular) = one is moving
ātmavaśyais (masculine, instrumental, plural) = with self-restraints
vidheyātmā (vidheya + ātmā) (compound) (masculine, nominative, singular) = the self controlled one
prasādam (masculine, accusative, singular) = tranquility
adhigacchati (present indicative, active, 3rd person, singular) = one attains
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति ॥२- ६४॥
rāgadveṣaviyuktaistu viṣayānindriyaiścaran ।
ātmavaśyairvidheyātmā prasādamadhigacchati ॥2- 64॥
With detachments from desire and hatred, even though one is moving about the objects by the senses. With self-restraints, the self-controlled one attains tranquility.
Word-for-word translations
rāgadveṣaviyuktais (rāga + dveṣa + viyuktais) (compound) (masculine, instrumental, plural) = with detachments from desire and hatred
tu (conjunction) (indeclinable) = even though
viṣayān (masculine, accusative, plural) = about the objects
indriyaiś (neuter, instrumental, plural) = by the senses
caran (masculine, nominative, singular) = one is moving
ātmavaśyais (masculine, instrumental, plural) = with self-restraints
vidheyātmā (vidheya + ātmā) (compound) (masculine, nominative, singular) = the self controlled one
prasādam (masculine, accusative, singular) = tranquility
adhigacchati (present indicative, active, 3rd person, singular) = one attains
Wednesday, December 23, 2015
Bhagavad Gita: Chapter 2/Verse 63
क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥
krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ ।
smṛtibhraṃśādbuddhināśo buddhināśātpraṇaśyati ॥2- 63॥
From anger arises insensibility; from insensibility, perseveration of memory; from perseveration of memory, loss of discernment; from loss of discernment, one is vanquished.
Word-for-word translations
krodhāt (masculine, ablative, singular) = from anger
bhavati (present indicative, 3rd person, singular) = it arises
saṃmohas (masculine, nominative, singular) = insensibility
saṃmohāt (masculine, ablative, singular) = from insensibility
smṛtivibhramas (smṛti + vibhramas) (compound) (masculine, nominative, singular) = perseveration of memory
smṛtibhraṃśāt (masculine, ablative, singular) = from perseveration of memory
buddhināśas (masculine, nominative, singular) = loss of discernment
buddhināśāt (masculine, ablative, singular) = from loss of discernment
praṇaśyati (present indicative, 3rd person, singular) = one is vanquished
Commentary
This verse continues from the previous verse in describing the chain of psychological events that occur when someone is attached to objects that grasp the senses. I decided to use the word "perseveration of memory" for "smṛtivibhramas" because "smṛti" means "memory" and "vibhrama" means "perturbation" or "rolling or whirling about". This verse really hits home for me with my own life circumstances that angered me and hearing of others people's life circumstances that angered them. We talk about these memories like a "broken record" causing a "perseveration of memory". I really love the wisdom of the previous verse and this verse.
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥२- ६३॥
krodhādbhavati saṃmohaḥ saṃmohātsmṛtivibhramaḥ ।
smṛtibhraṃśādbuddhināśo buddhināśātpraṇaśyati ॥2- 63॥
From anger arises insensibility; from insensibility, perseveration of memory; from perseveration of memory, loss of discernment; from loss of discernment, one is vanquished.
Word-for-word translations
krodhāt (masculine, ablative, singular) = from anger
bhavati (present indicative, 3rd person, singular) = it arises
saṃmohas (masculine, nominative, singular) = insensibility
saṃmohāt (masculine, ablative, singular) = from insensibility
smṛtivibhramas (smṛti + vibhramas) (compound) (masculine, nominative, singular) = perseveration of memory
smṛtibhraṃśāt (masculine, ablative, singular) = from perseveration of memory
buddhināśas (masculine, nominative, singular) = loss of discernment
buddhināśāt (masculine, ablative, singular) = from loss of discernment
praṇaśyati (present indicative, 3rd person, singular) = one is vanquished
Commentary
This verse continues from the previous verse in describing the chain of psychological events that occur when someone is attached to objects that grasp the senses. I decided to use the word "perseveration of memory" for "smṛtivibhramas" because "smṛti" means "memory" and "vibhrama" means "perturbation" or "rolling or whirling about". This verse really hits home for me with my own life circumstances that angered me and hearing of others people's life circumstances that angered them. We talk about these memories like a "broken record" causing a "perseveration of memory". I really love the wisdom of the previous verse and this verse.
Monday, December 21, 2015
Bhagavad Gita: Chapter 2/Verse 62
Chapter 2/Verse 62
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate ।
saṅgātsaṃjāyate kāmaḥ kāmātkrodho'bhijāyate ॥2- 62॥
Of a man contemplating objects; in them, attachment is born; from attachment, desire is born; from desire, anger is born.
Word-for-word translations
dhyāyatas (present active participle) (masculine, genitive, singular) = of contemplating
viṣayān (masculine, accusative, plural) = objects
puṃsas (masculine, genitive, singular) = of a man
saṅgas (masculine, nominative, singular) = attachment
teṣu (masculine, locative, plural) = in them
upajāyate (present indicative, passive, 3rd person, plural) = it is born
saṅgāt (masculine, ablative, singular) = from attachment
saṃjāyate (present indicative, passive, 3rd person, plural) = it is born
kāmas (masculine, nominative, singular) = desire
kāmāt (masculine, ablative, singular) = from desire
krodhas (masculine, nominative, singular) = anger
abhijāyate (present indicative, passive, 3rd person, singular) = it is born
Commentary
"upajāyate", "saṃjāyate", and "abhijāyate" have varying prefixes to the verb "jāyate" meaning "born". These prefixes are usually rationalized as being pleonastic (not altering the basic meaning of the word), but I do find it interesting that "upa" means "towards", "sam" means "together", and "abhi" means "fully". It appears to convey a sense that the intensity of emotion sprouting from the attachment to the object brings forth more intense emotions, first desire and then anger.
ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्संजायते कामः कामात्क्रोधोऽभिजायते ॥२- ६२॥
dhyāyato viṣayānpuṃsaḥ saṅgasteṣūpajāyate ।
saṅgātsaṃjāyate kāmaḥ kāmātkrodho'bhijāyate ॥2- 62॥
Of a man contemplating objects; in them, attachment is born; from attachment, desire is born; from desire, anger is born.
Word-for-word translations
dhyāyatas (present active participle) (masculine, genitive, singular) = of contemplating
viṣayān (masculine, accusative, plural) = objects
puṃsas (masculine, genitive, singular) = of a man
saṅgas (masculine, nominative, singular) = attachment
teṣu (masculine, locative, plural) = in them
upajāyate (present indicative, passive, 3rd person, plural) = it is born
saṅgāt (masculine, ablative, singular) = from attachment
saṃjāyate (present indicative, passive, 3rd person, plural) = it is born
kāmas (masculine, nominative, singular) = desire
kāmāt (masculine, ablative, singular) = from desire
krodhas (masculine, nominative, singular) = anger
abhijāyate (present indicative, passive, 3rd person, singular) = it is born
Commentary
"upajāyate", "saṃjāyate", and "abhijāyate" have varying prefixes to the verb "jāyate" meaning "born". These prefixes are usually rationalized as being pleonastic (not altering the basic meaning of the word), but I do find it interesting that "upa" means "towards", "sam" means "together", and "abhi" means "fully". It appears to convey a sense that the intensity of emotion sprouting from the attachment to the object brings forth more intense emotions, first desire and then anger.
Bhagavad Gita: Chapter 2/Verse 61
तानि सर्वाणि संयम्य युक्त आसीत मत्परः ।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥2- 61॥
Having restrained all these [senses]; disciplined, he should sit, devoted to me. Of whom the senses are controlled; of that, understanding is established.
Word-for-word translations
tāni (3rd person, pronoun, neuter, accusative, plural) = these
sarvāṇi (neuter, accusative, plural) = all
saṃyamya (gerund) (indeclinable) = having restrained
yukta (past passive participle) (masculine, nominative, singular) = disciplined
āsīta (optative, 3rd person, singular) = he should sit
matparas (masculine, nominative, singular) = devoted to me
vaśe (masculine, locative, singular) = in control
hi (adverb) (indeclinable) = indeed
yasya (pronoun, 3rd person, masculine, genitive, singular) = of whom
indriyāṇi (neuter, nominative, plural) = senses
tasya (pronoun, 3rd person, masculine, genitive, singular) = of that
prajñā (feminine, nominative, singular) = understanding
pratiṣṭhitā (past passive participle) (feminine, nominative, singular) = established
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता ॥२- ६१॥
tāni sarvāṇi saṃyamya yukta āsīta matparaḥ ।
vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā ॥2- 61॥
Having restrained all these [senses]; disciplined, he should sit, devoted to me. Of whom the senses are controlled; of that, understanding is established.
Word-for-word translations
tāni (3rd person, pronoun, neuter, accusative, plural) = these
sarvāṇi (neuter, accusative, plural) = all
saṃyamya (gerund) (indeclinable) = having restrained
yukta (past passive participle) (masculine, nominative, singular) = disciplined
āsīta (optative, 3rd person, singular) = he should sit
matparas (masculine, nominative, singular) = devoted to me
vaśe (masculine, locative, singular) = in control
hi (adverb) (indeclinable) = indeed
yasya (pronoun, 3rd person, masculine, genitive, singular) = of whom
indriyāṇi (neuter, nominative, plural) = senses
tasya (pronoun, 3rd person, masculine, genitive, singular) = of that
prajñā (feminine, nominative, singular) = understanding
pratiṣṭhitā (past passive participle) (feminine, nominative, singular) = established
Sunday, December 20, 2015
Bhagavad Gita: Chapter 2/Verse 60
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥2- 60॥
O Son-of-Kuntī, the tormenting senses forcibly seize the mind, indeed even of the striving man of wisdom.
Word-for-word translation
yatatas (adjective) (masculine, genitive, singular) = of the striving
hi (adverb) (indeclinable) = indeed
api (adverb) (indeclinable) = even
kaunteya (masculine, vocative, singular) = O Son-of-Kuntī (epithet for Arjuna)
puruṣasya (masculine, genitive, singular) = of the man
vipaścitas (adjective) (masculine, genitive, singular) = of wisdom
indriyāṇi (neuter, nominative, plural) = the senses
pramāthīni (adjective) (neuter, nominative, plural) = tormenting
haranti (present indicative, 3rd person, plural) = they seize
prasabham (adverb) (indeclinable) = forcibly
manas (neuter, accusative, singular) = mind
Commentary
This verse gives one a lot of practice in the declension forms with consonant endings of "t".
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥२- ६०॥
yatato hyapi kaunteya puruṣasya vipaścitaḥ ।
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ ॥2- 60॥
O Son-of-Kuntī, the tormenting senses forcibly seize the mind, indeed even of the striving man of wisdom.
Word-for-word translation
yatatas (adjective) (masculine, genitive, singular) = of the striving
hi (adverb) (indeclinable) = indeed
api (adverb) (indeclinable) = even
kaunteya (masculine, vocative, singular) = O Son-of-Kuntī (epithet for Arjuna)
puruṣasya (masculine, genitive, singular) = of the man
vipaścitas (adjective) (masculine, genitive, singular) = of wisdom
indriyāṇi (neuter, nominative, plural) = the senses
pramāthīni (adjective) (neuter, nominative, plural) = tormenting
haranti (present indicative, 3rd person, plural) = they seize
prasabham (adverb) (indeclinable) = forcibly
manas (neuter, accusative, singular) = mind
Commentary
This verse gives one a lot of practice in the declension forms with consonant endings of "t".
Thursday, December 17, 2015
The Bhagavad Gita by Winthrop Sargeant
Last week I found the Winthrop Sargeant translation of the Bhagavad Gita. This translation was further refined by Christopher Key Chapple. The combined work of Winthrop Sargeant and Christopher Key Chapple created a very detailed translation, which my current translation is mimicking in style. I feel fortunate to have found this translation because now I can double-check all my grammar detail against it. I was going to publish my translation of the Bhagavad Gita, but after comparing a few verses of my translation against the Sargeant version I will not publish my translation. Sargeant's version has a few minor grammar errors, but overall I am very impressed with it. I will still post my Bhagavad Gita translation to Blogger and maybe make my translation as a free pdf to post online after I am done with the translation. I will seek some other text to translate in extreme detail many years from now.
The Bhagavad Gita by Winthrop Sargeant
The Bhagavad Gita by Winthrop Sargeant
Thursday, December 10, 2015
Bhagavad Gita: Chapter 2/Verse 59
विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥
viṣayā vinivartante nirāhārasya dehinaḥ ।
rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ॥2- 59॥
Objects of the senses cease for the embodied ones who don't seek, at the exclusion of desire. Desire also ceases having seen the supreme of that.
Word-for-word translations
viṣayās (masculine, nominative, plural) = objects of the senses
vinivartante (present tense, 3rd person, plural) = cease
nirāhārasya (masculine, genitive, singular) = of the non-seeking
dehinas (masculine, accusative, plural) = the embodied ones
rasavarjam (masculine, accusative, singular) = exclusion of the desire
rasas (masculine, nominative, singular) = desire
api (adverb) (indeclinable) = also
asya (demonstrative pronoun, masculine , genitive, singular) = of that
param (masculine, accusative, singular) = the supreme
dṛṣṭvā (gerund) (indeclinable) = having seen
nivartate (present tense, 3rd person, singular) = it ceases
Commentary
"Nirāhārasya" is a very important word in this verse. It can mean "of the abstainers of food", which some translations use. But it can mean "of the non-seekers". The very core of the word is to "go fetch or get" something. "Of the abstainers of food" is not my favorite choice. It just seems too mundane for the wisdom of this text. If that interpretation is taken, then it is a metaphor at best.
The other very important word in this verse is "rasas", which can mean "taste" or "flavor". But, once again, I feel another definition of the word is more appropriate in this verse. I like the interpretation of "desire". One may stop seeking, but that does not mean one has ceased to desire. Desire is very hard to extinguish. It takes something "param" (supreme) to desire to overcome desire. Which segues to the word "param", which can mean "supreme", "superior", "other", and so many other words to include inferior or antagonistic meanings. But overall, "param" signifies "something else" or "something different that eclipses something".
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥२- ५९॥
viṣayā vinivartante nirāhārasya dehinaḥ ।
rasavarjaṃ raso'pyasya paraṃ dṛṣṭvā nivartate ॥2- 59॥
Objects of the senses cease for the embodied ones who don't seek, at the exclusion of desire. Desire also ceases having seen the supreme of that.
Word-for-word translations
viṣayās (masculine, nominative, plural) = objects of the senses
vinivartante (present tense, 3rd person, plural) = cease
nirāhārasya (masculine, genitive, singular) = of the non-seeking
dehinas (masculine, accusative, plural) = the embodied ones
rasavarjam (masculine, accusative, singular) = exclusion of the desire
rasas (masculine, nominative, singular) = desire
api (adverb) (indeclinable) = also
asya (demonstrative pronoun, masculine , genitive, singular) = of that
param (masculine, accusative, singular) = the supreme
dṛṣṭvā (gerund) (indeclinable) = having seen
nivartate (present tense, 3rd person, singular) = it ceases
Commentary
"Nirāhārasya" is a very important word in this verse. It can mean "of the abstainers of food", which some translations use. But it can mean "of the non-seekers". The very core of the word is to "go fetch or get" something. "Of the abstainers of food" is not my favorite choice. It just seems too mundane for the wisdom of this text. If that interpretation is taken, then it is a metaphor at best.
The other very important word in this verse is "rasas", which can mean "taste" or "flavor". But, once again, I feel another definition of the word is more appropriate in this verse. I like the interpretation of "desire". One may stop seeking, but that does not mean one has ceased to desire. Desire is very hard to extinguish. It takes something "param" (supreme) to desire to overcome desire. Which segues to the word "param", which can mean "supreme", "superior", "other", and so many other words to include inferior or antagonistic meanings. But overall, "param" signifies "something else" or "something different that eclipses something".
Bhagavad Gita: Chapter 2/Verse 58
यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः ।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥2- 58॥
And when one withdraws all the senses from the objects of the senses like limbs of the tortoise. Of that, understanding is established.
Word-for-word translations
yadā (relative adverb) (indeclinable) = when
saṃharate (present tense, 3rd person, singular) = one withdraws
ca (conjunction) (indeclinable) = and
ayam (demonstrative pronoun, masculine, nominative, singular) = the
kūrmas (masculine, nominative, singular) = tortoise
aṅgāni (neuter, nominative, plural) = limbs
iva (preposition) (indeclinable) = like (follows word to which it refers)
sarvaśas (adverb) (indeclinable) = all
indriyāṇi (neuter, accusative, plural) = senses
indriyārthebhyas (indriya + arthebhyas) (compound) (masculine, ablative, plural) = from the object of the senses
tasya (pronoun, 3rd person, masculine, genitive, singular) = of that
prajñā (feminine, nominative, singular) = understanding
pratiṣṭhitā (feminine, nominative, singular) = established
Commentary
Relative and correlative markers in this verse really help in the breaking down this verse into manageable parts. Just like the preposition "iva" meaning "like" in this verse. The conjunction "ca" meaning "and" in this verse is often left out in previous translations. The demonstrative pronoun often means "this" or "that", but in the verse it means "the".
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥२- ५८॥
yadā saṃharate cāyaṃ kūrmo'ṅgānīva sarvaśaḥ ।
indriyāṇīndriyārthebhyastasya prajñā pratiṣṭhitā ॥2- 58॥
And when one withdraws all the senses from the objects of the senses like limbs of the tortoise. Of that, understanding is established.
Word-for-word translations
yadā (relative adverb) (indeclinable) = when
saṃharate (present tense, 3rd person, singular) = one withdraws
ca (conjunction) (indeclinable) = and
ayam (demonstrative pronoun, masculine, nominative, singular) = the
kūrmas (masculine, nominative, singular) = tortoise
aṅgāni (neuter, nominative, plural) = limbs
iva (preposition) (indeclinable) = like (follows word to which it refers)
sarvaśas (adverb) (indeclinable) = all
indriyāṇi (neuter, accusative, plural) = senses
indriyārthebhyas (indriya + arthebhyas) (compound) (masculine, ablative, plural) = from the object of the senses
tasya (pronoun, 3rd person, masculine, genitive, singular) = of that
prajñā (feminine, nominative, singular) = understanding
pratiṣṭhitā (feminine, nominative, singular) = established
Commentary
Relative and correlative markers in this verse really help in the breaking down this verse into manageable parts. Just like the preposition "iva" meaning "like" in this verse. The conjunction "ca" meaning "and" in this verse is often left out in previous translations. The demonstrative pronoun often means "this" or "that", but in the verse it means "the".
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