मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥२- १४॥
mātrāsparśāstu kaunteya śītoṣṇasukhaduḥkhadāḥ ।
āgamāpāyino'nityāstāṃstitikṣasva bhārata ॥2- 14॥
O son-of-Kuntī, but contacts with the material world gives transient, coming and going pain and pleasure and hot and cold. You must endure them, O descendant-of-Bharata!
Word-for-word translation
mātrāsparśās (mātrā + sparśāstu) (compound) (nominative, plural) = contacts with the material world
tu (conjuction) (indeclinable) = but
kaunteya (vocative, singular) = O son-of-Kuntī (epithet of Arjuna)
śītoṣṇasukhaduḥkhadās (śīta + uṣṇa + sukha + duḥkha + dās) (compound) (nominative, singular) = gives pain and pleasure and hot and cold
āgamāpāyinas (adjective) (āgama + apāyinas) (compound) (nominative, plural) = coming and going
anityās (adjective) (nominative, plural) = transient
tān (pronoun, 3rd person, accusative, plural)= them
titikṣasva (present tense, imperative, 2nd person, singular) = you must endure!
bhārata (vocative, singular) = O descendant-of-Bharata
Commentary
The word "kaunteya" is an interesting derivative of the Sanskrit language that indicates offspring of an someone divine or mundane. "titikṣasva" is also a good example of an imperative in this verse. Both words took me some time to verify the spellings. Thanks again to the Goldman Sanskrit primer!
This verse speaks to the idea that various extreme sensations come and go and are transient, and they must be endured.
Sunday, September 27, 2015
Saturday, September 26, 2015
Bhagavad Gita: Chapter 2/Verse 13
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥
dehino'sminyathā dehe kaumāraṃ yauvanaṃ jarā ।
tathā dehāntaraprāptirdhīrastatra na muhyati ॥2- 13॥
Just as childhood, adulthood, [and] old age in this body of the embodied one thus obtaining another body, in that place the wise are not perplexed.
Word-for-word translation
dehinas (genitive, singular) = of the embodied one
asmin (demonstrative pronoun, locative, singular) = in this
yathā (adverb) (indeclinable) = just as
dehe (locative, singular) = in the body
kaumāram (nominative, singular) = childhood
yauvanam (nominative, singular) = adulthood
jarā (nominative, singular) = old age
tathā (adverb) (indeclinable) = thus
dehāntaraprāptis (deha + antara + prāptis) (compound) (nominative, singular) = obtaining another body
dhīras (nominative, singular) = the wise
tatra (adverb) (indeclinable) = in that place
na (adverb) (indeclinable) = not
muhyati (present tense, 3rd person, singular) = perplexed
Commentary
This verse is connected with the previous verse in advocating the idea of reincarnation and how the wise are not perplexed by the idea of it.
This verse also has a nice example of a relative/correlative clause.
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥२- १३॥
dehino'sminyathā dehe kaumāraṃ yauvanaṃ jarā ।
tathā dehāntaraprāptirdhīrastatra na muhyati ॥2- 13॥
Just as childhood, adulthood, [and] old age in this body of the embodied one thus obtaining another body, in that place the wise are not perplexed.
Word-for-word translation
dehinas (genitive, singular) = of the embodied one
asmin (demonstrative pronoun, locative, singular) = in this
yathā (adverb) (indeclinable) = just as
dehe (locative, singular) = in the body
kaumāram (nominative, singular) = childhood
yauvanam (nominative, singular) = adulthood
jarā (nominative, singular) = old age
tathā (adverb) (indeclinable) = thus
dehāntaraprāptis (deha + antara + prāptis) (compound) (nominative, singular) = obtaining another body
dhīras (nominative, singular) = the wise
tatra (adverb) (indeclinable) = in that place
na (adverb) (indeclinable) = not
muhyati (present tense, 3rd person, singular) = perplexed
Commentary
This verse is connected with the previous verse in advocating the idea of reincarnation and how the wise are not perplexed by the idea of it.
This verse also has a nice example of a relative/correlative clause.
Bhagavad Gita: Chapter 2/Verse 12
Chapter 1/Verse 12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ ।
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ॥2- 12॥
But indeed, never was I not, were you not, nor these rules of people were not, and indeed nor we all will not be, henceforth.
Word-for-word translation
na (adverb) (indeclinable) = not
tu (conjunction) (indeclinable) = but
eva (adverb) (indeclinable) = indeed
aham (pronoun, 1st person, nominative, singular) = I
jātu (adverb) (indeclinable) = never
na (adverb) (indeclinable) = not
āsam (past tense, 1st person, singular) = I was
na (adverb) (indeclinable) = not
tvam (pronoun, 2nd person, nominative, singular) = you
na (adverb) (indeclinable) = not
ime (pronoun, nominative, plural) = these
janādhipās (jana + adhipās) (compound) (nominative, plural) = rulers of people
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
eva (adverb) (indeclinable) = indeed
na (adverb) (indeclinable) = not
bhaviṣyāmas (future tense, 1st person, plural) = we will be
sarve (adjective) (nominative, plural) = all
vayam (pronoun, 1st person, nominative, plural) = we
atas (adverb) (indeclinable) = hence
param (adverb) (indeclinable) = forth
Commentary
This sentence is quite a mouthful with the abundance of negatives.
The second chapter is very thick with the philosophy at the time of the writing of the Bhagavad Gita. This verse forwards the idea that we never die in spirit. We have always existed and will continue to exist. There is no absolute death.
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥२- १२॥
na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ ।
na caiva na bhaviṣyāmaḥ sarve vayamataḥ param ॥2- 12॥
But indeed, never was I not, were you not, nor these rules of people were not, and indeed nor we all will not be, henceforth.
Word-for-word translation
na (adverb) (indeclinable) = not
tu (conjunction) (indeclinable) = but
eva (adverb) (indeclinable) = indeed
aham (pronoun, 1st person, nominative, singular) = I
jātu (adverb) (indeclinable) = never
na (adverb) (indeclinable) = not
āsam (past tense, 1st person, singular) = I was
na (adverb) (indeclinable) = not
tvam (pronoun, 2nd person, nominative, singular) = you
na (adverb) (indeclinable) = not
ime (pronoun, nominative, plural) = these
janādhipās (jana + adhipās) (compound) (nominative, plural) = rulers of people
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
eva (adverb) (indeclinable) = indeed
na (adverb) (indeclinable) = not
bhaviṣyāmas (future tense, 1st person, plural) = we will be
sarve (adjective) (nominative, plural) = all
vayam (pronoun, 1st person, nominative, plural) = we
atas (adverb) (indeclinable) = hence
param (adverb) (indeclinable) = forth
Commentary
This sentence is quite a mouthful with the abundance of negatives.
The second chapter is very thick with the philosophy at the time of the writing of the Bhagavad Gita. This verse forwards the idea that we never die in spirit. We have always existed and will continue to exist. There is no absolute death.
Thursday, September 24, 2015
Bhagavad Gita: Chapter 2/Verse 11
श्रीभगवानुवाच
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥
śrībhagavānuvāca
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase ।
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ॥2- 11॥
The Blessed Lord said, although you speak words of wisdom, you grieved those who are not to be grieved. The learned do not grieve the living and the dead.
Word-for-word translation
śrībhagavān (śrī + bhagavān) (compound) (nominative, singular) = Blessed Lord
uvāca (past tense verb, 3rd person, singular) = he said
aśocyān (accusative, plural) = those who are not to be grieved
anvaśocas (past tense, 2nd person, singular) = you grieved
tvam (pronoun, 2nd person, singular) = you
prajñāvādān (prajñā + vādān) (compound) (accusative, plural) = words of wisdom
ca (conjunction) (indeclinable) = although
bhāṣase (present tense, 2nd person, singular) = you speak
gatāsūn (gata + asūn) (compound) (accusative, plural) = the departed breaths (the dead)
agatāsūn (agata + asūn) (compound) (accusative, plural) = the non-departed breaths (the living)
ca (conjunction) (indeclinable) = and
na (adverb) (indeclinable) = not
anuśocanti (present tense, 3rd person, plural) = they grieve
paṇḍitās (nominative, plural) = the learned
Commentary
This verse gives one good examples of subject/verb agreement and a great variety of noun forms based on the verb "śuc" meaning "grieve". There is also good idioms for the "the living" and "the dead" in this verse.
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२- ११॥
śrībhagavānuvāca
aśocyānanvaśocastvaṃ prajñāvādāṃśca bhāṣase ।
gatāsūnagatāsūṃśca nānuśocanti paṇḍitāḥ ॥2- 11॥
The Blessed Lord said, although you speak words of wisdom, you grieved those who are not to be grieved. The learned do not grieve the living and the dead.
Word-for-word translation
śrībhagavān (śrī + bhagavān) (compound) (nominative, singular) = Blessed Lord
uvāca (past tense verb, 3rd person, singular) = he said
aśocyān (accusative, plural) = those who are not to be grieved
anvaśocas (past tense, 2nd person, singular) = you grieved
tvam (pronoun, 2nd person, singular) = you
prajñāvādān (prajñā + vādān) (compound) (accusative, plural) = words of wisdom
ca (conjunction) (indeclinable) = although
bhāṣase (present tense, 2nd person, singular) = you speak
gatāsūn (gata + asūn) (compound) (accusative, plural) = the departed breaths (the dead)
agatāsūn (agata + asūn) (compound) (accusative, plural) = the non-departed breaths (the living)
ca (conjunction) (indeclinable) = and
na (adverb) (indeclinable) = not
anuśocanti (present tense, 3rd person, plural) = they grieve
paṇḍitās (nominative, plural) = the learned
Commentary
This verse gives one good examples of subject/verb agreement and a great variety of noun forms based on the verb "śuc" meaning "grieve". There is also good idioms for the "the living" and "the dead" in this verse.
Bhagavad Gita: Chapter 2/Verse 10
तमुवाच हृषीकेशः प्रहसन्निव भारत ।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata ।
senayorubhayormadhye viṣīdantamidaṃ vacaḥ ॥2- 10॥
O descendant-of-Bharata, Hṛṣīkeśa laughingly, as it were, said this discourse to him, dejected, at the middle of both armies.
Word-for-word translation
tam (accusative, singular) = him
uvāca (past tense verb, 3rd person, singular) = he said
hṛṣīkeśas (nominative, singular) = Hṛṣīkeśa (epithet of Krishna)
prahasan (adverb) (indeclinable) = laughingly
iva (indeclinable) = as it were
bhārata (vocation, singular) = O descendant-of-Bharata (epithet of Dhṛtarāṣṭra)
senayos (locative, dual) = at two armies
ubhayos (locative, dual) = at both
madhye (locative, singular) = at the middle
viṣīdantam (past passive participle, accusative, singular) = dejected
idam (accusative, singular) = this
vacas (accusative, singular) = discourse
Commentary
Although this verse is short, the word order is jumbled adding to the challenge of deciphering the verse. This verse has a good example of "iva", which can mean "as it were", "like", etc.
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥२- १०॥
tamuvāca hṛṣīkeśaḥ prahasanniva bhārata ।
senayorubhayormadhye viṣīdantamidaṃ vacaḥ ॥2- 10॥
O descendant-of-Bharata, Hṛṣīkeśa laughingly, as it were, said this discourse to him, dejected, at the middle of both armies.
Word-for-word translation
tam (accusative, singular) = him
uvāca (past tense verb, 3rd person, singular) = he said
hṛṣīkeśas (nominative, singular) = Hṛṣīkeśa (epithet of Krishna)
prahasan (adverb) (indeclinable) = laughingly
iva (indeclinable) = as it were
bhārata (vocation, singular) = O descendant-of-Bharata (epithet of Dhṛtarāṣṭra)
senayos (locative, dual) = at two armies
ubhayos (locative, dual) = at both
madhye (locative, singular) = at the middle
viṣīdantam (past passive participle, accusative, singular) = dejected
idam (accusative, singular) = this
vacas (accusative, singular) = discourse
Commentary
Although this verse is short, the word order is jumbled adding to the challenge of deciphering the verse. This verse has a good example of "iva", which can mean "as it were", "like", etc.
Tuesday, September 22, 2015
Bhagavad Gita: Chapter 2/Verse 9
सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥
sañjaya uvāca
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ ।
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ॥2- 9॥
Sañjaya said, thus Guḍākeśa, Scorcher of Foes, having said to Hṛṣīkeśa, "I will not fight". Having spoke to Govinda, he became silent, indeed.
Word-for-word translation
sañjayas (nominative, singular) = Sañjaya
uvāca (past tense verb, 3rd person, singular) = said
evam (adverb) (indeclinable) = thus
uktvā (gerund) (indeclinable) = having said
hṛṣīkeśam (accusative, singular) = Hṛṣīkeśa (epithet of Krishna)
guḍākeśas (nominative, singular) = Guḍākeśa (epithet of Arjuna)
parantapas (nominative, singular) = Parantapa (Scorcher of Foes) (epithet of Arjuna)
na (adverb) (indeclinable) = not
yotsya (future tense, 1st person, singular) = I will fight
iti (punctuation) (indeclinable) = (quotation mark)
govindam (accusative, singular) = Govinda (epithet of Krishna)
uktvā (gerund) (indeclinable) = having spoke
tūṣṇīm (indeclinable) = silent
babhūva (past tense, 3rd person, singular) = he became
ha (interjection) (indeclinable) = indeed
Commentary
The quotation marker, "iti", in Sanskrit is a great way to identify syntax groups within a Sanskrit sentence and thus have more manageable portions to deal with in translating a verse. It seems like most of the translations seem to ignore the syntax boundary created by the quotation marker in this verse. I am siding with the translations (Laurie L. Patton and Gavin Flood & Charles Martin) who stick to the appropriate syntax rules of Sanskrit.
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः ।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥२- ९॥
sañjaya uvāca
evamuktvā hṛṣīkeśaṃ guḍākeśaḥ parantapaḥ ।
na yotsya iti govindamuktvā tūṣṇīṃ babhūva ha ॥2- 9॥
Sañjaya said, thus Guḍākeśa, Scorcher of Foes, having said to Hṛṣīkeśa, "I will not fight". Having spoke to Govinda, he became silent, indeed.
Word-for-word translation
sañjayas (nominative, singular) = Sañjaya
uvāca (past tense verb, 3rd person, singular) = said
evam (adverb) (indeclinable) = thus
uktvā (gerund) (indeclinable) = having said
hṛṣīkeśam (accusative, singular) = Hṛṣīkeśa (epithet of Krishna)
guḍākeśas (nominative, singular) = Guḍākeśa (epithet of Arjuna)
parantapas (nominative, singular) = Parantapa (Scorcher of Foes) (epithet of Arjuna)
na (adverb) (indeclinable) = not
yotsya (future tense, 1st person, singular) = I will fight
iti (punctuation) (indeclinable) = (quotation mark)
govindam (accusative, singular) = Govinda (epithet of Krishna)
uktvā (gerund) (indeclinable) = having spoke
tūṣṇīm (indeclinable) = silent
babhūva (past tense, 3rd person, singular) = he became
ha (interjection) (indeclinable) = indeed
Commentary
The quotation marker, "iti", in Sanskrit is a great way to identify syntax groups within a Sanskrit sentence and thus have more manageable portions to deal with in translating a verse. It seems like most of the translations seem to ignore the syntax boundary created by the quotation marker in this verse. I am siding with the translations (Laurie L. Patton and Gavin Flood & Charles Martin) who stick to the appropriate syntax rules of Sanskrit.
Sunday, September 20, 2015
Bhagavad Gita: Chapter 2/Verse 8
न हि प्रपश्यामि ममापनुद्याद् यच्छोकमुच्छोषणमिन्द्रियाणाम् ।
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥
na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām ।
avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam ॥2- 8॥
Indeed, I do not see what ought to dispel the grief drying up my senses. Even to obtain an unrivaled, prosperous kingdom on earth and sovereignty of the deities.
Word-for-word translation
na (adverb) (indeclinable) = not
hi (adverb) (indeclinable) = indeed
prapaśyāmi (present tense, 1st person, singular) = I see
mama (pronoun, 1st person, genitive, singular) = my
apanudyāt (optative, 3rd person, singular) = ought to dispel
yat (relative pronoun, nominative, singular) = what
śokam (accusative, singular) = grief
ucchoṣaṇam (adjective modifying "śokam") (accusative, singular) = drying up
indriyāṇām (genitive, plural) = of the senses
avāpya (gerundive) (indeclinable) = to be obtained
bhūmau (locative, singular) = on earth
asapatnam (adjective modifying "rājyam") (accusative, singular) = unrivaled
ṛddham (adjective modifying "rājyam") (accusative, singular) = prosperous
rājyam (accusative, singular) = kingdom
surāṇām (genitive, plural) = of the deities
api (adverb) (indeclinable) = even
ca (conjunction) (indeclinable) = and
ādhipatyam (accusative, singular) = sovereignty
Commentary
A clear cut verse with good examples of the use of various cases in one verse.
अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥२- ८॥
na hi prapaśyāmi mamāpanudyād yacchokamucchoṣaṇamindriyāṇām ।
avāpya bhūmāvasapatnamṛddhaṃ rājyaṃ surāṇāmapi cādhipatyam ॥2- 8॥
Indeed, I do not see what ought to dispel the grief drying up my senses. Even to obtain an unrivaled, prosperous kingdom on earth and sovereignty of the deities.
Word-for-word translation
na (adverb) (indeclinable) = not
hi (adverb) (indeclinable) = indeed
prapaśyāmi (present tense, 1st person, singular) = I see
mama (pronoun, 1st person, genitive, singular) = my
apanudyāt (optative, 3rd person, singular) = ought to dispel
yat (relative pronoun, nominative, singular) = what
śokam (accusative, singular) = grief
ucchoṣaṇam (adjective modifying "śokam") (accusative, singular) = drying up
indriyāṇām (genitive, plural) = of the senses
avāpya (gerundive) (indeclinable) = to be obtained
bhūmau (locative, singular) = on earth
asapatnam (adjective modifying "rājyam") (accusative, singular) = unrivaled
ṛddham (adjective modifying "rājyam") (accusative, singular) = prosperous
rājyam (accusative, singular) = kingdom
surāṇām (genitive, plural) = of the deities
api (adverb) (indeclinable) = even
ca (conjunction) (indeclinable) = and
ādhipatyam (accusative, singular) = sovereignty
Commentary
A clear cut verse with good examples of the use of various cases in one verse.
Saturday, September 19, 2015
Bhagavad Gita: Chapter 2/Verse 7
कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः ।
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥
kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ ।
yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam ॥2- 7॥
My being is impaired by misplaced pity concerning bewildering thoughts about right action. I ask you, what is determined to be possibly preferable? Speak that to me! I am your student. Instruct me, your suppliant!
Word-for-word translation
kārpaṇyadoṣopahatasvabhāvas (kārpaṇya + doṣa + upahata + sva + bhāvas) (compound) (nominative, singular) = my being is impaired by misplaced pity
pṛcchāmi (present tense, 1st person, singular) = I ask
tvām (pronoun, 2nd person, accusative) = you
dharmasammūḍhacetās (dharma + sammūḍha + cetās) (adjective modifying "kārpaṇyadoṣopahatasvabhāvas") (compound) (nominative, singular) = bewildering thoughts concerning right action
yat (relative pronoun, nominative, singular) = what
śreyas (nominative, singular) = preferable
syāt (optative, nominative, singular) = possibly
niścitam (past passive participle) = determined
brūhi (imperative, 2nd person, singular) = you speak!
tat (demonstrative pronoun, accusative, singular) = that
me (pronoun, 1st person, dative, singular) = to me
śiṣyas (nominative, singular) = student
te (pronoun, 2nd person, genitive, singular) = of you
aham (pronoun, 1st person, nominative, singular) = I
śādhi (imperative, 2nd person, singular) = you instruct!
mām (pronoun, 1st person, accusative, singular) = me
tvām (pronoun, 2nd person, accusative) = you
prapannam (past passive participle) = suppliant
Commentary
In this verse Arjuna is beseeching Krishna to give him guidance given his mind is in a turmoil about his over sympathetic feelings concerning the enemy.
This verse is very rich with imperative verbs and adjectives within a relative/correlative phrase.
यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥२- ७॥
kārpaṇyadoṣopahatasvabhāvaḥ pṛcchāmi tvāṃ dharmasammūḍhacetāḥ ।
yacchreyaḥ syānniścitaṃ brūhi tanme śiṣyaste'haṃ śādhi māṃ tvāṃ prapannam ॥2- 7॥
My being is impaired by misplaced pity concerning bewildering thoughts about right action. I ask you, what is determined to be possibly preferable? Speak that to me! I am your student. Instruct me, your suppliant!
Word-for-word translation
kārpaṇyadoṣopahatasvabhāvas (kārpaṇya + doṣa + upahata + sva + bhāvas) (compound) (nominative, singular) = my being is impaired by misplaced pity
pṛcchāmi (present tense, 1st person, singular) = I ask
tvām (pronoun, 2nd person, accusative) = you
dharmasammūḍhacetās (dharma + sammūḍha + cetās) (adjective modifying "kārpaṇyadoṣopahatasvabhāvas") (compound) (nominative, singular) = bewildering thoughts concerning right action
yat (relative pronoun, nominative, singular) = what
śreyas (nominative, singular) = preferable
syāt (optative, nominative, singular) = possibly
niścitam (past passive participle) = determined
brūhi (imperative, 2nd person, singular) = you speak!
tat (demonstrative pronoun, accusative, singular) = that
me (pronoun, 1st person, dative, singular) = to me
śiṣyas (nominative, singular) = student
te (pronoun, 2nd person, genitive, singular) = of you
aham (pronoun, 1st person, nominative, singular) = I
śādhi (imperative, 2nd person, singular) = you instruct!
mām (pronoun, 1st person, accusative, singular) = me
tvām (pronoun, 2nd person, accusative) = you
prapannam (past passive participle) = suppliant
Commentary
In this verse Arjuna is beseeching Krishna to give him guidance given his mind is in a turmoil about his over sympathetic feelings concerning the enemy.
This verse is very rich with imperative verbs and adjectives within a relative/correlative phrase.
Bhagavad Gita: Chapter 2/Verse 6
न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः ।
यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ ।
yāneva hatvā na jijīviṣāma ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥2- 6॥
And this we don't know: which two of us is more important or if we should conquer them or they should conquer us! Before the sons-of-Dhritarāṣṭra arrays having killed, we don't desire to live.
Word-for-word translation
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
etad (pronoun, nominative, singular) = this
vidmas (present tense, 1st person, plural) = we know
kataras (pronoun, nominative, singular) = which two?
nas (pronoun, accusative, plural) = us
garīyas (comparative) (nominative, singular) = more important
yad (relative pronoun, nominative, singular) = which
vā (conjunction) (indeclinable) = or
jayema (optative, 1st person, plural) = we should conquer
yadi (conjunction) = if
vā (conjunction) (indeclinable) = or
nas (pronoun, accusative, plural) = us
jayeyus (optative, 3rd person, plural) = they should conquer
yān (relative pronoun, accusative, plural) = which
eva (emphatic particle) (indeclinable) = (emphatic particle emphasizing previous word)
hatvā (gerund) (indeclinable) = having killed
na (adverb) (indeclinable) = not
jijīviṣāmas (present tense, 1st person, plural) = we desire to live
te (pronoun, nominative, plural) = them
avasthitās (nominative, plural) = arrays
pramukhe (preposition) (indeclinable) = before
dhārtarāṣṭrās (adjective) (nominative, plural) = sons-of-Dhritarāṣṭra
Commentary
From the previous translations, I like the Laurie L. Patton translation the best given that interpretation believes this verse is stating that Arjuna's army is before the arrays of the sons-of-Dhritarāṣṭra and not the other way around, as most other translations state. The clarification comes through with knowing that "dhārtarāṣṭrās" is an adjective of "avasthitās" and "pramukhe" is an indeclinable meaning "before" or "opposite". This makes sense because Arjuna is speaking now and talking about the opposing side feeling grief from killing them.
यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥२- ६॥
na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ ।
yāneva hatvā na jijīviṣāma ste'vasthitāḥ pramukhe dhārtarāṣṭrāḥ ॥2- 6॥
And this we don't know: which two of us is more important or if we should conquer them or they should conquer us! Before the sons-of-Dhritarāṣṭra arrays having killed, we don't desire to live.
Word-for-word translation
na (adverb) (indeclinable) = not
ca (conjunction) (indeclinable) = and
etad (pronoun, nominative, singular) = this
vidmas (present tense, 1st person, plural) = we know
kataras (pronoun, nominative, singular) = which two?
nas (pronoun, accusative, plural) = us
garīyas (comparative) (nominative, singular) = more important
yad (relative pronoun, nominative, singular) = which
vā (conjunction) (indeclinable) = or
jayema (optative, 1st person, plural) = we should conquer
yadi (conjunction) = if
vā (conjunction) (indeclinable) = or
nas (pronoun, accusative, plural) = us
jayeyus (optative, 3rd person, plural) = they should conquer
yān (relative pronoun, accusative, plural) = which
eva (emphatic particle) (indeclinable) = (emphatic particle emphasizing previous word)
hatvā (gerund) (indeclinable) = having killed
na (adverb) (indeclinable) = not
jijīviṣāmas (present tense, 1st person, plural) = we desire to live
te (pronoun, nominative, plural) = them
avasthitās (nominative, plural) = arrays
pramukhe (preposition) (indeclinable) = before
dhārtarāṣṭrās (adjective) (nominative, plural) = sons-of-Dhritarāṣṭra
Commentary
From the previous translations, I like the Laurie L. Patton translation the best given that interpretation believes this verse is stating that Arjuna's army is before the arrays of the sons-of-Dhritarāṣṭra and not the other way around, as most other translations state. The clarification comes through with knowing that "dhārtarāṣṭrās" is an adjective of "avasthitās" and "pramukhe" is an indeclinable meaning "before" or "opposite". This makes sense because Arjuna is speaking now and talking about the opposing side feeling grief from killing them.
Bhagavad Gita: Chapter 2/Verse 5
गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥
gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke ।
hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān ॥2- 5॥
Indeed, having slain greatly dignified gurus, [it would be] better to eat food received from begging. Even here in this location having slain gurus undoubtedly covetous, indeed here I should enjoy blood-smeared pleasures.
Word-for-word translation
gurūn (accusative, plural) = gurus
ahatvā (gerund) (indeclinable) = having slain
hi (interjection) (indeclinable) = indeed
mahānubhāvān (mahā + anubhāvān) (compound) (adjective) (accusative, plural) = greatly dignified
śreyas (comparative) (nominative, singular) = better
bhoktum (infinitive) (indeclinable) = to eat
bhaikṣyam (accusative, singular) = food received from begging
api (adverb) (indeclinable) = even
iha (adverb) (indeclinable) = here
loke (locative, singular) = in this location
hatvā (gerund) (indeclinable) = having slain
arthakāmāṃs (artha + kāmān) (adjective) (accusative, plural) = desires for wealth (covetous)
tu (adjective) (indeclinable) = undoubtedly
gurūn (accusative, plural) = gurus
iha (adverb) (indeclinable) = here
eva (emphatic particle) (indeclinable) = indeed
bhuñjīya (optative, 1st person, singular) = I should enjoy
bhogān (accusative, plural) = pleasures
rudhirapradigdhān (rudhira + pradigdhān) (compound) (adjective) (accusative, plural) = blood-smeared
Commentary
This verse has many good examples of gerund usage, optative, and infinitive usage, and adjectival syntax. I especially enjoyed the indeclinable use of the word "tu" meaning "undoubtedly".
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥२- ५॥
gurūnahatvā hi mahānubhāvān śreyo bhoktuṃ bhaikṣyamapīha loke ।
hatvārthakāmāṃstu gurūnihaiva bhuñjīya bhogān rudhirapradigdhān ॥2- 5॥
Indeed, having slain greatly dignified gurus, [it would be] better to eat food received from begging. Even here in this location having slain gurus undoubtedly covetous, indeed here I should enjoy blood-smeared pleasures.
Word-for-word translation
gurūn (accusative, plural) = gurus
ahatvā (gerund) (indeclinable) = having slain
hi (interjection) (indeclinable) = indeed
mahānubhāvān (mahā + anubhāvān) (compound) (adjective) (accusative, plural) = greatly dignified
śreyas (comparative) (nominative, singular) = better
bhoktum (infinitive) (indeclinable) = to eat
bhaikṣyam (accusative, singular) = food received from begging
api (adverb) (indeclinable) = even
iha (adverb) (indeclinable) = here
loke (locative, singular) = in this location
hatvā (gerund) (indeclinable) = having slain
arthakāmāṃs (artha + kāmān) (adjective) (accusative, plural) = desires for wealth (covetous)
tu (adjective) (indeclinable) = undoubtedly
gurūn (accusative, plural) = gurus
iha (adverb) (indeclinable) = here
eva (emphatic particle) (indeclinable) = indeed
bhuñjīya (optative, 1st person, singular) = I should enjoy
bhogān (accusative, plural) = pleasures
rudhirapradigdhān (rudhira + pradigdhān) (compound) (adjective) (accusative, plural) = blood-smeared
Commentary
This verse has many good examples of gerund usage, optative, and infinitive usage, and adjectival syntax. I especially enjoyed the indeclinable use of the word "tu" meaning "undoubtedly".
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