एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥४-२॥
evaṃ paramparāprāptamimaṃ rājarṣayo viduḥ ।
sa kāleneha mahatā yogo naṣṭaḥ parantapa ॥4-2॥
Thus, the lineage was accomplished the royal seers knew this. After a long time yoga was destroyed in this world, Scorcher of Foes.
Word-for-word translations
evam (adverb) (indeclinable) = thus
paramparā (feminine, nominative, singular) = lineage
prāptam (past passive participle, accusative, singular) = was accomplished
imam (masculine, accusative, singular) = this
rājarṣayas (masculine, nominative, plural) = royal seers
vidus (past tense, 3rd person, plural) = they knew
sas (pronoun, 3rd person, masculine, nominative, singular) = it
kālena (masculine, instrumental, singular) = with time
iha (adverb) (indeclinable) = in this world
mahatā (adjective) (masculine, instrumental, singular) = with long
yogas (masculine, nominative, singular) = yoga
naṣṭas (past passive participle, masculine, nominative, singular) = destroyed
parantapa (masculine, vocative, singular) = Scorcher of the Foe (epithet of Arjuna)
Monday, February 29, 2016
Bhagavad Gita: Chapter 4/Verse 1
श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥
śrībhagavānuvāca
imaṃ vivasvate yogaṃ proktavānahamavyayam ।
vivasvānmanave prāha manurikṣvākave'bravīt ॥4-1॥
The Blessed One said, I having declared this perennial yoga to Vivasvat. Vivasvat told it to Manu. Manu told it to Ikṣvāku.
Word-for-word translations
śrībhagavān (masculine, nominative, singular) = the Blessed One (epithet of Krishna)
uvāca (past tense, 3rd person, singular) = said
imam (masculine, accusative, singular) = this
vivasvate (masculine, dative, singular) = to Vivasvat (Father of Manu and the Noah of Hindu lore and the progenitor of the human race)
yogam (masculine, accusative, singular) = yoga
proktavān (participle, masculine, nominative, singular) = having declared
aham (pronoun, 1st person, nominative, singular) = I
avyayam (adjective) (masculine, accusative, singular) = perennial
vivasvān (masculine, nominative, singular) = Vivasvat (Father of Manu and the Noah of Hindu lore and the progenitor of the human race)
manave = to Manu
prāha (past tense, 3rd person, singular) = told
manus (masculine, nominative, singular) = Manu (the first human)
ikṣvākave (masculine, dative, singular) = to Ikṣvāku (son of Manu)
abravīt (past tense, 3rd person, singular) = told
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥४-१॥
śrībhagavānuvāca
imaṃ vivasvate yogaṃ proktavānahamavyayam ।
vivasvānmanave prāha manurikṣvākave'bravīt ॥4-1॥
The Blessed One said, I having declared this perennial yoga to Vivasvat. Vivasvat told it to Manu. Manu told it to Ikṣvāku.
Word-for-word translations
śrībhagavān (masculine, nominative, singular) = the Blessed One (epithet of Krishna)
uvāca (past tense, 3rd person, singular) = said
imam (masculine, accusative, singular) = this
vivasvate (masculine, dative, singular) = to Vivasvat (Father of Manu and the Noah of Hindu lore and the progenitor of the human race)
yogam (masculine, accusative, singular) = yoga
proktavān (participle, masculine, nominative, singular) = having declared
aham (pronoun, 1st person, nominative, singular) = I
avyayam (adjective) (masculine, accusative, singular) = perennial
vivasvān (masculine, nominative, singular) = Vivasvat (Father of Manu and the Noah of Hindu lore and the progenitor of the human race)
manave = to Manu
prāha (past tense, 3rd person, singular) = told
manus (masculine, nominative, singular) = Manu (the first human)
ikṣvākave (masculine, dative, singular) = to Ikṣvāku (son of Manu)
abravīt (past tense, 3rd person, singular) = told
Saturday, February 27, 2016
Bhagavad Gita: Chapter 3/Verse 43
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३- ४३॥
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā ।
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam ॥3- 43॥
Thus, having learned the self is superior to intelligence having composed oneself by the self, you must destroy the enemy that is difficult to approach in the form of desire, O Mighty Armed One.
Word-for-word translations
evam (adverb) (indeclinable) = thus
buddhes (ablative of comparison) (feminine, ablative, singular) = than the intelligence
param (neuter, nominative, singular) = superior
buddhvā (gerund) (indeclinable) = having learned
saṃstabhya (gerund) (indeclinable) = having composed oneself
ātmānam (masculine, accusative, singular) = self
ātmanā (masculine, instrumental, singular) = by the self
jahi (imperative, 2nd person, singular) = you must destroy
śatrum (masculine, accusative, singular) = enemy
mahābāhas (masculine, vocative, singular) = O Mighty Armed One (epithet for Arjuna)
kāmarūpam (kāma + rūpam) (compound) (neuter, accusative, singular) = the form of desire
durāsadam (neuter, accusative, singular) = difficult to approach
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥३- ४३॥
evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānamātmanā ।
jahi śatruṃ mahābāho kāmarūpaṃ durāsadam ॥3- 43॥
Thus, having learned the self is superior to intelligence having composed oneself by the self, you must destroy the enemy that is difficult to approach in the form of desire, O Mighty Armed One.
Word-for-word translations
evam (adverb) (indeclinable) = thus
buddhes (ablative of comparison) (feminine, ablative, singular) = than the intelligence
param (neuter, nominative, singular) = superior
buddhvā (gerund) (indeclinable) = having learned
saṃstabhya (gerund) (indeclinable) = having composed oneself
ātmānam (masculine, accusative, singular) = self
ātmanā (masculine, instrumental, singular) = by the self
jahi (imperative, 2nd person, singular) = you must destroy
śatrum (masculine, accusative, singular) = enemy
mahābāhas (masculine, vocative, singular) = O Mighty Armed One (epithet for Arjuna)
kāmarūpam (kāma + rūpam) (compound) (neuter, accusative, singular) = the form of desire
durāsadam (neuter, accusative, singular) = difficult to approach
Bhagavad Gita: Chapter 3/Verse 42
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३- ४२॥
indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ ।
manasastu parā buddhiryo buddheḥ paratastu saḥ ॥3- 42॥
They said, the senses are superior, the mind is superior to the senses, but intelligence is superior to the mind. But who is superior to intelligence is that one.
Word-for-word translations
indriyāṇi (neuter, nominative, plural) = senses
parāṇi (neuter, nominative, plural) = superior
āhus (past tense, 3rd person, plural) = they said
indriyebhyas (ablative of comparison) (neuter, ablative, plural) = than the senses
param (neuter, nominative, singular) = superior
manas (neuter, nominative, singular) = mind
manasas (ablative of comparison) (neuter, ablative, singular) = than the mind
tu (conjunction) (indeclinable) = but
parā (feminine, nominative, singular) = superior
buddhis (feminine, nominative, singular) = intelligence
yas (pronoun, 3rd person, masculine, nominative, singular) = who
buddhes (ablative of comparison) (feminine, ablative, singular) = than the intelligence
paratas (adverb) (indeclinable) = higher
tu (conjunction) (indeclinable) = but
sas (pronoun, 3rd person, nominative, singular) = that one
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥३- ४२॥
indriyāṇi parāṇyāhurindriyebhyaḥ paraṃ manaḥ ।
manasastu parā buddhiryo buddheḥ paratastu saḥ ॥3- 42॥
They said, the senses are superior, the mind is superior to the senses, but intelligence is superior to the mind. But who is superior to intelligence is that one.
Word-for-word translations
indriyāṇi (neuter, nominative, plural) = senses
parāṇi (neuter, nominative, plural) = superior
āhus (past tense, 3rd person, plural) = they said
indriyebhyas (ablative of comparison) (neuter, ablative, plural) = than the senses
param (neuter, nominative, singular) = superior
manas (neuter, nominative, singular) = mind
manasas (ablative of comparison) (neuter, ablative, singular) = than the mind
tu (conjunction) (indeclinable) = but
parā (feminine, nominative, singular) = superior
buddhis (feminine, nominative, singular) = intelligence
yas (pronoun, 3rd person, masculine, nominative, singular) = who
buddhes (ablative of comparison) (feminine, ablative, singular) = than the intelligence
paratas (adverb) (indeclinable) = higher
tu (conjunction) (indeclinable) = but
sas (pronoun, 3rd person, nominative, singular) = that one
Friday, February 26, 2016
Bhagavad Gita: Chapter 3/Verse 41
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३- ४१॥
tasmāttvamindriyāṇyādau niyamya bharatarṣabha ।
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ॥3- 41॥
Therefore, you having restrained the senses at first, Bull of the Bharatas, indeed, you must kill this devil, destroyer of knowledge and discrimination.
Word-for-word translations
tasmāt (masculine, ablative, singular) = therefore
tvam (pronoun, 2nd person, nominative, singular) = you
indriyāṇi (neuter, accusative, plural) = senses
ādau (adverb) (indeclinable) = at first
niyamya (gerund) (indeclinable) = having restrained
bharatarṣabha = Bull of the Bharatas (epithet of Arjuna)
pāpmānaṃ (masculine, accusative, singular) = devil
prajahi (imperative, 2nd person, singular) = you must kill
hi (adverb) (indeclinable) = indeed
enam (neuter, accusative, singular) = this
jñānavijñānanāśanam (masculine, accusative, singular) = destroyer of knowledge and discrimination
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥३- ४१॥
tasmāttvamindriyāṇyādau niyamya bharatarṣabha ।
pāpmānaṃ prajahi hyenaṃ jñānavijñānanāśanam ॥3- 41॥
Therefore, you having restrained the senses at first, Bull of the Bharatas, indeed, you must kill this devil, destroyer of knowledge and discrimination.
Word-for-word translations
tasmāt (masculine, ablative, singular) = therefore
tvam (pronoun, 2nd person, nominative, singular) = you
indriyāṇi (neuter, accusative, plural) = senses
ādau (adverb) (indeclinable) = at first
niyamya (gerund) (indeclinable) = having restrained
bharatarṣabha = Bull of the Bharatas (epithet of Arjuna)
pāpmānaṃ (masculine, accusative, singular) = devil
prajahi (imperative, 2nd person, singular) = you must kill
hi (adverb) (indeclinable) = indeed
enam (neuter, accusative, singular) = this
jñānavijñānanāśanam (masculine, accusative, singular) = destroyer of knowledge and discrimination
Thursday, February 25, 2016
Bhagavad Gita: Chapter 3/Verse 40
Chapter 3/Verse 40
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३- ४०॥
indriyāṇi mano buddhirasyādhiṣṭhānamucyate ।
etairvimohayatyeṣa jñānamāvṛtya dehinam ॥3- 40॥
It is said, the senses, mind, intelligence are the abode of it [rajas, the imperishable enemy]. By these [the senses, mind, intelligence], having covered knowledge, that [covered knowledge] causes confusion in the embodied one.
Word-for-word translation
indriyāṇi (neuter, nominative, plural) = the senses
manas (neuter, nominative, singular) = mind
buddhis (feminine, nominative, singular) = intelligence
asya (masculine, genitive, singular) = of it
adhiṣṭhānam (neuter, nominative, singular) = abode
ucyate (present tense, 3rd person, singular) = it is said
etais (masculine, instrumental, plural) = by these
vimohayati (present indicative, causative, 3rd person, singular) = it causes confusion
eṣa (masculine, nominative, singular) = that
jñānam (neuter, accusative, singular) = knowledge
āvṛtya (gerund) (indeclinable) = having covered
dehinam (masculine, accusative, singular) = the embodied one
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥३- ४०॥
indriyāṇi mano buddhirasyādhiṣṭhānamucyate ।
etairvimohayatyeṣa jñānamāvṛtya dehinam ॥3- 40॥
It is said, the senses, mind, intelligence are the abode of it [rajas, the imperishable enemy]. By these [the senses, mind, intelligence], having covered knowledge, that [covered knowledge] causes confusion in the embodied one.
Word-for-word translation
indriyāṇi (neuter, nominative, plural) = the senses
manas (neuter, nominative, singular) = mind
buddhis (feminine, nominative, singular) = intelligence
asya (masculine, genitive, singular) = of it
adhiṣṭhānam (neuter, nominative, singular) = abode
ucyate (present tense, 3rd person, singular) = it is said
etais (masculine, instrumental, plural) = by these
vimohayati (present indicative, causative, 3rd person, singular) = it causes confusion
eṣa (masculine, nominative, singular) = that
jñānam (neuter, accusative, singular) = knowledge
āvṛtya (gerund) (indeclinable) = having covered
dehinam (masculine, accusative, singular) = the embodied one
Bhagavad Gita: Chapter 3/Verse 39
Chapter 3/Verse 39
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३- ३९॥
āvṛtaṃ jñānametena jñānino nityavairiṇā ।
kāmarūpeṇa kaunteya duṣpūreṇānalena ca ॥3- 39॥
O Son of Kunti, with that knowledge covered, the wise ones with the imperishable enemy in the form of desire and with matters belonging to Agni that are difficult to satiate.
Word-for-word translations
āvṛtam (past passive participle, neuter, nominative, singular) = covered
jñānam (neuter, nominative, singular) = knowledge
etena (neuter, instrumental, singular) = with that
jñāninas (neuter, nominative, plural) = the wise ones
nityavairiṇā (masculine, instrumental, singular) = with the imperishable enemy
kāmarūpeṇa (masculine, instrumental, singular) = with the form of desire
kaunteya (masculine, vocative, singular) = O Son of Kunti (epithet of Arjuna)
duṣpūreṇa (masculine, instrumental, singular) = with difficulty to satiate
ānalena (masculine, instrumental, singular) = with matters belonging to Agni
ca (conjunction) (indeclinable) = and
Commentary
This verse is written very poetically, so most past translations chose not to stick to a grammatically correct translation. My translation still sticks to the literal interpretation. The idea of the verse is that even people possessed of wisdom will have their knowledge covered by rajas "in the form of desire and with matters belonging to Agni that are difficult to satiate." Even the last part of this verse is cryptic, which would take more explanation to unfold.
This verse reveals why the word for "wisdom" is referred to in the previous verse by several translations, which did not make any sense at the time given the word for "wisdom" is not mentioned in the last verse nor in any recent, previous verse to the last verse.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥३- ३९॥
āvṛtaṃ jñānametena jñānino nityavairiṇā ।
kāmarūpeṇa kaunteya duṣpūreṇānalena ca ॥3- 39॥
O Son of Kunti, with that knowledge covered, the wise ones with the imperishable enemy in the form of desire and with matters belonging to Agni that are difficult to satiate.
Word-for-word translations
āvṛtam (past passive participle, neuter, nominative, singular) = covered
jñānam (neuter, nominative, singular) = knowledge
etena (neuter, instrumental, singular) = with that
jñāninas (neuter, nominative, plural) = the wise ones
nityavairiṇā (masculine, instrumental, singular) = with the imperishable enemy
kāmarūpeṇa (masculine, instrumental, singular) = with the form of desire
kaunteya (masculine, vocative, singular) = O Son of Kunti (epithet of Arjuna)
duṣpūreṇa (masculine, instrumental, singular) = with difficulty to satiate
ānalena (masculine, instrumental, singular) = with matters belonging to Agni
ca (conjunction) (indeclinable) = and
Commentary
This verse is written very poetically, so most past translations chose not to stick to a grammatically correct translation. My translation still sticks to the literal interpretation. The idea of the verse is that even people possessed of wisdom will have their knowledge covered by rajas "in the form of desire and with matters belonging to Agni that are difficult to satiate." Even the last part of this verse is cryptic, which would take more explanation to unfold.
This verse reveals why the word for "wisdom" is referred to in the previous verse by several translations, which did not make any sense at the time given the word for "wisdom" is not mentioned in the last verse nor in any recent, previous verse to the last verse.
Tuesday, February 23, 2016
Bhagavad Gita: Chapter 3/Verse 38
Chapter 3/Verse 38
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३- ३८॥
dhūmenāvriyate vahniryathādarśo malena ca ।
yatholbenāvṛto garbhastathā tenedamāvṛtam ॥3- 38॥
Just as a person conveying an oblation is enveloped with smoke, a mirror by dust, and just as an embryo is enveloped with a fetal membrane. Just so, by that [rajas], that covered [knowledge].
Word-for-word translations dhūmena (masculine, instrumental, singular) = with smoke
āvriyate (present tense, passive, 3rd person, singular) = one is enveloped
vahnis (masculine, nominative, singular) = a person conveying a oblation
yathā = just as
ādarśas (masculine, nominative, singular) = mirror
malena (neuter, instrumental, singular) = by dust
ca (conjunction) (indeclinable) = and
yathā = just as
ulbena = by a fetal membrane
āvṛtas (past passive participle, masculine, nominative, singular) = enveloped
garbhas (masculine, nominative, singular) = embryo
tathā = just so
tena (pronoun, 3rd person, instrumental, singular) = by that
idam (neuter, nominative, singular) = that
āvṛtam (past passive participle, neuter, nominative, singular) = covered [knowledge] (the adding of "knowledge" here will be understood in the next verse)
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥३- ३८॥
dhūmenāvriyate vahniryathādarśo malena ca ।
yatholbenāvṛto garbhastathā tenedamāvṛtam ॥3- 38॥
Just as a person conveying an oblation is enveloped with smoke, a mirror by dust, and just as an embryo is enveloped with a fetal membrane. Just so, by that [rajas], that covered [knowledge].
Word-for-word translations dhūmena (masculine, instrumental, singular) = with smoke
āvriyate (present tense, passive, 3rd person, singular) = one is enveloped
vahnis (masculine, nominative, singular) = a person conveying a oblation
yathā = just as
ādarśas (masculine, nominative, singular) = mirror
malena (neuter, instrumental, singular) = by dust
ca (conjunction) (indeclinable) = and
yathā = just as
ulbena = by a fetal membrane
āvṛtas (past passive participle, masculine, nominative, singular) = enveloped
garbhas (masculine, nominative, singular) = embryo
tathā = just so
tena (pronoun, 3rd person, instrumental, singular) = by that
idam (neuter, nominative, singular) = that
āvṛtam (past passive participle, neuter, nominative, singular) = covered [knowledge] (the adding of "knowledge" here will be understood in the next verse)
Bhagavad Gita: Chapter 3/Verse 37
Chapter 3/Verse 37
श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३- ३७॥
śrībhagavānuvāca
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ ।
mahāśano mahāpāpmā viddhyenamiha vairiṇam ॥3- 37॥
The Blessed One said:
This desire [and] this anger are rajas. Based in the guṇa [rajas] is great consumption and great sin. Here you must know this enemy [rajas].
Word-for-word translations
śrībhagavān (masculine, nominative, singular) = the Blessed One (epithet of Krishna)
uvāca (past tense, 3rd person, singular) = said
kāmas (masculine, nominative, singular) = desire
eṣas (adjective) (masculine, nominative, singular) = this
krodhas (masculine, nominative, singular) = anger
eṣas (adjective) (masculine, nominative, singular) = this
rajas (neuter, nominative, singular) = rajas
guṇasamudbhavas (guṇa + samudbhavas) (compound) (masculine, nominative, singular) = based in the guṇa
mahāśanas (mahā + aśanas) (compound) (masculine, nominative, singular) = great consumption
mahāpāpmās (mahā + pāpmās) (compound) (masculine, nominative, singular) = great sin
viddhi (imperative, 2nd person, singular) = you must know
enam (adjective) (masculine, accusative, singular) = this
iha = here
vairiṇam (masculine, accusative, singular) = enemy
Commentary
From reviewing the past translations of this verse, it seems there is a lack of understanding in the copula clauses and the Sanskrit grammatical rules with applying adjectives to nouns.
"This desire [and] this anger are rajas." is the first copula clause of the verse. One past translation believes that the second "this" in this verse is connected to "from a force" in the last verse, which is in the neuter gender, ablative case, and singular number. This violates the Sanskrit grammar rules when applying adjectives to nouns. "This" in this verse is an adjective, and thus must take on the gender, case, and number of the noun it modifies. In this case, it is modifying "krodhas", which has a masculine gender, nominative case, and singular number.
The second error from previous translations is having "rajas", which is in the neuter gender, adjectivally modifying the compound "based in the guṇa", which is in the masculine gender. Following the same grammatical rule stated above, this is grammatically incorrect. "Rajas" is the latter part of the copula clause "Kāma eṣa krodha eṣa rajo..." in this verse. From this copula clause, it is then understood that rajas is the guna being alluded to in the first part of the second copula in this verse, "guṇasamudbhavaḥ mahāśano mahāpāpmā".
Lastly, previous translations consider the enemy alluded to in this verse is great consumption and great sin verses the rajas. Once again, there is confusion about numbering in this part. "Enemy" is in the singular number and can only allude to a singular number word. "Enemy" cannot allude to both "great consumption and great sin". It would have to be in the dual number.
श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥३- ३७॥
śrībhagavānuvāca
kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ ।
mahāśano mahāpāpmā viddhyenamiha vairiṇam ॥3- 37॥
The Blessed One said:
This desire [and] this anger are rajas. Based in the guṇa [rajas] is great consumption and great sin. Here you must know this enemy [rajas].
Word-for-word translations
śrībhagavān (masculine, nominative, singular) = the Blessed One (epithet of Krishna)
uvāca (past tense, 3rd person, singular) = said
kāmas (masculine, nominative, singular) = desire
eṣas (adjective) (masculine, nominative, singular) = this
krodhas (masculine, nominative, singular) = anger
eṣas (adjective) (masculine, nominative, singular) = this
rajas (neuter, nominative, singular) = rajas
guṇasamudbhavas (guṇa + samudbhavas) (compound) (masculine, nominative, singular) = based in the guṇa
mahāśanas (mahā + aśanas) (compound) (masculine, nominative, singular) = great consumption
mahāpāpmās (mahā + pāpmās) (compound) (masculine, nominative, singular) = great sin
viddhi (imperative, 2nd person, singular) = you must know
enam (adjective) (masculine, accusative, singular) = this
iha = here
vairiṇam (masculine, accusative, singular) = enemy
Commentary
From reviewing the past translations of this verse, it seems there is a lack of understanding in the copula clauses and the Sanskrit grammatical rules with applying adjectives to nouns.
"This desire [and] this anger are rajas." is the first copula clause of the verse. One past translation believes that the second "this" in this verse is connected to "from a force" in the last verse, which is in the neuter gender, ablative case, and singular number. This violates the Sanskrit grammar rules when applying adjectives to nouns. "This" in this verse is an adjective, and thus must take on the gender, case, and number of the noun it modifies. In this case, it is modifying "krodhas", which has a masculine gender, nominative case, and singular number.
The second error from previous translations is having "rajas", which is in the neuter gender, adjectivally modifying the compound "based in the guṇa", which is in the masculine gender. Following the same grammatical rule stated above, this is grammatically incorrect. "Rajas" is the latter part of the copula clause "Kāma eṣa krodha eṣa rajo..." in this verse. From this copula clause, it is then understood that rajas is the guna being alluded to in the first part of the second copula in this verse, "guṇasamudbhavaḥ mahāśano mahāpāpmā".
Lastly, previous translations consider the enemy alluded to in this verse is great consumption and great sin verses the rajas. Once again, there is confusion about numbering in this part. "Enemy" is in the singular number and can only allude to a singular number word. "Enemy" cannot allude to both "great consumption and great sin". It would have to be in the dual number.
Monday, February 22, 2016
Bhagavad Gita: Chapter 3/Verse 36
Chapter 3/Verse 36
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३- ३६॥
arjuna uvāca
atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ ।
anicchannapi vārṣṇeya balādiva niyojitaḥ ॥3- 36॥
Arjuna said:
Then impelled by what? Even not wishing, a person commits evil. O Vārṣṇeya, like instigated from a force.
Word-for-word translations
arjunas (masculine, nominative, singular) = Arjuna
uvāca (past tense verb, 3rd person, singular) = said
atha (adverb) (indeclinable) = then
kena (interrogative, instrumental, singular) = by what?
prayuktas (past passive participle, masculine, nominative, singular) = impelled
ayam (masculine, nominative, singular) = this
pāpam (neuter, accusative, singular) = evil
carati (present tense, 3rd person, singular) = commits
pūruṣas (masculine, nominative, singular) = a person
anicchan (present participle, masculine, nominative, singular) =not wishing
api (adverb) (indeclinable) = even
vārṣṇeya (masculine, vocative, singular) = Vārṣṇeya (epithet of Krishna)
balāt (neuter, ablative, singular) = from a force
iva (preposition) (indeclinable) = like
niyojitas (past passive participle, masculine, nominative, singular) = instigated
अर्जुन उवाच
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥३- ३६॥
arjuna uvāca
atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ ।
anicchannapi vārṣṇeya balādiva niyojitaḥ ॥3- 36॥
Arjuna said:
Then impelled by what? Even not wishing, a person commits evil. O Vārṣṇeya, like instigated from a force.
Word-for-word translations
arjunas (masculine, nominative, singular) = Arjuna
uvāca (past tense verb, 3rd person, singular) = said
atha (adverb) (indeclinable) = then
kena (interrogative, instrumental, singular) = by what?
prayuktas (past passive participle, masculine, nominative, singular) = impelled
ayam (masculine, nominative, singular) = this
pāpam (neuter, accusative, singular) = evil
carati (present tense, 3rd person, singular) = commits
pūruṣas (masculine, nominative, singular) = a person
anicchan (present participle, masculine, nominative, singular) =not wishing
api (adverb) (indeclinable) = even
vārṣṇeya (masculine, vocative, singular) = Vārṣṇeya (epithet of Krishna)
balāt (neuter, ablative, singular) = from a force
iva (preposition) (indeclinable) = like
niyojitas (past passive participle, masculine, nominative, singular) = instigated
Sunday, February 21, 2016
Bhagavad Gita: Chapter 3/Verse 35
Chapter 3/Verse 35
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt ।
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ॥3- 35॥
Better one's wicked duty than the good performed from the duty of another. Residence in one's duty is better than the overwhelming duty of another.
Word-for-word translations
śreyān (comparative, masculine, nominative, singular) = better
svadharmas (masculine, nominative, singular) = one's duty
viguṇas (adjective) (masculine, nominative, singular) = wicked
paradharmāt (masculine, ablative, singular) = from the duty of another
svanuṣṭhitāt (su + anuṣṭhitāt) (compound) (past passive participle, ablative of comparison, singular) = than the good performed
svadharme (masculine, locative, singular) = in one's duty
nidhanam (neuter, nominative, singular) = residence
śreyas (comparative, neuter, nominative, singular) = better
paradharmas (masculine, nominative, singular) = duty of another
bhayāvahas (bhaya+ āvahas) (compound) (adjective) (masculine, nominative, singular) = overwhelming
Commentary
This is one of my favorite verses since I first read the Bhagavad Gita, so it delights me to see the grammatical makeup of this verse.
It seems I am running into a patch of verses where the past translations seem to be weirdly interpreted when a more sensible translation is possible. In this verse, it is mainly the clunky word choices from past translations that bewilder me.
"Viguṇas" can mean "destitute of merits", "worthless", "bad", and the like. Most past translations soften the harshness of this word by using a gentler word.
I feel "nidhanam" is the most horribly translated word from the past interpretations. So much so, that it alters the core meaning of the translation. Most past translations interpret it along the lines of "Better is the death in one's own duty." That interpretation is just too clunky. "Nidhanam" can mean "death" and "destitute", but it also can mean an "abode" or "residence". It has a spirit of settling down into something.
"Bhayāvahas" can mean "bringing fear or danger", "formidable", "fearful". Getting at the root of the these meanings it means something that is "overwhelming" or "prohibitive".
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥३- ३५॥
śreyānsvadharmo viguṇaḥ paradharmātsvanuṣṭhitāt ।
svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ ॥3- 35॥
Better one's wicked duty than the good performed from the duty of another. Residence in one's duty is better than the overwhelming duty of another.
Word-for-word translations
śreyān (comparative, masculine, nominative, singular) = better
svadharmas (masculine, nominative, singular) = one's duty
viguṇas (adjective) (masculine, nominative, singular) = wicked
paradharmāt (masculine, ablative, singular) = from the duty of another
svanuṣṭhitāt (su + anuṣṭhitāt) (compound) (past passive participle, ablative of comparison, singular) = than the good performed
svadharme (masculine, locative, singular) = in one's duty
nidhanam (neuter, nominative, singular) = residence
śreyas (comparative, neuter, nominative, singular) = better
paradharmas (masculine, nominative, singular) = duty of another
bhayāvahas (bhaya
Commentary
This is one of my favorite verses since I first read the Bhagavad Gita, so it delights me to see the grammatical makeup of this verse.
It seems I am running into a patch of verses where the past translations seem to be weirdly interpreted when a more sensible translation is possible. In this verse, it is mainly the clunky word choices from past translations that bewilder me.
"Viguṇas" can mean "destitute of merits", "worthless", "bad", and the like. Most past translations soften the harshness of this word by using a gentler word.
I feel "nidhanam" is the most horribly translated word from the past interpretations. So much so, that it alters the core meaning of the translation. Most past translations interpret it along the lines of "Better is the death in one's own duty." That interpretation is just too clunky. "Nidhanam" can mean "death" and "destitute", but it also can mean an "abode" or "residence". It has a spirit of settling down into something.
"Bhayāvahas" can mean "bringing fear or danger", "formidable", "fearful". Getting at the root of the these meanings it means something that is "overwhelming" or "prohibitive".
Saturday, February 20, 2016
Bhagavad Gita: Chapter 3/Verse 34
Chapter 3/Verse 34
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३- ३४॥
indriyasyendriyasyārthe rāgadveṣau vyavasthitau ।
tayorna vaśamāgacchettau hyasya paripanthinau ॥3- 34॥
Of the sense [and] in the aim of the sense, of those two, passion and hatred abide. Of those two, one should not come to be subdued. Indeed, those two are dualities of the one.
Word-for-word translations
indriyasya (neuter, genitive, singular) = of the sense
indriyasya (neuter, genitive, singular) = of the sense
arthe (masculine, locative, singular) = in the aim
rāgadveṣau (rāga + dveṣau) (compound) (masculine, nominative, dual) = passion and hatred
vyavasthitau (past passive participle, masculine, nominative, dual) = abide
tayos (masculine, genitive, dual) = of those two
na (adverb) (indeclinable) = not
vaśam (masculine, accusative, singular) = to be subdued
āgacchet (optative, 3rd person, singular) = one should come
tau (masculine, nominative, dual) = those two
hi (adverb) (indeclinable) = indeed
asya (masculine, genitive, singular) = of the one
paripanthinau (masculine, nominative, dual) = two dualities
Commentary
Most translations agree on the first part of the verse:
"Of the sense [and] in the aim of the sense, of those two, passion and hatred abide."
The second part of the verse has some weird previous translations and it seems the translators are confused about who the subjects are. Basically, I see the second part of the verse as saying, "of those two" meaning "passion and hatred", one should not become subdued. This means that neither "passion or hatred" should not be subdued to each other. Then, the last part of the verse is saying "passion and hatred are two dualities of the one." Other translations make the subject some anonymous 3rd person verses the stated subjects of "passion and hatred" within the context of the verse.
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥३- ३४॥
indriyasyendriyasyārthe rāgadveṣau vyavasthitau ।
tayorna vaśamāgacchettau hyasya paripanthinau ॥3- 34॥
Of the sense [and] in the aim of the sense, of those two, passion and hatred abide. Of those two, one should not come to be subdued. Indeed, those two are dualities of the one.
Word-for-word translations
indriyasya (neuter, genitive, singular) = of the sense
indriyasya (neuter, genitive, singular) = of the sense
arthe (masculine, locative, singular) = in the aim
rāgadveṣau (rāga + dveṣau) (compound) (masculine, nominative, dual) = passion and hatred
vyavasthitau (past passive participle, masculine, nominative, dual) = abide
tayos (masculine, genitive, dual) = of those two
na (adverb) (indeclinable) = not
vaśam (masculine, accusative, singular) = to be subdued
āgacchet (optative, 3rd person, singular) = one should come
tau (masculine, nominative, dual) = those two
hi (adverb) (indeclinable) = indeed
asya (masculine, genitive, singular) = of the one
paripanthinau (masculine, nominative, dual) = two dualities
Commentary
Most translations agree on the first part of the verse:
"Of the sense [and] in the aim of the sense, of those two, passion and hatred abide."
Although, the literal grammar of translation is not always very transparent in the verse from previous translations.
The second part of the verse has some weird previous translations and it seems the translators are confused about who the subjects are. Basically, I see the second part of the verse as saying, "of those two" meaning "passion and hatred", one should not become subdued. This means that neither "passion or hatred" should not be subdued to each other. Then, the last part of the verse is saying "passion and hatred are two dualities of the one." Other translations make the subject some anonymous 3rd person verses the stated subjects of "passion and hatred" within the context of the verse.
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