Jagat

Gītā sapta-ślokī 7 || 9.34 || मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः॥ man-manā bhava mad-bhakto mad-yājī māṁ namaskuru | mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ || bhava man-manāḥ. bhava mad-bhaktaḥ. bhava mad-yājī. māṁ namaskuru. mat-parāyaṇaḥ [bhūtvā], evaṁ ātmānaṁ yuktvā, mām eva eṣyasi. OR evaṁ yuktvā, ātmānam mām eva eṣyasi. [ ahaṁ hi sarveṣāṁ bhūtānām ātmā .] man-manā ḥ = “Me-minded.” ( manas is a neuter noun, nom. sing. is manaḥ . Here it is turned into a bahu-vrīhi samāsa refering to Arjuna, so it has to be changed into its equivalent masculine form. The masculine will be the same as neuter in everything except the nominative and accusative. The nom. sing. here is manāḥ -- but only in such compounds! (Masc. declension: manāḥ, manasau, manasaḥ/manasaṁ, manasau, manasaḥ ) mad-bhakt aḥ = “My devotee” mad-yājī = “My worshiper.” (nom. sing. of yājin ) mad-yajana-śīlo...

Gītā sapta-ślokī 6 || 15. 1 5 || सर्वस्य चाहं हृदि संनिविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च। वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम्॥ sarvasya cāhaṁ hṛdi saṁniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca | vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham || ahaṁ sarvasya hṛdi sanniviṣṭaḥ ca | mattaḥ smṛti jñānam apohanaṁ ca āgacchanti | ahaṁ sarvaiḥ vedaiś ca vedyaḥ | ahaṁ vedānta-kṛt veda-vit eva (asmi) || hṛt = heart (hṛdi is locative singular) buddhau saṁniviṣṭaḥ = entered, placed, situated ( saṁ-ni- √ viś ). Past participle, being used actively. matta ḥ = from me ( mat + taḥ ) smṛtiḥ = (f.) memory apohanaṁ = the taking away of that (memory and knowledge) apagamanaṁ ca | vedy aḥ = (fut.pot.part.) “to be known” veditavyaḥ . This is a passive construction: “By the Vedas, I am to be known.” vedānta-kṛ t = “the doer/fabricator/maker of the Vedānta” (...

Gītā sapta-ślokī 5 || 15.1 || ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्। छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥ ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam | chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit || [yasya] mūlaṁ ūrdhvaṁ asti, śākhā adhaḥ sthitā [asti], yasya ca [aśvatthasya] parṇāni chandāṁsi santi, [tam] aśvatthaṁ avyayam [iti] prāhuḥ [śrutayaḥ] | yas taṁ veda, sa veda-vid bhavati | ūrdhva-mūlaṁ = “with the roots above” ( bahuvrīhi-samāsa ) yasya mūlāni ūrdhve sthitāni santi, tam. adhaḥ-śākhaṁ = “with the branches below”. These two adjectives describe the tree, so agree in number, case and gender. a śvatthaṁ (acc. sing.) the banyan tree ( na śvo’pi sthātety aśvatthas taṁ kṣaṇa-pradhvaṁsinam ) prāhuḥ = “they say” ( kathayanti ) There is no subject, but the commentaries add śrutayaḥ and refer to a verse in the Kaṭha Upaniṣad (2.3.1): ūrdhva-mūlo’vāk-śākha eṣo’śvatthaḥ sanātanaḥ | avyayaṁ = (adj.) ine...

Gītā sapta-ślokī 4 || 8.9 || कविं पुराणमनुशासितारम् अणोरणीयांसमनुस्मरेद्यः। सर्वस्य धातारमचिन्त्यरूपम् आदित्यवर्णं तमसः परस्तात्॥ This is an incomplete sentence, since the yaḥ has no referent. You have to look for it in the next verse: sa taṁ paraṁ puruṣam upaiti divyam. Anvaya: yaḥ = whoever, anusmaret = should constantly remember [the paraṁ puruṣam as:] Now all the adjectival phrases agree with paraṁ puruṣam from the next verse, which is in the accusative: kaviṁ (“poet, omniscient”) sarva-jñaṁ . purāṇaṁ (“ancient”) cirantanam , anuśāsitāraṁ (“ruler”, acc. sing. of anuśāstṛ ), sarvasya jagataḥ praśāsitāram , aṇoḥ (abl. sing. of aṇu , “atom, very tiny”) sūkṣmād ap i , aṇīyāṁsaṁ (acc. sing. of aṇīyas , “tinier”) sūkṣmataram sarvasya (“of all”) karma-phala-jātasya (“of all collective fruits of action”) dhātāraṁ (“God, the support”, acc. sing. of dhātṛ ) = vidhātāraṁ vicitratayā prāṇibhyo vibhaktāram (“the one who dec...

Gītā sapta-ślokī 3 || 13.13 || सर्वतः पाणिपादं तत् सर्वतोक्षिशिरोमुखम्। सर्वतः श्रुतिमल्लोके सर्वम् आवृत्य तिष्ठति॥ sarvataḥ pāṇi-pādaṁ tat sarvato’kṣi-śiro-mukham | sarvataḥ śrutimal loke sarvam āvṛtya tiṣṭhati || sarvataḥ pāṇi-pādaṁ : sarvataḥ (on all sides, everywhere) pāṇayaḥ (hands) pādāś (feet) cāsyeti sarvataḥ pāṇi-pādaṁ taj jñeyam (that is to be known) | sarvato’kṣi-śiro-mukhaṁ : sarvataḥ akṣīṇi (akṣi, n. , nom. pl., “eyes”) śirāṁsi ( śiras , n. nom. pl. “heads) mukhāni ca yasya, tat sarvato’kṣi-śiro-mukham . sarvataḥ śrutimat : śrutiḥ (f.) śravaṇendriyam (“the hearing sense”) , tat yasya tat śrutimat (- mat is an important suffix. After –a, ā it is - vat. It has various senses, but primarily that of possession, i.e., “having.” ) loke ( lokaḥ = m. “world, people”) prāṇi-nikāye (“the totality of living beings) | sarvam āvṛtya (gerund, “having covered, after covering”) saṁvyāpya , tiṣṭhati (“it stands, remains”) sthitiṁ labhate || ...