Gita-Nectar: I - 89
to 107 with English Comments
iÏTmEvaì^ta l£la: k]ta: p¥vI| k]ta¢dx¤ .
halaÞys¤ÓdrESEn
/¹WtåOçOyE sda .. 89 ..
ÞvsavaI{ÏØyp#kzn| Aas£Åca¢p pdE pdE .
ev| c mÏÞyk\maI¢d
Sr£rÞv£k]¢tÞtda .. 90 ..
svIæOas|gãp£ y: BavaBasÞy Bask: .
p#¢tdEhÞTcE¾a¢B:
b#'aÏmÏv| n h£ytE .. 91 ..
Þa#aEtsa n£ytE daã yTa kalaEpB¤¢³x¤ .
pÜy¢Ót dE¢hvÓm¥Fa:
AaÏm¬pØyEn svIt: .. 92 ..
tmy| mÓytE laEkaE /s|gm¢p
s|¢gn| .
ekaE dEvaE ¢h svIæO b#'am¦tmhaEd¢D:
.. 93 ..
l£la: ya ya èÜymana: Sr£rE¢Ód#ycE¢¾taÓyEv . yTa ¢ÞTtmEv Sr£r| cE¾amaæO| p#dSIyÏy¢p
svI¢@yaNamaDartyav¢ÞTtp¥vaIvÞTamp¢rÏyÇyWv
AvÞTaÓtrW: ¢v¢vD| ¢vvÏyIÓtE
AB¥ta¢B¢nvESt: . jÓmaÓtr£ys|ÞkarvasnablmEv karN| . l£lanama¢vBaIv¢traEDanyaE:
tr|ga iv ma¢ykSr£rmEvaytn|. tTWv
s¥ßmaÏs¥ßmtrãptaE{v¢ÞTtÞy åOanaÏmn:
Þv£y
AvÞTap¢rÏyag| ¢vna mÏÞyk\maIïnÓtSr£ra¢N tìavaBavïaEtkÏvEn tds|gÏvEn c
S¤¼a¹Wtp#kznmEv
BgvÚl£laãpkmINa| ¶dy| . m¥Fa
¢h Þvan¤B¥¢tmEv p#maN| mÓymana:
Bgvd#opE{¢p ¢dÛym|gl¢vg#hE jÓmkmaI¢N l£laÞpdaÓyaraEpy¢Ót . ekÞsn¯
¢BïtE B#aÓÏya
i¢t ½¤¢t: m¥Fana| B#a¢ÓtmEv An¤vd¢t . nana¢vD¢vâ¼DmIväOya sÓtmÔysÓt¢mv
Þvp#kaScWtÓyãpE{¢p jf¢mv AanÓdGnm¢p Ѥ:¢Kt¢mv ¢n¢vIkarm¢p
s¢vkar¢mv
A¢¹t£ym¢p
s¢¹t£y¢mv ѤÝk]¢tn: AsaDv: Aas¤rs|pdma¢½ta: mÓyÓtE. yÞyEd|
jÓmpaàaÏy|
yExamEvaÓtgt| pap| t ev mhaÏman:
svIgt½£g£tam¦tmhaEd¢Dmn¤p#¢vÜy
tadaÏØymn¤Bv¢t . mÏÞyaïvtarl£la:
ÞvtÏvb¤B¤Ïs¥na| rhÞyp#kznãpEN vÎyIÓtE yTa
ÞvÞyEv
g£tam¦tmhaEdDE: AvÞTavW¢vÒymah .. 89-93 ..
I - 89-93: Myriads of lilas (sportive
activities) have been shown over the ages by the manifestations of the Divine.
But every time the actions have been only external manifestations of the
physical body; nothing has touched Him, the Immutable. But Ignorant mortals we
are, we think they are all the Lord’s real goings-on; because, for us, we have
no experience of , nor can we imagine, the
non-attached way of carrying on our work. We think of the Existent as
non-existent, of the self-effulgent as inert, of the
mÏÞyãp£ mnaEm¥¢tI:
áyman: p#¢tXN| .
ekS¦ÄñaE mn¤mpat¯ g£tam¦tmhaEd¢D: .. 94 ..
k\maIkaraE ¹£p iv ѤÂDa¢ÖDmTnE ¢g¢r| .
shÞa#bah¤daIDar
g£tam¦tmhaEd¢D: .. 95 ..
tn¤| yåOmy£| @¬f£| ¢bB#ta
/¤¼?ta c B¥: .
yaE jGan ¢hrÎyaX| s ¢h
g£tam¦tmhaEd¢D: .. 96 ..
n¦¢s||hãp£ B³aTI| AåOanas¤rrafqg#s£ .
p#Áyapyn¯ ÞvB¥
æOª¢v@m| vamnk| k]ÏvagadÒvr| blW: .
iÓd#Ïvdata B³ay
g£tam¦tmhaEd¢D: .. 98 ..
b#'d#^haEÏpTan¯ XæOan¯ n¦pa|à
bh¤SaE{Ôyhn¯ .
mhEÓd#vaÞyÞtdÎf:
g£tam¦tmhaEd¢D: .. 99 ..
hÏvah|k]¢trajan| ¢lÄñ| s|ÞTaÔy caNIvE .
åOanaEpdE¾a yaE ram: g£tam¦tmhaEd¢D: .. 100 ..
gBIs|kxINaE dEv:
nd£ngrkxIk: .
Sa|tp·B#maE yEn g£tam¦tmhd¢D: .. 101 ..
Avt£yI mnaE gaE¿E ga: pS¥|àaryn¯ v#jE .
mayag¤Ng#| yäOEj:
g£tam¦tmhaEd¢D: .. 102 ..
upDma©I{pdE¾a y:
s¤rar£Na· maEhk]t¯ .
b¬¼p#Ïyy¢n¿aE y: g£tam¦tmhaEd¢D: .. 103 ..
dÞy¤p#aya°a¢Þtka|Sc
kÚyÓtE v¦xlan¯ n¦pan¯ .
DmaIÏma htvan¯ k¢Úk: g£tam¦tmhaEd¢D: .. 104 ..
yÞyavyvs|ÞTanW: k¢ÚptaE laEk¢vÞtr: .
b£j| ydvtaraNa|
g£tam¦tmhaEd¢D: .. 105 ..
AhmEv n mäOaE{Óyt¯ i¢t tÏvaEpdESk: .
nana naÞt£¢t yaE
h|s: g£tam¦tmhaEd¢D: .. 106 ..
ÛyasaE jat: sÏyvÏya| vEd| c@E ct¤¢vID| .
b#'anÓd¢n¢D: saXat¯
g£tam¦tmhaEd¢D: .. 107 ..
sÏyv#taÁyraj¢xI: yTa mÏÞyãpEN Bgvta maE¢ht: tTa
mÏÞyvt¯ p#¢tXN| vDImanEn
mhsa mnsa maE¢hta vy| mnaEvWP[ÚyÞy AparÏvat¯ . As|ÁyEyW: kamWr¢p n p¥yItE
.
upy¤Ip¢r v¦¢¼mEvE¢t . tÞma¢¹xy¢vrEcnEn
¢nmInÞk| ktIÛy| tdaKÎfaÏmna p¥r¢yt¤|
SÀy| . mnaErajan| vDIyÓt: svaIDartya
Aa¢dk\maI¢ytÞvãpm¢hmanma¢ÞTt:
vEda¢ÖDmTnEn åOan½£Þs|païa vEdaE¢dtkmaIÏmkyaåO£ytn¤va
Aas¥yI: v¦äOy: yåOG"a:
hÓtÛya: . AåOan¢nrsnE B¢³mEv vDIyn¯ rmN£y| vamn|
vrEÎyma¢½Ïy åOat¦åOanåOEyaÏmna
¢v@mÞvmha!As£¢t
½¤tE: . AvW¢dkXæOBav| ¢nhÏy sm¥lah|karsWÓyvDat¯
¢lÄñp#¢t¿ya
c ram: savaIÏØy¢½ya y¤³: B#a|¢tãpk¢lkxIN:
ÞvDmaIn¤¿an¢nrt: i¢Ód#ypS¥n¯ gaE¿an¯
¢vxydESEx¤
s|caryn¯ iman¯ laEkan¯
g¤Ng#as¢nÞæOªg¤Îy ev rmtE ¢n¢Ý@yaÏmÞvãpENavÞTan| .
h|s¢vïyWv Þvm¢h¢m" ev
¢t¿n¯
vEdvEdaÄñtÏvåO: ÞvanÓdam¦t¢nmg"aE Bv¢t . m¦¢tkalE
ÞmtIÛya Bart£yW: ÜlaEkW: ..
I - 94-107: In these 14 verses the author brings to focus the
different avatAras of the Lord and brings out the esoteric expression of
non-duality in all of them. In the form of a fish He puzzled the great King
Satyavrata who later became the present Manu. The fish increased in its
proportions enormously as to occupy the whole world. Our mind also changes from
instant to instant and we, failing to perceive the unique Almighty behind, fall
a prey to the charms and vacillations of the mind. Instead of that we should
grow with the thought of Oneness at the bottom and with that thought occupy the
whole world. Like the Ancient Giant Tortoise which formed the base for the
entire churning of the ocean of milk, we should be able to root ourselves in
that Eternal Substratum so that the external vibrations will not affect us. By
churning the Ocean of the vedas we should aim to obtain the wealth at the
bottom of the vedas, namely, spiritual Enlightenment. Just as the giant boar
vanquished the great asura, hiraNyAkSa, so also we should resort
to the performance of the duties and obligations sanctioned by the scriptures
so that we may vanquish the evil attitudes in our mind. The eradication of the
Ignorance that causes all these evil attitudes is the goal of Life and there is
nothing more to do than that for Enlightenment. The means for this eradication
of Ignorance is the Bhakti of the Prahlada-type which rooted out once for all
the Ignorance caused by the Colossal Ego in the form of hiraNyakazipu.
The One Transcendent Absolute that is to be revered, worshipped and surrendered
to is the Dwarf who engulfed the whole universe by His
Cosmic Expansion, and that is the transcendental pervasion of our Self. The
non-divine dynamic aggressive qualities have to be killed from their roots by
establishing the Absolute in the heart as zrI Rama did .
This divine identity is the only way for us to live amidst the myriad sensory
attractions and distractions all around us . As the
Lord Krishna Himself lived untouched by any of the external activities, our aim
should be to live a life in the world but not of the world.
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Ó Copyright V.
Krishnamurthy Dec.20, 2000. Revised Nov.1,2006