Gita-Nectar: I - 108 to 121 with English Comments

Gita-Nectar: I - 108 to 121 with English Comments

Previous Page

nard: k¢plaE yåO: §xyaE mn¤v|Sja: .

kaÏyaynBr¹aj¢ndaGBrtady: ..108..

Ñ¤vaIsa jmd¢g"à m¬éÚyÜÅyvnÞtTa .

iÏyadyaE /s|ÁyEya: yE mhÏpdmagta: ..109..

j£vÓm¤³a mhaÏman: b#'an¤B¢vnÞsda .

tE b#' n b#'¢vd: sdam¦tmya: ¢Sva: ..110..

k¢à¼£r i¢t ½¤Ïya mhaÏmanaE n s¢Ót bhv: i¢t n v³Ûy| . k]tæOEta¢dy¤gEx¤ s¥yIcÓd#v|S£ya:

paÎfqyB¥pala: bhv: dE¢vB³a: b#'aïaÞsnkadyà AacarmacrÓÏyWv s¤çOb¤¢¼vÑ¤¢ÏTta i¢t

ÓyayEn b#'Wv tE n b#'an¤va¢dn: . @«¢D Ñ¤vaIsa: . kam£ cÓd#ma: . Ïy³svI¢lÄñp¢rg#h:

däO: . kmIZaE v¢s¿: . Óya¢snÞsnkady: . B³nard: . dWÏypX£yaE BagIv:. dEvg¤â: .

vaÂm£ Ûyas: . raja jnk: . Ïyag£ Brt: . i¢t p#arÖDt|æOa A¢p AaÏmWÀyåOanvÓt:

svIda Ûy¤¢ÏTtaà sma¢DÞTaà A¢²ÜyÓt: p#vtIÓtE täOt¯kmaIn¤sart: . ÞT¥la¢dSr£rEx¤

èÜymana Çvra: Aa?ÏmWÀyBavnya mnsWv ÏyaÇya: Ah| sda As|ga i¢t åOanat¯ .

ÞT¥ldEhgtr³n£la¢dvNaI: yTa åOanEn hat¤| n SÀya: tTa s¥ßmdEhgtkamadyaE{¢p

n ÞvãptÞÏyaÇya: . prahÓtaÞvBavEn svI¢vlXNÏv| AaÏmn: åOatÛy| ¢kl ..108 - 110..

I- 108 to 110: A famous saying from Katha-Upanishad is: A rare discriminating man , desiring Immortality, turns his eyes away (from the visible Universe) and sees the indwelling Self. This does not imply that there have been very few such people. In fact over the ages we have had innumerable such mahAtmAs. Just to name a few: Durvasa, famous for his angry spells; Vasishta, the ritualist; sannyasis like Sanaka; devotees like Narada; bhargava from the camp of the asuras; brihaspati, the divine guru; the Poet Vyasa; the King Janaka; the renouncer Bharata; the philosopher Kapila; the hermit Bharadvaja; and countless others. They all were brahman themselves, not the knowers of brahman. As men they may have had their own faults; but each was living in a state of sthitha-prajna and so, just as the colour of their skin stayed with them in all its different shades so also the nature of their subtle bodies with all its passions, desire, anger, etc. stayed with them – but these did not touch them, the real THEM!

ev| nana¢vDa m¥¢tI: ekaTIp#¢tpadk| .

b#'am¦trsÇyaE¢t: ekmEv ¢vrajtE ..111..

m¥¢tIBEdad¢p n vÞt¤BEd: vÞÏvWÀy| SaÞæOt ev baEÒy| . AÓt:krNp¢rNamãpv¦¢äOgtÇyaE¢trEv

p#p·Bask| . AaEmapaEÇyaEt£rs i¢t mÓæOaE{¢p svIæOan¤Þy¥tÇyaE¢trEv Ûyac¾E . yÇj¯yaE¢txa

p#p·| sklm¢p kbL£¢@ytE ..111..

I - 111: Thus there have been multiples of forms; but they all point to only one non-dual Ultimate Effulgence. That one Light brightens everything. But this fact of one-ness has to be learnt only from the scriptures.

ÇyaEt£ãpaÎynEka¢n s¥yIc|d#a¢dãpt: .

s¥yIp#t£¢trÞmak| n s¥yaIÅc BvEt¯ ¢kl ..112..

c|d#aÂÓya¢dp#t£¢tà n ¢h täOt¯Þvãpt: .

s¥yIc|d#aÂÓyadyà ¢ct¯p#y¤³at¯ ÞvcX¤x: ..113..

ÞvÇyaE¢tàX¤xàX¤: s¥yaId£na| p#kaSk| .

Aap¥ryn¯ ÞvtEjaE¢B: ÇyaE¢t¢x p#¢vSÏyhaE ..114..

¢lÄñæOy¢v¢nm¤I³| ÇyaE¢txa| ÇyaE¢tâäOm| .

yìastE ¢vna man| tÞyWv Þvp#kaSta ..115..

s¥yIBan| n s¥yIt: . c|d#a¢dBan| n t¤ c|d#adE: . yÅcX¤xa n pÜy¢t yEn cX¥¢x pÜy¢t

cX¤gIt¢ct¯ÇyaE¢trEv svIvÞt¤Bask| . S¤@EN ÇyaEt£!¢x smn¤p#¢v¿: i¢t ½¤tE: .

¢cd#¢Üm¢B: svImÔyap¥ryn¯ Gza¢ds¥yaIÓtp#vESEn tanvBasy¢t . ¢lÄñæOys|yaEgE

täOÓmy iv BastE . tÞy Basa svI¢md| ¢vBat£¢t ÓyayEn . shkayInpEXtya

yìastE . Þvm¢hm": p#kaSEn s¥ßm| vÞt¤ y: p#pÜy¢t tÞyWv Þvp#kaSta .

sa¢p ÞvmaæOav¢S¾Ïv| . tdEvaÓtr| b¢hà Ûyapk| . sWv säOasamaÓyta .. 112-115

I - 112-115: What we see as the Sun it is the shining of the Absolute as the Sun. That which cannot be seen by the eyes but what makes the eyes see is what is known as the absolute. It is the eye of the eyes. It is the Light of the Absolute that lights up everything – including the Sun, the Moon, the stars, the universe and all the objects that are cognized by our senses including our own body and mind. It is that Absolute Effulgence which makes everything effulgent. So that which shines by itself without any other base or support or substratum is the Self. That is what shines inside and outside. That is the Light of Lights. That is the Truth pure and simple!

Þvm¢hm":p#kaSà s¤x¤çO¬ vEïtE ¢kl .

i¢Ód#yaEprmE Þvp"E ÞvEnWv èÜytE jgt¯ ..116..

AaÏmnWv ÇyaE¢txaÞtE iÏyWxa /n¤B¥ytE .

èÜyaÓt:ÞTÞvÞvãpèg¯ÇyaE¢trn¤B¥ytE ..117..

jfana| dEhE¢Ód#yad£na| p#kaSÏv| naÞÏyEv . Þvp#kaS¢cdaÏm¢n maya tm: A¢vïady:

s¢Ót . dEhs|gat¯ namãpc¬yI| k]tvanaÏma . dEhaE{¢p AaÏmn: s¢ÅcdanÓdÏv|

Ap¶tvan¯ . AaÏma Þvp#kaS i¢t n SaÞæOEN p#kaÜytE . Þvm¢hmWv mhadSIÞTan£y: .

D£gtvasna: tæO èÜyÓtE . ¢DyWv ¢nrsn£yaÞta: . èg¯ÇyaE¢t¢r¢t eEár| Ûyapk| tÏv|

u¹y| tmsÞp¢r i¢t mÓæOam"at| . y¢¹na n ¢k¢·dvgÓt¤| SÀy| tdEkmEv d#¾¦dSInèÜyãpEN

BastE . ÇyaE¢trÓtgIt| svI| ÇyaEt£ãpÏvadEv ÇyaE¢t¢x ¢vl£yt iÏy¤ÅytE ..116, 117..

I - 116, 117: The inert senses cannot shine by themselves . On the other hand the Absolute Consciousness has no darkness or ignorance in it. As such the manifestation that is cognized is only a feat of the Absolute through names and forms. The self-effulgence of the Absolute is obvious from the fact that it shines by itself even in the sleep state of this body. The body however usurps the Existence-Knowledge-Bliss state of the Atman. That the latter shines is not to be known by the authority of the scriptures. The expression of the Self is by its own Light or Glory. All the vAsanAs that are deeply embedded in the mind-intellect express themselves and we are led to believe that it is the Atman that is being cognized through this. These vAsanAs and images that have been brought into the picture by the intellect have to be eradicated by the intellect itself .

etaèSE Þvp#kaSE b#'anÓdmyE rsE .

tt¯kNanEv g¦ÿÓt: td#saà tda¢Ïmka: ..118..

Þvb#'Ïv| ÞvsvIÏv| n jan¢Ót ¢vmaE¢hta: .

AaÏma n cX¤xa g#a/: tTaÔyaÞtE c svIt: ..119..

i¢t ½¤¢tvIdÏyWv tÞmaê?Üy· SaEDyEt¯ .

èg¯b#' èÜy| mayE¢t èg¯ÇyaE¢t¢x ¢vk¢Úpt| ..120..

kT| èÜyÞy s|Bv: i¢t ¢vcarN£y: . l¬¢kkè¾YgaEcr AaÏma ¢dÛyè¾YWv g#a/: .

tÞmat¯ s¥ßmtm| Ûyapk|c èg¯ÇyaE¢trEv svIkÚpna¢D¿an| Bv¢t ..118-120..

I - 118-120: This kind of self-effulgence is what makes us cognize ourselves and express through our senses. But we are not aware of this because of our colossal ignorance. What we experience as our knowledge is because of this self-illuminating Consciousness. This Consciousness-cum-Reality cannot be sensed by our senses; we must have a divine perception to see it . What we see outside as the Universe is just a superimposition on the Self whose effulgence is what makes the Universe what it is.

èÜyaÓtvItItE caÏma ½¼ya c hZad¢p .

èÜy| dÂD¯va{æO rmtE AÓtÞtÑ¤pa¢stÛy| ..121..

spaIÓt: rÇj¤Òyanvt¯ èÜykaEÊYÓtrEv AaÏma AÓvE¾Ûy: i¢t ½¼aB¢³ÒyanyaEga¢dsaDnW:

èÜy| naÞt£¢t hZadEv SaÞæOdarqÍYat¯ èÜyaÓtrEv èÜyaÏmkv¦xBS¦ÄñyaEd¯Ivara hr AaE¢m¢t

¢lÄñdSIn| n¢Ódp¥jaÓtE ¢v¢ht| . yaE vEd ¢n¢ht| g¤haya| i¢t dhrakaSmÒyE Ag#Ya b¤¼Ya

èÜytE ..121..

I - 121: The Self resides everywhere and so it is in the inner core of whatever we observe. The Seen is not what is seen by the physical eyes, but what is in Itself. This Self has to be sought after by all possible means, with Faith, with Devotion and with an Introspective Meditation. In every Siva temple when we worship the Lord through the horns of the Nandi by saying hara om it is to help us to look for this Self within one’s self by a discriminating intelligence. The Upanishads declare: (yo veda nihitam guhAyAm … ) In the interior of the small sinless and pure lotus of the heart in the citadel of the body there resides the Supreme, and it is this that has to be meditated upon continually. The last quarter of the sloka is a reproduction (antas-tad-upAsitavyam -- It has to be meditated upon internally ) from the Upanishad known as Narayanopanishad.

Onward to Next Page

Notation for Transliteration of Sanskrit words in the Comments HOMEPAGE

Back to Titlepage Back to Links to Slokas of Chapter 1