Grand Ocean of Gita-nectar: Sans

Grand Ocean of Gita-nectar: Sans. txt & Engl. notes: I -2

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jyt¤ jyt¤ dEv¢à¼naE ¢vG"hÓta

jyt¤ jyt¤ vaN£ Sa|kr£ b#'S¢³: .

jyt¤ jyt¤ dEvaE d¢XNam¥¢tIs|åO:

jyt¤ jyt¤ k]ÝNaE nÓdgaEpalrÏn| .. 2 ..

vag¤ìota praS¢³: ya ¢cd#opa ¢Sva¢BDa i¢t Þvvac: p#Ïykqp#vNta| k]Ïva

vag#¥pEN vaÅyEv ¢t¿mana: dEvta: p#aÐyIÓtE . svI¢vG"hràay| p#NvÞsvIdaExha

i¢t p#NvaEÅcarNEnWv g#ÓTarØBE ¢vG"Ex¤ ¢nv¦äOEÝv¢p p¤nr¢p ¢vG"Eár| ¢vG"SaÓÏyW

vaN£| vac: p#v¦äOyE . g¤ãn¯ g¥FaTIBanay p#Nma¢m ¢nr|tr| i¢t täOêEvtap#sadaE¢p

l×y ev Am|gl¢nv¦¢äOp¥vIkm|glavaçyTI| ..

s jy¢t mhan¯ p#kaS: y¢Þmn¯ è¾E n èÜytE ¢km¢p . jySÖd: ÞvaEÏkxIvack:

Þva¢t¢r³B#a¢Ótjy: ¢vvßytE . dEvana| sv©Ixam¢p p#ÏyEk| ãp¹y| . ¢ng¤IN|

sg¤Nm¥¢tIÝv¢p AapadmÞtk| ¢ng¤INÇyaE¢txa ÛyaçO| . tt: sg¤N| svIm¢p s¥ßmÇyaE¢t:

p¥N|I st¯ td¢B°mEv . sg¤Nãp| n p¦TÂvtItE . ¢ng¤INa{Ûy¢t¢r³mEv tt¯ . jyE¢t

prdEvtaya: namWv . jya b#'my£ dEv£ pranÓdrsa¢Ïmka . praÏprtra mata s|Òya ¢vïa

srÞvt£ . yÞya| udE¢t s¢vta yakraE¢t Þvl£lya . namãp¢vBaga¢d yTa p¥vaI c vasna .

svaI dEvta A¢p ¢c¼na ev . ekmEv ÇyaE¢t: täOÑ¤pa¢DBEdat¯ bh¤nama¢n ¢bB¢tI . tTa¢p ekaE

dEvÞsvIB¥tEx¤g¥F: i¢t ½¤tE: . svIB¥tEx¤ yEnWk| Bav¢m¢t Þm¦tEà . dEvÞya¢vBaIv ev i¢t

¢s¼aÓtdSIns¥æOat¯ . BavÛy¢t¢r³dEvana| AsÏvat¯ . svIdEvanam¢p BavgtÏvat¯ ekaE Bav:

ÞvÞvãpaÏmtya ¢s¼: dEv: ek ev i¢t gØytE . ev|c ekÇyaE¢tBaIvn| g#ÓTarØBE m|glkr|

i¢t A¹WtÞTapnmEv g#ÓT¶dy¢mÏy¢pgØytE . nEhnana¢Þt . iÓd#aE maya¢B: p¤âãp iIytE i¢t

½¤ÏyaSy ev èF£¢@ytE .. 2 ..

I - 2: All deities are being invoked and propitiated. At the beginning of the work, by just the pronouncing of the praNava all obstacles have been removed. However, by the saying: For the purpose of one’s expressions to blossom from the inner source of Speech, one should always invoke vighneSvara the one who quells obstacles, sarasvatI and further the guru for inspiration for all hidden implicit meanings, the Grace of each deity is to be obtained for the best to happen.

That Light shines, the sight of which nullifies all other sights. The word ‘jaya’ glorifies oneself and thereby is indicated the victory over the delusion caused by the non-self. All deities have two aspects. One is the attributeless (nirguNa) all-pervading aspect. The other is limited, with a visible form and concrete. In the attributeless aspect all deities are really unified. Even in the concrete form, from head to foot is pervading the Light of the Attributeless Absolute. So the saguNa deity is not different from the nirguNa absolute.

The word jaya is just a name of the para-devata, the Absolute Goddess, the Zakti of the Absolute, She is sandhyA, She is vidyA (knowledge), and She is sarasvatI. All the deities are therefore nothing but Consciousness - bundles of Consciousness. The One Light shines as the Many by the difference in the adjuncts . Thus this attitude of the One in the Many at the very beginning of the work is indicative of Auspiciousness for the work and it thus also points to the establishment of non-duality (advaita) as the essential core of the work.

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Notation for Transliteration of Sanskrit words in the Comments

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