Gita-Nectar: I - 200 to 211 with English Comments

Gita-Nectar: I - 200 to 211 with English Comments

Continued from page 22

¢ndEIhaE Bv¢t ½£man¯ sda tÏvWkBavnat¯ .

t¢Þm°Ev ¶dakaSE p¤âxaE ¢h mnaEmy: = 200 =

Sr£r| mn evEh n t¤ ma|| smyaE{S¤¢c: .

yÞt¤ k]¢æOm AanÓd: tdTI| yÏytE nrW : = 201 =

mnÞtÓmyta| nEy| Bavan¤g¤NmEv tt¯ .

BavEnWv ÞvmaÏman| dEhaE{y¢m¢t pÜy¢t = 202 =

yaE{×yas: p#kcÏyÓt: tÓmyaE balyXvt¯ .

Þvãp| Bavy°Ev svIæO Sa¢Ótm¦ÅC¢t = 203 =

¢ndEIhaE nam mns: dEhadE¢vIrEcn| . ASr£r!sÓt| ¢p#ya¢p#yEn Þp¦St: i¢t ½¤Ïya ¢vvEkEnWv

ASr£rÏv| ¢s¼YÏyÞmak| . Sr£raÏmBavnyWv s¤Ka¢d: p#aÐyItE jnW: . mn:ÞTmEv Sr£r¢m¢t

yda BaÛytE tda mnÞTa ev AÎfkaEzy: . ba/¢vxya¢n mnaEgta¢n i¢t mnsaE ¢vrEcyEt¯

ta¢n AÒyaÏmmÓæOaNa| mn¢s ¢nvESnaTI| = 200-203 =

I - 200-203: It is the mind that makes or mars. By just identifying with the Absolute that is within, one is rid of the body-mind complex. The very attitude of the mind that thinks of itself as the body, can be changed to a different attitude where one expands oneself into the vast expanse of the universe. By filling up the mind with external information, one stands in the way of the mind becoming conscious of the inner divinity that resides in it.

ya¢n yan£h èÜyÓtE ½¥ytEca¢p svIt: .

¢v¢vDa¢n c kmaI¢N ¢B#yÓtE ÞvÞvãpt: = 204 =

ÞvÞvãpaë¢hnaI¢Þt svI| ÞvaÓtgIt| ¢h tt¯ .

yTa ¢h p#¢t¢bØbana| sÏv| dpIN ev ¢h = 205 =

tTa vÞÏv¢Þtta laEkE ¢ct¯p#kaSaE n capr: .

Ap#kaSaE /ÓDkar: n ¢k¢·äOæO kaStE = 206 =

p#Bv¢t . svIt: p¢rp¥NIÞy b¢h:ÞTlmEv na¢Þt . tÞmadEtdÓtgItmEv svI| .

dpINaÓt: èÜymanp#¢t¢bØb: n dpINaë¢hlI×ytE . naÔyÓt: . ¢bØbdpINyaEmIÒyE

yavan¯ dES: vtItE tav¢t Ñ¥rÞTlE p#¢t¢bØbaE BaÏyÓt: . tæOa¢p p#t£¢tmaæOÏvat¯ n tæO g#a/:

p#¢t¢bØb: . dpINnaSE p#¢t¢bØbaE{¢p nÜy¢t . tt: p#¢t¢bØbÞy sÏv| dpINÛy¢t¢r³: naÞÏyEv .

ev| ¢cdØbrE èÜymanana| pdaTaIna| ¢cdØbrmEv sÏv| n t¤ tëa/tya . Ap#kaSaE nam

p#kaSaBav: . Ast¯ . tÞy Bav: n ¢vïtE . AÓDkarE{¢p pdaTIsÏvÞy BasmanÏvat¯

Bana¢ÞtÏv¢s¢¼BIv¢t = 204-206 =

I -204-206: Whatever is seen or heard, whatever is done, everything is sustained by, grounded on, the sva-svarUpa, that is the Effulgence of the Self. Other than the Self there is nothing else. Because, the Self is so full that there is no scope for anything 'outside' it. Everything is imbedded in It; just as, the reality of the reflection is imbedded in the reality of the mirror. The reflection seen 'in' the mirror is certainly not outside of it; nor is it inside the mirror. The appearance of it as if it is inside is only phenomenal, not real. When the mirror is destroyed, so is the reflection. So the Existence of a thing is nothing but the glow of the Light of Consciousness. The Space of Consciousness shows up several objects, but the objects have no separate existence other than the Consciousness which 'projects' them as if it were something separate. The same is also true of darkness where nothing is seen. The very awareness that nothing is 'seen' there is the Light of Consciousness

BanaÞyÞT¢md| BaÞy| BanEn kbL£k]t| .

BanmaæOE kÚpnya BasÓtE BaÞykaEzy: = 207 =

mnaEraÇyE tTa Þvp"E mnaE{ÓtBaIstE{¢Kl| .

n tæO ¢bØbaïpEXa kÚpnamaæOsart: = 208 =

kÚpnamaæOs¦¾Eà è¢¾rEv ¢h karN| .

Þv¢Þmn¯ è¾Þy ¢váÞy karNaåOant: ¢kl = 209 =

smaDat¤| ba/è¾Ya mayaBasa¢dâÅytE .

p¥vIp¥vaI¢ds|Þkara: i¢t va¢djyay ¢h = 210 =

p#kaSÞyaÏm¢v½a¢Ót: prahÓta c ½Eys£ .

¢vSExaTa©I yæO mn: AmnaàEÏykEvl: = 211 =

gaEp¢yÏva yda s|kaEc| g¦ÿa¢t tda ¹y£ g¢t: . Àv¢ct¯ Banp#Dantya Þp#¤r¢t Àv¢ct¯

s|kaEcp#Dantya c pzDa¢nkavt¯ . s|kaEcaE{¢p yav° ¢vca¢rt: tavÏpyIÓt| s|k[¢ct| ¢váaÏmna

Ba¢t . s¥ßmtaE ¢vcayImaNE åOanWkaÏØymEv p#kaStE . ¢vág#snS£laE åOana¢g": ÞvÞvãpaBEdEnWv

¢æOp¤ÊYaÏmk¢vá| ¢nBaIsy¢t . g#sn@mENWv p#vES: . ekWv åOanS¢³: ¢vj¦ØBmaNa y¢d

tdn¤p#vEStdv¾|By¤kqÏya svIdSaÞv¢p svImyaE Bv¢t . At ev Þv£yaåOanS¢³rEv

s|p#day¢vda m¤¢³: . n ¢h parma¢TIkBanavES| ¢vna kÞya¢p p#kaSmanta GztE .

tdÞp#¤rNE kÞya¢p AÞp#¤rNat¯ . yda p¥NaIhÓtaya| AavES: tda dEhp#aNa¢d¢nmÇjnat¯

tÞya¢p td#saÔlavnEn tÓmy£krN|. Bank¢Úpts|bÓDadEv AåOanÞya¢p Ban| .

v¦äyakarp#ÏyynaSE ¢cdakarp#Ïyy ek ev Ba¢t Banaë¢h:ÞTBaÞyÞy BanaBavat¯ ,

Ban| BaÞyEn sh Bat£¢t BanmÒygtBaÞyÁya¢tr¢nvIcn£ya iÏy¹WtvEda¢Ótna| rhÞy|

tdn¤B¥¢t¢s¼| . cWÏya¢dx¤ ¢cdEkaÏmp#¢tp¢äOdarqÍY| j£vÓm¤¢³: .

¢cdcWÏya¢klaÏmE¢t svI¢s¼aÓts|g#h: i¢t mhaEp¢nxÅC®o¢t: . etd¢nvIcn£yÁya¢tvad

k¢rÝyÏyvtar| Þv| mt| c ÞTap¢yÝyt£¢t snatn¢md| åOEy| yÑ¤³| rvyE p¤ra . AÓyæO

¢vïmanE BanE AÓyæO ¢ÞTtBaÞyÁya¢t: Asm|js| i¢t AÓyTaÁya¢tvad: K¢Îft: .

BanÞy st ev ¢nÏyÞy ¹WtBEdEn AÓyTag#hN| ¢vpr£tg#hN| va m¥FW: p¢Îft|mÓyW:

kÚÔytE . Banaë¢h¢rvaEìotÏvÞy ¢nd#ak¢ÚptÏv| AacayªI: p#Ba¢xt i¢t

BansaXaÏkrNaTImah = 207-211 =

I - 207-211: That which is to be lighted is in the jaws of that Light and is duly consumed by that Light. The very emergence of Light creates the appearance of scores of objects for the Light. There is no necessity for an original object; imagination is the cause of the reflections - just as in a dream. So imagination creates the objects. The Light within is the cause. In order to quell the common doubts one brings in the concept of mAyA. The questioner is told that the mind is bringing in the objects from its imprints of the past, maybe in previous lives.

Whatever is illuminable is already full of the Light of illumination. But it is our mind that contracts or suppresses the illumination. It hides the real luminescence. Sometimes it sees the full illumination. Sometimes it compresses and visualizes only the seed without realizing that the whole tree is in it. As long as this shirking is not shaken off the real illumination does not shine to that mind. But the Fire of Enlightenment, when brought alive, shows up the Absolute Reality hidden by the visible universe. Unless the Absolute effulgence sprouts, nothing illuminable can be illumined. When the ego is consumed by that effulgence then the only thing that shines is the Fullness of the Absolute. Whatever is the object is only the pervasion of the subject - it is that Realisation that is called jIvanmukti, Release even while alive.

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Notation for Transliteration of Sanskrit words in the Comments HOMEPAGE

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