Gita-Nectar: I - 227 to 252 with English Comments

Gita-Nectar: I - 227 to 252 with English Comments

Continued from page24

mmE¢t bÒytE m¥F: ¢nmImE¢t ¢vm¤ÅytE .

daExy¤³a c b¤¢¼rq¢h jgÏs¥tEÞt¤ karN| = 227 =

yTa Þvp"E pdaTaIà Aa¢vB¥ItaÞshÞa#S: .

Þvp"aÓtE ¢vly| ya¢Ót tTWvap£h jagrE = 228 =

èÜymanE yTadS©I vÞt¥na| c sm¤ìv: .

è¢¾kalE p#t£yÓtE tÚlyàaÔydSInE = 229 =

ggn| dpINE d#¾¤|| yda sm¢Bva|c¢t .

tdaÓyE×y: prav¦¢äOmaæOEN ¢h k]taTIta = 230 =

ev| ¢c¢tÞsvIgta svaI½ytya ¢ÞTta .

svIkalE smap¥NaI mn¢s ÛyaEmvÏsda = 231 =

AÓyE×yÞt¤ prav¦¢äO: ev S¤¢¼rq¢h mans£ .

tÞmaë^¼EÞt¤ yaE daEx: è¾E: p#¢t¢nvtInat¯ = 232 =

As|gÛyvharÏvat¯ BvBavnvjInat¯ .

nÜyÏyEv tda D£à ÞvmaæOE ¢h p#vtItE = 233 =

tTa¢p vasnayaà jÓmaÓtrsm¤ìva: .

AaÏma s|g£ ¢vkar£ c iIS¢B°aE{Þy sÏyta = 234 =

iÏyadyaE B#maÞsv©I ApaE/aà ¢vcart: .

ev| c s|Þk]ta b¤¢¼: yda sØy¢ÂvbaEÒytE = 235 =

b¢hBaItpdaTaIà l£yÓtE ÞvavSExt: .

tda c SEm¤x£ m¥¢tI: g¤v£I m¥¢tIBIvÏyTaE| = 236 =

mnsWvEdmaçOÛy¢m¢t ½¤tEà Sa¢ÓtdaÓÏya¢d s|Þk]t| mn: AaÏmdSInE karN|

iÏyacaya©I³Eà mnaEgt p·B#a¢Ót¢nrasEn X£rn£r¢vvEcnsmTI| Bv¢t mn: .

BEdb¤¢¼g#snS£l| mn: uÓmn£Bavmapï ÞvãpanÓdmEv svIt: An¤Bv¢t c .

ev| ÞvÞy AKÎfãp¢våOanE s¢t Þv¢Þm°Ev svIjgtam¤ìv: Bvt£Ïyah = 227-236 =

I - 227-236: Bondage is because of the thought of 'mine' . The negation of that thought is freedom. Intellect tainted by faulty thoughts is the origin of worldly bondage. In a dream thousands of objects appear but they all disappear right in the dream. The goings-on in the waking world is of the same kind. Only when you look into the mirror things present themselves. When you don't look they are not there. In other words the object returns to the intellect which created the sight. In the same way, due to the countless vAsanA-imprints in our mind we have several misconceptions such as: the Self is attached to this body, mind and their goings-on. All these misapprehensions have to be won over by a discretionary analysis. Everything that is external to the Inner Self is transient and they have to be treated as such. It is such right wisdom that is the apex of wisdom. When one has this expanded knowledge about the Self manifesting itself as everything in the universe, then in that Self everything is born and everything is dissolved.

b£jÞyaÓt¢r¢t ÜlaEkE jgtaE ¢n¢vIk¢Úpt: .

tdaDarÞy p¥NIÏvat¯ s¦ÇytE kTmì^t| = 237 =

Ba¢t ¢cæO£k]t iv pza¢d ÇyaE¢tâäOm| .

jg¢ÅcæOÞvcWtÓyvasna¢B¢nIã¢pt| = 238 =

s|vE¢¾tE pzE ca¢p t¢Þm°Ev p#sa¢rtE .

yTa pzÞÏvEk ev tTa g£tam¦taEd¢D: = 239 =

S³E: s|kaEc¢vÞtar¬ dESt: kaltaE{¢p c .

v£c£vt¯ èÜymanana|| pdaTaIna| n sÏyta = 240 =

ekmEva¹y| vÞt¤ nanavÅc p#t£ytE .

pdaTaIna|| c sÏyÏv| mnÞyEv ¢h vtItE = 241 =

j¢ngÏya¢dDmIvÇjgt¯ . ÞvÞvãpmEv svIjgtamaDar: . AKÎfp¢rp¥NIÏvE åOatE

k[æO jgÑ¤ìv: uÅC¥ntaïvÞTaà i¢t cEt¯ j¢nm¦Ïyady: vÞt¤t: n sÓÏyEv . B#aÓÏya ¢kl

AaraE¢pta: . AaraE¢ptana| jgta| p#¢vlap: ktIÛy: ÞvÞvãpÞy ¢s¼yE . pzE yTa ¢cæOkar:

¢lK¢t ¢nÏyS: . s|k[¢ctE pzE yTa ¢cæO| ¢vl£ytE ev| s|k[¢ctmn¢s ¢vá| ¢vl£n| Bv¢t .

sm¤d#E tr|ga: yTa B¥Ïva B¥Ïva p#l£ytE tTWv jgäOr|ga: As|Áyata: pr|prya dSInpTmagÅC¢Ót .

sm¤d#Ûy¢trEkEN yTa tr|gaNamsÏv| tTWv jgtam¢p ÞvÛy¢trEkEN AsÏvmEv = 237-241 =

I - 237-241: Now begins the train of thoughts on the 2nd verse of dakshiNA-mUrti-ashTakam. The origin of this universe is the Fullness of the Absolute. Like a picture drawn on a screen, this picture of the world is written on the screen of Consciousness by the vAsanAs inherited by us. When the Power of the Lord is withdrawn into Himself, the universe of Time and Space is also withdrawn. So also the wave-like universe is drawn into the Ocean of the Self. The one Self appears as the multitude of objects; their reality is only in the mind, not outside it. When the expanse of the Universe is fully known, wherefrom thereafter, is its birth or growth? These are superimposed by Ignorance. In order to comprehend the Self as It is, one has to withdraw the visualisation of the universe as such. Just as the artist draws the picture on the screen, so also the intellect, which is coloured by the vAsanAs, continuously carves a picture for itself of the universe and its multiplicities. When the artist folds up his screen, the picture also merges into the screen; so also when the mind is folded into itself, the appearance of the universe disappears. The waves rise again and again, but also dissolve themselves in the ocean. So also countless waves of impressions of the universe present themselves in a procession before our mind. But as the waves are nothing but the ocean in a different form, so also the multiplicity of the universe is nothing but a congregate of appearances of the Absolute.

ekaE{¢ÖD: s¦¾ iÏyEv /g#E caÔy¤pgØytE .

tæOªv PEnv£Åya¢d mn:kÚpnmEv ¢h = 242 =

||yt: p¦TÀsm¤d#aÅc nEt¤||| tÅc n SÀytE .

hÞtg#a/Þtr|gà n td#opEN ÞT£ytE = 243 =

èÜytE jlãpEN n v£Åya¢d Þvãpt: .

yTadSIÞT¢bØbà g¦h£t¤| n ¢h SÀytE = 244 =

vacar|BNmEvE¢t p¦TÀÏvm¢p n Àv¢ct¯ .

¢mÐyEÏy¤ÀÏva nap#t£¢t: p#t£Ïya¢p n sÏyta = 245 =

jgt¯p#t£¢t: Þvp"E c etÞmaÅc ¢vlXN: .

naÓyW: k[æOa¢p è¾| tt¯ Þvp"d#¾Wv vE¢äO tt¯ = 246 =

mnaEmy| Þvap"¢vá| yTa cap£h jagrE .

Þvp"E è¾| yTa na¢Þt tTa jag#Ïy¢p Þp#¤z| = 247 =

mnaEmyÏvat¯ sv©ITaI: Þvp"jagryaEÞsma: .

mnaEmaæOmyaE dEh: slaEk| scracr| = 248 =

Ap ev ssjaId¬ tas¤ v£yImpas¦jt¯ i¢t v¦¢äOsm¤d# ek ev Aad¬ uÏpa¢dt: .

tÞmadEv nanap#kara: v¦äOy: v£cy iv Aa¢vB¥Iy ly| gÅC¢Ót An¤XN| .

v¦¢äO| ¢vna dEhE¢Ód#yady: n BasÓt ev . v¦äOyÞt¤ ÞvÇyaE¢tÞs¢hta ev uï¢Ót .

ÇyaE¢txÞsvIgtÏvat¯ yæO yæO v¦äy¤dy: tæO tæO ¢cd#vEâdy: Aas£¢dv Ba¢t .

ev| v¦äO£na| udyaÞtmy¬ Þvp"jagryaE: uByaEr¢p Bvt: = 242-248

I - 242-248: It is said that Waters were created first and that is where the wave, the foam all got created by the Will of the Lord. We cannot take the wave away from the ocean. The wave taken in the hand is not any more a wave; it is just water - just as the image in the mirror cannot be grasped physically. That the image is something other than the original, is only a way of saying. We cannot also discard it saying it is unreal nor can its appearance make it a reality. The same is true of the appearance of a whole universe within a dream. What was seen by the dreamer was not seen as such by anybody else. Thus the dream-world is a creation of the individual mind; so also is the waking world. Both are mental constructs. Like waves in the ocean the tendencies and imprints in the mind created by the vAsanAs rise and fall alternately. But for these vAsanAs the senses have no base for action. But these mind-channels caused by the vAsanAs themselves are non-entities but for the streaks of consciousness emanating from the Self. Thus the rise and fall of mental vibrations happen the same way whether it is a dream or a waking state.

y¢ÞmÓdEhE mn: kaES: têEhaE mn¢s ¢ÞTt: .

uBy| c ttaE ¢mÐya mnaE na¢Þt svasn| = 249 =

vasna¢l¢Kt| ¢cæO| Þvãp| cav¦NaE¢t yt¯ |.

pzE y¢Úl¢Kt| ¢cæO| pzÞyavrk| BvEt¯ = 250 =

¢cæOÞy dSIn| yæO tdaDarpza¢Þtta .

gjE¢t Ûyvharà daâNa ¢n¢mItE gjE = 251 =

daraEyITa ca¢ÞttaæO n kda¢p ¢vlaÔytE .

gjÞy jÓmnaSE¢p daã: ¢ÞTrtya BvEt¯ = 252 =

AÎfkaEz£nam¢p mnsa DayImaNÏvat¯ mnsa ¢k| n DayItE . mnsWvEdmaçOÛy¢m¢t

½¤tE: . Þvp#kaS| b#'a¢p v¦¢äO| ÛyaçO| st¯ v¦¢äOG"| Bv¢t . mnaEÇyaE¢txa ¢n¢vIxyEN

b#'ÇyaE¢tx: ek£krN| . tÞmadaÏmWÀyåOanE s¢t mn i¢t p¦T³ya n ¢k|¢cd¢p lÖD¤|

SÀy| . n ba/Ena¢p ¶dyE sd#op| ¢vïtE mn: . ydTIp#¢tBan| tÓmn iÏy¢BD£ytE

i¢t ½¤tE: . ¢cæOlEK: yÑ¤p¢r èÜytE tda vasÞTan| ¢h pzBag: . lEKÞy èÜymanÞy

pzÛy¢t¢r³tya ABav ev ½¥ytE . tTWv daã: gjE gjè¾¬ AÓt¢hItaE Bv¢t ¢kl .

tt: jg¢t èÜymanE sÏvtya b#'aÔyÓt¢hIt¢mv Bv¢t . AhaEn¤¢cæO| yÏsÏy| b#'

vÞt¤n: ¢nÏysÏyÏv| i¢t tìav ev sa¢ÏvkåOan¢m¢t paTaIy up¢d¾| = 249-252 =

I - 249-252: That very body in which mind is a vesture is itself seated in that mind. Both are technically of the category of mithyA, because mind with all its vAsanAs is not a permanent entity. The body-mind-intellect complex is like a painting created by the vAsanA-brush. The picture on the screen hides the screen; where we see the picture, in reality what there is, is the screen. The elephant-toy created by wooden material, though named and identified as an elephant only proves the existence of the wood as the base or support. The fact, that it is the wood that exists there, is never dissolved in the appearance of the elephant. First the elephant was not there; then the elephant appeared; then the elephant may be destroyed (by breaking the form) - but in all three cases, the existence of the wood is assured. Other than the wood there is no elephant-existence. In the case of the picture drawn on the screen, other than the screen the picture has no separate existence. The wooden elephant by being seen as an elephant subsumes the existence of the wood. In the same way the universe, seen as the universe, hides the Reality which is the substratum

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