Gita-Nectar: I - 253 to 277 with English Comments

Gita-Nectar: I - 253 to 277 with English Comments

Continued from page 25

AÒyaraEpapvadÞy daârEv ¢h karN| .

ev| daã:pzàa¢p gj¢cæOaïpEXya = 253 =

kalæOyE{¢p sÏyÏvat¯ ¢æOsÏy¢m¢thaE{ÅytE .

ÇyaE¢t:pzE jg¢ÅcæO| è¢¾maæOEN s¦ÇytE = 254 =

s¦¾| c p¤nr£¢XÏva ÞvÞvãp| sm¤¼rEt¯ .

yda è¾Y¤ps|harE ÇyaE¢trEvav¢SÝytE = 255 =

ttaEÓmEx¢nmEx¬ c lys¦¾EÞt¤ karN| .

ev| ¹WtÞy jgt: An¦tÏv| n BaÏyhaE = 256 =

jgìavÞy è¢¾maæOEN ¢s¼Ïvat¯ è¢¾rEv ups|htIÛya Bv¢t . uÓmEx¢n¢mxaEÏp°¢vp°B¤vnav¢L:

i¢t l¢ltashÞa#na¢m" pZYtE . è¾E:p#¢t¢nvtInaTImEv kmIkaÎf AarÖD: . Aav¦äOcX¤x:

Am¦tÏv¢mÅCt: p#ÏyÂè¢¾: s¤lBa Bv¢t = 253-256 =

I - 253-256: The false attribution of reality to the elephant in the case of a wooden elephant has to be refuted only by showing up the wood as the subsisting truth. Whether it is the wood of the wooden elephant or the screen of the picture, it is the comparative validity of existence in all three stages of time - past, present and future - that tells us what the Reality is. In the same way we have to learn from the visible universe the truth behind the universe. The appearance and disappearance of the universe is attributed to the winking of the Supreme Goddess (cf. LalitA-sahsranAma: unmesha-nimishotpanna-vipanna-bhuvanAvaLih). All our rituals are aimed at closing our eyes to the visual reality and opening them towards the Absolute Reality underneath.

¹Wta¢v¾jnaÞsv©I s|Þkarat¯ p¥vIjÓmn: .

jatmaæOE sÏy¢m¢t sv©I g¦ÿ¢Ót s|gt: = 257 =

¹Wt| n caEpdESahI| svªIr|g£k]t| Kl¤ .

tÞmadÞyWv sa|gÏy| s¦¢¾½¤Ïya¢BD£ytE = 258 =

Ana¢dÏvÞy ¢s¼YTI| b£jÓyay| vdÏy¢p .

b£ja|k[raÁyaE è¾aÓt: smaDantyE¢rt: = 259 =

sdasaÒysmaE /Ex: saÒy¢s¼¬ n y¤ÇytE .

A|k[ra¢dp#t£Ïya c b£jsäOa èF£ BvEt¯ = 260 =

b£jmEvaÓyãpEN èÜytE kaÎfkaÎft: .

p¦TÂb£jad|k[ra¢d: i¢t SaÞæOª¢nI¢xÒytE = 261 =

ek| b£j| tdÓyàEÏy|k[ra¢d¢vI¢nÓdqytE .

vÞt¤¹yÞy säOa t¤ n k[æOa¢p c ½¥ytE = 262 =

knkat¯ k[ÎflE jatE n vÞt¤¹ym£¢rt| .

k[Îfl| knkmy| iÏyEk| vÞt¤ v£ßytE = 263 =

¹Wt| naÞt£¢t SaÞæO| c knkÞyWv ¢s¼yE .

k[Îfl| c tTa na¢Þt cEÏyEvm¤rr£k]t| = 264 =

¹Wta¢B¢nvES: yXvt¯ B£¢t| jny¢t . ¢vá| yX| ¢vá| B¥t| i¢t ½¤tE: . mnsa ¢kl B¥t|

BÛy| c g¤ÔytE . tamÞya y¤³Ya BySaEk¢vxada¢d n m¤·ÏyEv mn: . jatEÄð^rE kT¢mhaEplBEt

b£j| i¢t ÓyayEn b£jÞyWvavÞTa: AÄð^rady: b£jadnÓya ev . knkEn AÄñ^L£y| k]t¢m¢t

vÞt¤¹y| n Bv¢t . AÄñ^L£ykrNmÒyE knkÏv| ¢vhay kda k¢Þmn¯ XNE AÄñ^L£yakarta

s|Bvt£¢t yaE va kaE va v³[| S;«¢t ¢k| . n kaE{¢p p#Bv¢t . yt: mayyWv karNat¯

kayI| saÒytE . karNkayIyaErnÓyÏvE{¢p karN| AÓyt¯ kayImÓyt¯ i¢t m¥Fa vd¢Ót .

AæO j£vÓm¤³an¤Bv: iÏT| i¢t t¹aÀymEv p#maN| . yTWvm¤p¢dÜytE . Ñ¤b¤I¢¼¢B: karNkayIBav|

s|k¢Úpt| Ñ¥rtrE Ûy¤dÞy . tdEv tÏsÏymna¢dmÒy| jgäOdEtt¯¢ÞTt¢mÏyvEh£¢t . karN|

i¢t yt¯ kayIp#¢tBasWnIt¢¹âÒytE . kayaIkarEN karNakar: A¢BB¥taE Bv¢t . ev| DmaIdE:

ekÞyWv vÞt¤n:p¥NIÏvat¯ tdÓyt¯ kT| k[æO s|B¢vt¤mhI¢t = 257-264 =

I - 257-264: The concept of duality does not have to be taught. It is born with us. It is in that strain of thought that the scriptures talk of Creation and the like. But the concept of non-duality has to be told to us by scriptures and our guru. Hence the analogy of the seed and the tree. When we see the plant we know there has been a seed before. The seed is actually pervading the entire plant. If you negate the seed there is no plant. But there are no two things: the seed and the plant. From gold one makes a gold ornament. It is still gold. No one on earth can come forward and point out the exact minutest moment when gold disappeared and the ornament came. A golden ring is nothing but gold. If the existence of gold is refuted the ring is also gone. Cause and Effect are so intertwined that you cannot separate the two and point out two entities. The Cause pervades the effect. For every effect there is a Cause. The Ultimate Cause is the Absolute Supreme. Because of its infiniteness and fullness, there is no second.

evmEv j¢nnaI¢Þt jÓmmayE¢t cE¢rt| .

m¦daÏmta||| p¢rÏyÇy Gz: k[æOav¢t¿tE = 265 =

AÞt£Ïy¤³E GzaBav: m¦d: ¢k| karNaÏmta .

kay©IÝv¢p ¢vganÏvE s¦¾Wk: p#¢tpaïtE = 266 =

karN| b#' ¢våOay kayI| svImpEßytE .

kay©I ¢vvXa naÞÏyEv ATataE b#'¢jåOasa = 267 =

DmaIy i¢t jayÓtE jayÓtE tEn tÏvt: i¢t ka¢rkaE³Ya yTa ¢ÞTtmEv b#' svIdESEx¤

svIkalEx¤ ekmEvaãp| b¦ht¯ . nEh nanaÞt£¢t c . åOanmaæO| pr| b#' p¤âxaEäOmSÖdvaÅy|

¢h tt¯ =265-267 =

I: 265-267. In the same way there is no Birth. Birth has been declared to be in the realm of mAyA. The pot hs no locus standi outside of clay.

And when the pot itself ceases to exist (in the absolute sense) where is the status of Cause for the clay? All effects are dependent (even for their temporary existence) on the Ultimate Cause Brahman. There is no need to inquire into the Effects. Thus it is declared: Enquire into Brahman!. cf. Mandukya-Karika IV -58: Birth is never possible from the standpoint of Absolute Reality.

¢mÐyaB¥tE c kay©I t¤ karN| p¥NIm¤ÅytE .

kayaIBavE karNÏv| smg#| jaytE ¢kl = 268 =

karNÏv| ttaE na¢Þt ekÞyaKÎfp¥NIta .

n tÞy kayI| krN| p¢rNamadyaE g¤Na: = 269 =

tEjaEmyE ÞvÞvãpE nEd| ¢vá| tmaEmy| .

¢mÐyamayamyaë£jat¯ jaytE tÓmyaEÄð^r: = 270 =

ekÞyWvEh p¥NIÞy tÞyWv bh¤ta kT| .

p#japtEnÏvdEtaÓyÓyaE ¢váE¢t mÓæOt: = 271 =

vacamgaEcrÏvat¯ tÞy p¢rNamady: g¤Na va n sÓÏyEv . mäO:prtr| naÓyt¯ i¢t

BgvÑ¤¢³saèÜy| p#japtE i¢t mÓæOÞyap£h s¥¢ct| = 268-271 =

I – 268-271: As the effect is mithyA, the Cause is said to be the Fullness. And the absence of Effect forces the concept of Cause also to go. When the Oneness is absolute where is the question of multiplicity?When one sees the cause in every effect, finally one is led to the ultimate Cause. That is what is indicated by the word ‘tat’. It cannot be described by any other verbal elaboration. The Lord Himself says: “There is nothing other than Me”.

ekÞy j¢nrÓyÞmat¯ saB¥ta¹aÔyB¥tt: .

va¢dna| c ¢vvadaE{æO vdÏy¤ByÑ¤¾ta| = 272 =

ÞvtaE va prtaE va{¢p n ¢k¢·¹Þt¤ jaytE .

sdsÏsds¹a{¢p n ¢k¢·ÇjaytE¢Ïvh = 273 =

nastaE ¢vïtE Bav: staE Bavà Ûy³ta .

jÓmadyaE ¢vkaraà n sÓÏyEva¢vka¢rN: = 274 =

ÇyaE¢t:S¢³¢rd| ¢vá| kalE kalE p#b¤ÒytE .

n tÞy kalavyva: ÇyaE¢txaE{ÓtgItÏvt: = 275 =

kalæOyE{¢p y°a¢Þt t¢¹áÞy ¢vj¦ØBN| .

n ¢vásEÓma¢ykÏvat¯ As|Þp¦¾à té^NW: = 276 =

¢ÞTtD£:s¤KmEÏyEv may£vEv jgé^â: = 277 =

st¯ sdEv . Ast¯ AsdEv . s¹Þt¤n: ekÞy Þvp#kaSÞy ¢nÏyÞy ¢vBaE: svaIn¤Þy¥tÏv|

¢s¼| . As°am dESkalvÞt¤p¢r¢ÅC°| . Ast¯ maya . st¯ may£ . p#k]¢t: p¤âxà .

jf¢ct¬ . mEy: p#mEy: ¢vxyaE va Ast¯. may: p#maN| ¢vxy£ va st¯ baÒy: Ast¯ .

AbaD: st¯ baDS¥Óy: . p¢rNa¢m Ast¯ . ¢vvt£I st¯ p¤âx: = 272-277 =

I: 272-277: The argument that something is born from something else is faulty because of the implied duality. Nothing is born either by itself or otherwise. What exists absolutely and what does not exist absolutely – neither of them is born ever. The one changeless substratum has no change like birth or death. Anything that is circumscribed by space time or matter is non-existent mAyA. What exists is the unaffected and untransformed Purusha. He is the one and only substratum on which everything ‘appears’.

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