Gita-Nectar: I - 309 to 328 with English Comments

Gita-Nectar: I - 309 to 328 with English Comments

nana¢ÅCd#ÞvkayÞTp#kaSaE ÛyapkaE mhan¯ .

b¢hrÓtàWkãp: d£pv¦X: snatn: = 309 =

è¾aÓtay g¦h£tà jfaE d£p: p#kaSk: .

Þvãp: Þva¢½tanÓyan¯ p#kaSy¢t svIt: = 310 =

n d£pÞyaÓyd£pEÅCa d£paê£paÞshÞa#S: .

g¦/ÓtE s¤lBEnWv m¥ld£paE n nÜy¢t = 311 =

Þa"Eha¢D¿anvt£I¢n d£pÞy saDna¢n ¢h .

etWmaIæO| n d£pÏv| A¢g"s|yaEg iÝytE = 312 =

d£pp#kaSkÏvE{¢p j£vcX¤rpEßytE .

AvÜy|Ba¢v ¢vxy: yEnWv saTIk| ¹y| = 313 =

d£pàX¤à ãp| c ÇyaE¢txaE n p¦Tkq BvEt¯ .

¢æOkEnaÔyEk¢våOan| BvÏyEv n caÓyTa = 314 =

¢æOkmEktya Ba¢t Þvp"è¾Ev mayya .

èg#¥pmakI| c vp¤: prÞpr| c ¢sÒy¢t = 315 =

ev| ¢æOtys|yaEgat¯ d£p: sa|s¦¢tkaE BvEt¯ .

vasnaÞa"Ehp¥N©I c mn: paæOE c v¢tI yt¯ = 316 =

Sr£rm¢p ¢n¢XÔy d£pp¥¢tInI ¢h Àv¢ct¯ .

dEhaE{h¢m¢t s|yaEgat¯ A¢g"s|yaEg uÅytE = 317 =

GzakaS¢m¢t GzaEdrÞTakaS: Gzav¢ÅC°akaSEn sh uBym¢p ¢m¢lÏva GzakaS

it£yItE . Þvkay| GzmEv . mhad£pp#BaBaÞvr| iÏyæO tWlad£na| AaDarBag: naEpm£ytE .

iÏyacaya©I³Ya pdaTaIvBask-åOand£paE ¢vv¢Xt: s¥ßmaE mha|à p#Ïykq-ÇyaE¢traÏmk: . yTa

d£pa¢dp#kaSE AÓyapEXa vtItE tTaæO mhap#kaSvÏvadEv naÓyapEXa . vÞÏvÓtrÞyaBavat¯ .

d£pkarka¢dx¤ bh¤Ýv¢p ek ev p#kaSÞsaÒytE Kl¤ . Þvp"E tavt¯ bhv: pdaTaI èÜyÓtE .

etExa| sv©Ixa| Þvp"d#¾Wv ek: karNtya vtItE . Þvt ev AakaSsamaÓyE èkqãp| s¥yI: i¢t

prÞprmEv ¢sÒy¢t . yTa è¢Às¼¬ ãp¢s¢¼: . ãp¢s¼¬ AalaEk¢s¢¼: . AalaEkE c èkq .

ãp¢s¼¬ èkq . iÏyEv| AÓyaEÓyapEXa A¢Þt . tTa ev| naÏmp#kaSÞy AÓyapEXa Bv¢t .

itrp#kaSana| ¢æOtyapEXa A¢Þt = 309-317 =

I - 309-317: There is an effulgent Light emanating from within oneself situated in this body with several key-holes. It is the same inside or outside, an eternal Lighthouse. Just as an example the ordinary lamp is cited. For a lighted lamp to be cognised, no second lamp is necessary - this is a truism. From one lamp thousands of lamps can be lit; and yet the original lamp is not lost or destroyed. The oil, the wick, and the base are all needed for a lamp, but they are only accessory requirements. By them alone the lamp is not made alive. The lamp does not become a lamp in the full sense of the word until the union with fire is established. Further the lighted lamp is not recognised by a dead eye. A live eye is required. Thus there are three entities which constitute the Light of the lamp. The lamp, the eye, and the glow together constitute the single object called Lamp-light. The three constituents merge into the one visible light. This is exactly what happens in a dream - where three things merge into one single effect. These three are: the dreamer, his mind and the magic of the dream. For the light of the dream to be lighted the oil is the aggregate of vAsanAs in the mind. The mind itself is the lamp. The dreamer is the ego which has identified itself with this body-mind-complex. It is this identification that is the touch of the fire which lights up the lamp of the mind and leads it to set up the glow of the dream.

The fourth verse of the dakshiNA-mUrti stotra is the subject of discussion here. By pot-space is meant not only the space within the pot, but also the space occupied by the material of the pot in the shape of the pot. One's body is like this pot. The Grand Light that emanates from within the body shoots forth the glow of light through the several holes in the body. By Light here only the glow or luminosity or effulgence is meant ; the analogy of the lamp is not to be confused with the several things that make up the lamp-light. This Light from the Self is the Light of all Lights. For a lamp-light there is the external accessory necessary as was pointed above. But, for the luminescence of the Light within, no external help is necessary. It glows and shines by itself. Remember the maxim: na dIpasya anya-dIpecchA (Light is not to be known by another Light) . In the dream we see several things; for all this the single agent is the dreamer. For the Self to be known no instrument or agency is required - for the very reason, there is no second, to the Self. The Self is known as it is by its own luminescence. Only ordinary lights need several accessories.

ex s|sard£pà d£ÔytE svItaE jnW: .

etÅCa¢Ótà ktIÛya åOand£pEn BaÞvta = 318 =

¢vr³E /Ót:krNE tWlvWraÂys|y¤tE .

B¢³v¢tI· ¢n¢XÔy eEkag#Y-ÒyanyaEjnat¯ = 319 =

BavWÀya¢B¢nvESaÁy-mÓdmaâtv£¢jtE .

rag¹Exakl¤¢xt-¢nvataÓt:ÞTlE{¢p c = 320 =

¢vvEkp#ÏyyaÏmaÁy-åOand£p| ¢nvESyEt¯ .

ÞvÇyaE¢tà mhad£p: AapataLnB:ÞTl| = 321 =

Aab#'laEk| ÛyaÔya{¢p åOananÓdGn| mh: .

et¹YaçOGzad£¢n åOanÇyaE¢tGIn| ¢Ïv¢t = 322 =

m¥laDar¢ÞTt| åOans¥yIÇyaE¢t: åOat¦åOEya¢dr¢Üm¢B: b#'naf£¹ara cX¤½aEæOa¢d¢Bà b¢h¢nIgIÏy

kamã¢psvItaE ¢dX¤ s|crt¯ ¢d¢Âvjy| k]Ïva p#¢tsay| Þvn£fmEvaytn| Aa½ytE .

v¦äy¤pa¢Dp#y¤³Ïvat¯ etÞy s|carÞy v¦äyn¤gt iv Basman¢àda¢dÏy: n k[æOa¢p cl¢t .

mayag¤NW¢rv An¤gtaE Ba¢t = 318-322=

I-318-322: This lamp of samsAra is being lighted by people all the time. It is the one that has to be extinguished by the luminosity of the light of wisdom. The oil of dispassion from within the Inner Organ, the wick of Bhakti, its union with the spark of one-pointed meditation, the concomitant flow of steady air in an atmosphere of concentration, all of this in the absence of the contamination of attachment and anger, and finally the glow of jnAna in the form of Faith induced by Discrimination – this is how the Grand Light of the Self illuminates the whole universe from the micro to the macro. This is what lights everything, from the material universe up.

yTagaFtmaE{Ót:ÞTGzàa¢p tmaE my: .

yïd#op| èÜytE{æO ¢c¼naÏmkmEv tt¯ = 323 =

sdam¦trsåOanÛyaçO| Gzpza¢dk| .

ApyaIçOam¦t¢m¢t sï: s¦¾| nv| nv| = 324 =

p¥NaInÓdGnÏvaÅc ekãp| ¢h svIt: .

åOanp#kaSÞyWkÏvat¯ k[æO¢c°Wv gÅC¢t = 325 =

dESaêES| gÅCt£¢t v¦äy¤pa¢Dp#y¤³t: .

cX¤rad£¢Ód#y¹ara b¢hgIÅC¢Ót rÜmy: = 326 =

uïÓt| c ¢cda¢dÏy| i¢tv¦äy¤dy: Þm¦t: = 327 =

¢c¼n| v¦äy¤paD£¢t v¦äOErEv gtagt£ .

n£ytE c GzakaS: iÏy¤³av¢p ¢nàl: = 328 =

j£va: AaÏm¢n l£yÓtE GzakaSa: mhakaS iv . ek¢Þmn¯ GzakaSE rj Aa¢d¢By¤I³En

I – 323-328: When dense darkness surrounds the pot itself is nothing but darkness. Whatever form is

visible it is only the expression, the expansion of the nectar, of Absolute Consciousness. The

lay-world of pots and cloths is the instantaneous manifestation (creation) of theInfinite into new and n ewer

objects. The One Light of Consciousness is so pervasive that it doesn’t go from anywhere to anywhere

else. When the Acharya says it moves from place to place according to the adjunction of the moods or

dispositions of the mind, he is only referring to the rise and fall of moods (vRttayaH). The mass of

consciousness has the mental mood as its adjunct; and so it is the moods that rise and fall. It is like the rise of

the Sun, the (reflected) consciousness. Pot-space is said to be moving but is actually motionless.

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