Grand
Ocean of Gita-nectar: Sans. txt & Engl. notes: I
-11 to 16
m¦ÏyaE:s|k[¢ctat¯ åOanat¯ AKÎfp¢rp¥NIta .
n£ytE kESvEnE¢t g£tam¦tѤhE
nm: .. 11 ..
åOansavaIÏØymEv ÞvBav: AÞmak| . AåOanat¯
ÞvÞvãp| p¢r¢ÅC°|
dESkalvÞt¤t: i¢t ÞvãpKÎfnEn ÞvÞy s|k[¢ctåOanÏv|
Bv¢t . ev|
dEhaÏmBavnWv m¦Ïy¤: i¢t m¦Ïy¤Bav| p¢r¶Ïy
ÞvsvaIÏmBavm¤p¢dÜy
¢SÝy¶étÞsn¯
¢SÝym¢p ÞvaÏmsm£p| ny¢t Bgvan¯ . kESv
i¢t
S¢³m¥t£Ina|
A¢Dp¢t: ek evE¢t . kESvaj¤InyaEÞs|vad¢m¢t
kESvÞyaKÎfp¢rp¥NIÞy mÒy|gt ev Aj¤In: sg¤NaÏmk: . g¤â¢SÝyyaE:
mÒyE ekÞyWv p¥NIÏv| AÓyÞy itr¢Þmn¯ k¢ÚptÏvat¯.
Bgvan¯ kâNam¥¢tI:
Þvp¥NIÏvmEv
¢SÝymnÞy¢p ¢nDay tÞya¢vïa| naSy¢t . g¤â¢SÝyyaEÞtadaÏØymEv
Bv¢t .. 11
..
I - 11: Our natural state is that of fullness of knowledge and
bliss. If it appears to us as limited it is because of the limitation of space,
time and causation. This forces us to take the non-self as Self.
This is the real death. It is the Lord Kesava who leads us to the realisation
of our fullness. The teacher and the taught, in the gItA, are not
different in their state of fullness. What
tÞmadaE¢mÏy¤da¶Ïy yåOdantp:¢@ya: .
smp¯IyÓtE b#'N£¢t
g£tam¦tѤhE nm: .. 12 ..
AaEm¯tt¯b#'
i¢t mÓæOat¯ ¢ng¤INb#'ÎyWv b#'apINa¢d ¢vv¢Xt| g£taya| ..
12 ..
I - 12: It is interesting to note that the author, in his
verses, lifts portions of the bhagavad-gItA verbatim. But they come in
such appropriate places in the logic of the author, that one almost forgets
they are the words of the Lord Himself. These quotations do not come in the
sequence of the original gItA and this shows the artistry of the author
in creating his own ocean of the nectar of the gItA, at the same time
covering the scripture in full. The first line of zloka 12 is from B.G.17-24.
The invocation of the praNava goes back to the upaniSadic
statement oM tad brahma, etc. This itself, maintains the author, shows that dedication and samarpaNa
of actions, ritualistic or otherwise, is to the attributeless brahman
only.
ѤdISI¢m¢t g|B£r| tÏvmaÒya¢Ïmk|¢Ïv¢t .
tÓmna: k[â km©I¢t
g£tam¦tѤhE nm: .. 13 ..
sa¢ÏvkåOantya u¢dttÅCÖdvaÅy gayæO£ÇyaE¢trEv svIDmaIn¯
p¢rÏyÇyEÏyæO
AÞmÅCÖdvaÅym¢p . ÇyaE¢trEvWn| pÜy°¤¼rÏyax©IyaE b#a'N:
i¢t ½¤tE: . AaÒya¢ÏmkäOv|
ydEkmÓtbI¢hàa¢p p¥N|I mÓmna Bv mì³aE mïaj£ÏyæOa¢p
y¢¹v¢Xt| t¢°¿: k[v£It iÏyEv g£tarhÞy| . tTa c
k[vIt: kmI Akm©I¢t BaÝykara
vd¢Ót .. 13 ..
I - 13: The spiritual Truth is rather difficult to perceive and
is very profound. Fixing one’s mind deeply in that Truth one should carry on
his actions. This is the teaching of the gItA. This is what is meant by
that last injunction of the Lord, saying , Throw away
all your attachment to your dharmas and surrender to Me, etc. The ‘Me’
that is mentioned here is that spiritual Truth which is also indicated by the
word ‘tat’ in the scriptures. With mind centred in Him, devoted to Him,
working for Him, the work that is done is actually not binding and so such an
action is really non-action, says AcArya Sankara. Then who is the doer?
The next verse takes this.
hE¢tÞs|sarv¦XÞy rE¢rva¢p c
mayya .
Akt¦IBaE³] caÏmE¢t g£tam¦tѤhE nm: .. 14 ..
A¢D¿an|
tTa ktaI krN| c p¦T¢ÂvD|
i¢t karka¢d ÛyvharEx¤
Ûyap¦taÏman:
g¬NaÏman ev n t¤ m¤ÁyaÏma . s|sarv¦X: gWNaÏmp#y¤³: . etÞy p#Er¢yt¤||
rE¢rva AhmEv i¢t n vÞt¤t: . yt:
p#EyIp#ErktaÛyvhar: kayIkarNta va
naÄñ£@ytE
¢s¼aÓtEx¤ . AaÏmn: kt¦IÏv| va BaE³]Ïv|
va n kda¢p s|Bv¢t .
As|gaEh|
i¢t mÓæOEN s|sarv¦XÅCEd: ¢v¢ht: . id|
c kt¦IÏv| BaE³]Ïv| c n t¤
cEtnÞy A¢v¢@yÞy naÔycEtnÞyaÓt:krNÞy . tÞmat¯ dEhE¢Ód#yad£¢n
AaÏmBavEn
yaE g¦ÿa¢t tÞy b¤¼Y¤pa¢Ds|bÓDadEv j£vÏv| s|sa¢rÏv| c .
yÞy s|yÂdSInEn s|sa¢rÏv| ¢nvtItE tEn Þvm¢h¢m"
s|¢ÞTtEn ¢nÝp#¢tyaE¢gk
ÞvmaæO袾mta
v¦XaE va n t¼E¢tvaI kÚp¢yt¤| SÀy| .. 14
..
I - 14: The scriptures which seem to say that the doer or the
enjoyer is the jIva within, should not be
interpreted to mean that the Atman is the doer or enjoyer. The Atman is
immutable, undergoes no change or transformation and is therefore neither the
doer nor the enjoyer. The doership should also not be ascribed to the intellect
or the mind because these are insentient. So the doership and the enjoyership
only belong to the one who confuses the non-self with the self and identifies
himself with the body, mind and intellect . So when
the scripture says, ahaM vRkSasya rerivA , namely I am the prompter of this
tree of samsAra, it is only an affirmation of the incessant play that
goes on by the mAyA of the Lord.
n td¢Þt n yæOah| i¢t
savaIÏØybaEDt: .
AÞpSIyaEÂyh¢m¢t g£tam¦tѤhE nm: .. 15 ..
prahÓta l¢XtÞy ÞvÞvãpÞyaK"ÎfaÏmn:
svaIÞp¦¾ÞvÞvãpÏvat¯
et¹Y¢t¢r³ÞTlmEv
naÞÏyæO AÓy¹¢ÞÏv¢t dSInay .. 15 ..
I - 15: There is not even an iota of space where the Absolute is
not. This is the all-pervasive quality of the Absolute that is being taught by
the declaration of the universality of Divine Presence. The Self is
uncontaminated by anything other than the Self.
mhaÏmanaE BjÓÏyEk|
AnÓyÇyaE¢tâäOm| .
ÞvmaæOBa¢st¢m¢t g£tam¦tѤhE nm: .. 16 ..
yÞyaÏma mhtaE{¢p mh£yan¯ yÞy dEhE¢Ód#ya¢d BavnWv na¢Þt
s ev mhaÏma
i¢t kÐytE . tÞyWv
ekB¢³¢v¢S¾Þy AhmEv s: s evah| i¢t AnÓyb¤¢¼Bjn|
s|Bv¢t . ekmEv ÇyaE¢t: ÞvmaæOtya
svItaE{¢p ¢vBa¢t . ev| g¤âÇyaE¢tÞmrNp¥vIk|
jgé^â ½£k]ÝNãpENavÞTanaÏmktäOadaÏØy| p#açO ev
g#ÓTmarBtE .
½£k]ÝNadÓy¹ÞÏvÓtr| AlBman: ekBavg#havESEn jgé^ãNa|
¢Sv¢vÝN¯vaÏmkana|||
eEÀyÇyaE¢trEv svIæO BaÛytE .. 16 ..
I - 16: Only for a
great soul (= mahAtmA) the worship of the Unique Divinity becomes
possible. He is the mahAtmA whose inner Self is greater than the
greatest and for whom there is not an iota of identification with the non-self
consisting of the body and the senses and for him the unique Light by its very
uniqueness shines in all its splendour everywhere.
Thus ends the remembering
of the Light of the Guru . The universal guru is zrI-kRSNa.
The work thus begins with the auspicious establishment of the oneness of the kRSNa-Light
and ipso facto the identity of all our AcAryas.
Notation for Transliteration of Sanskrit
words in the Comments
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Ó Copyright V.
Krishnamurthy Dec.5, 2000. Revised
on Oct.30,2006