Gita-nectar: I -17 to 19 by R. Visvanatha Sastri

Gita-nectar: I -17 to 19 with English comments

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½£k]ÝNaE d¢XNam¥¢tI: yaE m¬nEnWv b¤¢¼d: .

b¤¢¼¹ara ÞvÞvãp| svIæO p¢rpÜy¢t .. 17 ..

Aak]¢¾S¢³mIht£ k]ÝNÞy iÏy¤³r£Ïya p·B#a¢ÓtkxIN: i¢t p·B#m-¢nv¦äyTI|

p·aáasmyaE g#ÓT Aar×ytE . p·B#maÞtavt¯ . j£vEár¬ ¢B°¬ i¢t ekaE B#m: .

AaÏma s|g£ i¢t ¢¹t£y: . t¦t£yÞt¤ AaÏma ktEI¢t . t¤r£y: AaÏma ¢vkar£¢t .

p·mà iIára¢ì°jgt: sÏyÏv| . etaèS-daExg#Þtb¤¢¼-p¢rSaEDk: . p#Ïy¢Àcd|br|

k]ÝN: ¢cäO¢r³| pr| pd| . cWÏy¢nm¤I³-kEvl-¢cdakaSmEv p¤rtaE èÜymanakaS:

svªIr¢p p#ÏyX£k]taE{¢p n tTa g¦/tE . vÞt¤t: B¥takaSÞya¢p AÏyÓtas|Bv-p#baE¢DtÏvat¯

ex¢h dEv i¢t è¢¾gaEcrtya ¢n¢dI¾ AakaS ev ¢cdakaStya An¤B¥ytE tÏvd¢SI¢B: .

AnÓtkaE¢zdEvtanam¢p p#Ïy³ya ¢n¢dI¾Ïvat¯ p#ÏygaÏmÞvãpEN ¢v¢dtdEvtana| svaIsam¢p

eEÀyÏv| ¢s¼| Bv¢t . dEvtaBEda: n Þp#¤rÓÏyEv mn¢s . ekmEvsÓt| bh¤Dah¤mI¢tBEdat¯

iÏyacayaI: . ev| dEvtana| ekÏvBavnap¥vIk| saE{h|BavEn p¥jyEt¯ iÏynya ¢v¢ht| Bv¢t .

èÜyjatana| ¢c¹£¢XtÏvat¯ svI¶é^hava¢s-åOanWk¢vg#ha: ev dEvtaÞsvaI A¢p . cX¤ga©Icr|

yït¯ v£¢Xt| AÞma¢B: tExa| jfÏvmEv p#kz£k]Ïy tdEv b#'Ïv| ¢v¢¼ iÏynEn èÜyaEpaÞyÏv|

¢n¢xÒytE ½¤Ïya . ¢n¢vIkÚp-¢nrakarãpa vy| sv©I yTa dEvta: . s¢ÅcdanÓdGn¢SvaE{h| i¢t

b#'an¤B¢vnamÔyaSy: svIdESEx¤ svIda¢p . AakaS: ¢kl sv©IxamÔyÏyÓtp¢r¢ct: .

yavanymakaS: b¢hà èÜytE tTWv AÓt: èÜyman¢cdN¤r¢p tavanEv vtItE . ev| c

p¥NaInÓd-prb#'aÏmk-¢c¼n:k]ÝN: d¢XNam¥ÏyIvsrE p#k¢zt-¢dÛym|gl-¢vg#haE{¢p

iÏyBEd ev uÅytE AÓtd#¯I¢¾mta| Ag#¢Dya| ekB³ana| . s|sarvzv¦XaDar-kÚpv¦Xm¥la¢½t

saEmaÞkÓdm¥¢tI: ev d¢XNam¥¢tIs|åOk: dEv: ïaEtnvan¯ svIp#a¢NkmI-Pldata va . Þvym£SanaE

B¥tBÛyÞy .. 17 ..

I - 17: The book starts in earnest right here. The five chapters are intended to eradicate the five delusions or myths. What are these five delusions? The first is the thought that God and Atman are two different things. The second is that the Atman has attachments. That it is the doer is the third delusion. The fourth is that the Atman undergoes change. The fifth is the thought that the universe has a reality outside of the Divine Truth. zrI-kRSNa is the eradicator of all these myths. In reality the physical space that we see before us is nothing but the expanse of Consciousness in each one of us. And in that superview of things the multiplicity apparent either in the universe or in the ‘different’ deities is not a reality. That is why it has been ordained that one does even a worship of the deity with the attitude of so’haM (= He am I ) .

Whatever is visible is the expression of the Divine Consciousness. When something is physically visible, it means it is already insentient. Recall the famous statement of kenopaniSad: Know only that as brahman which is not sensed by the senses. Space is something very familiar to us as that which constitutes the visible universe. The inner core of us is the same space, not physically, but space-of-consciousness. Zri-kRSNa is the dakSiNAmUrti who teaches by his silence and makes us visualize by our intellect this concept of the universality of our own Self.

SEm¤x£ d¢XNap#aE³a sa yÞya B£XNE m¤K| .

d¢XNa¢Bm¤KaE dEv: b¤¢¼m¤t¯ÔlavyÏyhaE ..18 ..

ÞvaÏmdaE bldàa¢p m¤d#ya c kzaXd: .

kWvÚyd¢XNaday£ Am¥ta©I{KÎfãpt: ..19..

mhataÎfvm¥¢tIà p·k]Ïy¢vDayk: . s¥ßmp·aXraÁyaE{y| p#NvaE ¢h

mhEár: . iÏy¤³r£Ïya AÞy yaèS£ b¤¢¼: taèS£| ¢Dy| Þva¢½tana| sv©Ixam¢p

dat¤| smTI: AaÏmdaE bld i¢t ½¤tE: . Aa¢½tana| SrNagtana|

sm¥l²ESaph| ¢h AaÏmWÀyåOanmEv vacamgaEcr| . At: m¬nEnWv Þva¢½tanam¢p

b¤¢¼p#d: kzaXEN Bd#aÁyya åOanm¤d#ya va ÞvaKÎf-åOanWÀymEv baEDy¢t

g¤âp£ZmaÞTay . ba/cX¤xa n km¢p n ¢k¢·d¢p pÜy¢t s: . b¤¢¼¹arWv

s¥ßmè¾YWv svIæO p¢rt: ÞT¥l| ¢vhay AÓtrqd#¾¤| smTI: . yÏsvI| p¢rpÜyt£¢t

s¬ßm¯yat¯ i¢t ½¤tE: . ev| pÜykÞy s¥ßmd#¾¤: kÜyp i¢t s|åOa .

yÞy A¢Bt: jgd£XNE d¢XNWv m¤K| ¹ar| Bv¢t s ev dX£Na¢Bm¤KaE dEv:

gmyt£ÏyTI: . ev| kWvÚy-d¢XNadanS¬ÎfaE{y| mht£ m¥¢tIrm¥tI ev

ydÓtÞT¢md|jgt¯ . At: jgdakarmnaEÓtrEv p#¢vÜy tdalaEknm¢p

mnsWv k]Ïva AmnÞk-b#'akartyWv ÞT£ytE .. 18, 19 ..

I - 18, 19: That wisdom is considered to be excellent which sees things as they ought to be seen. That is why the universal guru is called dakSiNA-mUrti. The word dakSiNA here denotes not only the southern direction but also the expertise implied by the very meaning of the word. He grants his worshippers all the wisdom that He Himself possesses. He teaches silently. The purpose for him is to see that his devotees cross the ocean of samsAra. The physical eyes or the mental intellect cannot see what He sees or what He wants you to see. One has to transcend the physical and mental universe and see beyond. The one who sees thus is called the Seer. He is the pazyaka (seer) because he sees everything in its most subtle form. The scripture itself says: kazyapaH pazyako bhavati. The word kazyapa is therefore symbolic of this concept. dakSiNA-mUrti gives us this spiritual wisdom, and through it the spiritual strength by the mudra that He is showing. And ultimately He also gives the mokSa, the complete Liberation.

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