Gita-Nectar: I - 47 to 59 with English Comments

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pramt| dT| c sm| yCrN| h n: .

it ramayNE vEdE gtaya| c vSExt: .. 47 ..

kaE{y| Sry: kaE{TI| c kmTI| SrN| v#jEt .

it yk]t| g#TE paTaIy p#tpadtE .. 48 ..

vama h svIdEhnamp Aama . dEhBEdEp dEh ek ev . At: mamEk| it

p#tpadtvamanmEv svaImBavEn SrN| yaht uvay upd| .

vaO袾p#svatr| svI| vvadpdSpEN Attt vama .

At ev tWOryt: ev| pZt . yda/EvWx etmyE iyad .

EtatraEsmatsmyWv SrNahIta mns: tadayapOrEv SrNaTI: .

ramayNE tavt Aad dEvSrNagt: . Antr| lmNBrt . dfkaryE xy: .

tara . mOmpyk| ktI| it stavay| ravN| p#t . p#Npatp#sEt Ojzavay| .

kakasr: . vBxN: . it tO tO SrNagtrEv myEt aEytE . k ramSrNagt:

sg#vsagrsDanyaE: yvharE lkkE c kayaITIna| Aavyk exa it vSdkraEt .

B: p#pE iyad vEdEx . gtayamp mamEk| SrN| v#j tmEv SrN| gC iyad c

SrySrNaTInaE: lXN| vcarNy| Bvt ..

I - 47, 48: All embodied persons have an AtmA (imperfectly translated as Soul). There may be differences in the bodies assumed; but the one who resides in all of them is the same. So when the Lord says Surrender to Me as your unique refuge, he means this single unique resident of all physical frames. This is what Krishna taught to Uddhava. This unique resident is called AtmA, because it pervades (= atati) everything by means of the 3 15 = 45 forms starting from vizva-vizva and going through vizva-taijasa, vizva-prAjna, etc. The Taittiriya-upanishad corroborates this (II -7). The surrender that is talked about in all scriptures is the surrender of the individual self to the higher Self. What is surrendered and sacrificed to the Self is the ego. The dehatma-buddhi, that is, the feeling that this Self is the conglomeration of several things external to it, like the body, etc. - this false dharma has to be surrendered. The entire Ramayana is full of such surrender - starting from the divines, from Lakshmana and Bharata, Kakasura, - with Vibhishanas surrender topping all of them. The concept of surrender is being analysed now by means of six verses , each of the twelve lines ending with the refrain zaraNaM gantumarhati, meaning, it is necessary to be clear about whom to surrender to and to what purpose.


SaEks|trNaTI y: SrN| gtmhIt .

AataInamatIhtar| SrN| gtmhIt .. 49 ..

t| qva SOhtar| SrN| gtmhIt .

svIlaEkSry| t| SrN| gtmrqht .. 50 ..

iISan| svIvana| SrN| gtmhIt .

Aj| D#v| nys| SrN| gtmhIt .. 51 ..

jgdpp| t| SrN| gtmhIt .

dEhamD pryag SrN| gtmhIt ..52..

smaTaIvgm Dr: SrN| gtmhIt .

svIvapINDraE y: SrN| gtmhIt .. 53 ..

vasarqh it Oava SrN| gtmhIt .

BavO| svIvEOar| SrN| gtmhIt .. 54 ..

SaEkmaEhadyagE lkkaEpayy yTIta| Oava ip#aynprharyaE:

Alkk upayp#tpadkvEdWkSrNa: st: tOanaTI| gmEvaBgCEt

it tmnsy tayEx avt: tѤpdSryvt ekmEvEt nDaIryt .

iylXN: Sry: it svIr: p#BrEv ysvIO: svIvt vatry svIy

AvakayIvat vatrmEv n ty AXgaEcr| Bvt . At: vvpmEv

svIO vrajtE . tdtgItvat SrNaTIn: Sry: n t| vmadyO AtXEO|

SaE Bvt mOBavEn s|p#aO| n yjEy| it Bgvcnat .. 49-54 ..

I - 49-54: Every one wants the eradication of all his misery all his confusion. But the worldly ways of doing this are all ineffective. Those who know, seek a guru for this purpose, as per the dictates of the scriptures. The Subject to whom we surrender is only the unique Self. He is the Lord of all Knowledge. He is the One to whom we surrender. He is unborn, permanent, eternally fulfilling, uncontaminated by anything in our physical or mental universe, He is the one who is the renouncer of all that is non-self, He can only be realised internally, He is the One who deserves to be trusted in full. So to Him we surrender. All these epithets can fit only that True Self which is omnipresent and omniscient. There is nothing else existent. He is our Friend. And when we surrender to Him the Lord accepts us just as He accepted Vibhishana, who, according to the Lord came to Him trusting Him to be the Only Saviour and Friend.


ASrr c y: pNI: AKfvEn rajtE .

s ramaE h mhadEv: gtamtmhaEdD: .. 55 ..

rajmanmhaE ram: kNamtprt: .

mO:s|vsrama c vEdvE ngIN: .. 56 ..

SOaE B#atr| KT| vy t| SrNagt| .

svaIma ramc|d#aE h s|p#aO| mOBavt: .. 57 ..

ramdyO| t| ASrrpd| gt| .

tavak]DrEv vtaday| c dOvan .. 58 ..

ykqva pOa| dara| tayBmt| pn: .

pNIvEnagtEt ykqva dEhadSHKla: .. 59 ..

SrNagtOaNnsmTI: pxaEOm| y: p#tptE s ev Aaytnvan Bvt .

rajmanmhsa mhadEvpEN AandamtEn vBat c . svIxamyaytn| svaIDarmEv

eksn bhDa vcar it ya bhp#karEN vvD| crv vBat . upayngt:sn .

mOBavEn s|p#aOmyO mOSd: vEdEx nptvat vEdaEdtp#karENWv md#amayNpdan

yayEyan it taSrya nytE . s|vyt Btan AOEt mOSd: mOaEdaDarEt

tE: . mO: dEv: n hytE n jytE iyadB: mOy dEvy v: sda s|ykq s|Bjny|

yt: m"| cOvtm| h tt . p|l vBxNaE mhap#aOaE h DmaIma y: vtp:Plamk

DmIbYa ykraEt tOmIymEv Bvt . Ap#ak]tOanvg#haE ram: syDmIp#Dan it

t?dyvt raXsE: . SrramBavrht: pOdaradvyamBavrht: etE svI mya prya

it mmtamp pryvan . mO ex: laEky it vWdkaTIsarO: etdqOananBvEnagtaE{y|

it vBxNdyO: . uBavp AyaE{ydyO . vEdvE: prmpx evWk: mOSdvay:

ram uytE . s h BgvCdy vxy: . nyamtgmk| vatrBjIk yaEt:

ydEv utIy| b#a'NEn . Baysp#tpadtBgSdvay: eESvyIy smg#y vyIy ySs:

y: OanvWrayyaEWv xNa| Bg iyE: . vpNIv| vOay Aagt: vBxN: . mOaE{hmt

Oanat . kT| c yayaE{y| . vEdahmEk| px| mhat| it vvp| vOantaErWysrEv

sms . dEhadSHKla it dEhadyagaE nam n savIjnn: . jmatrmhaBayadEv

taSblaB: .. 55-59 ..

I - 55-59: The epithet gItAmRta-mahodadhiH is one of the names ascribed to Lord Sri Krishna in the aSTottara-nAmAvali praising this form of the Lord. Here the author says whether it is this Krishna or Rama or Siva it is manifestation of the same formless Absolute who shines in his unfragmented glory and bliss. He is the One who deserves to be surrendered to.

An elaborate discussion on the subtleties of zaraNAgati is begun here by the author. First it is the word, mitra, used in the Ramayana in the context of the zaraNAgati by Vibhishana. The Lord Himself uses the word and says that Vibhishana has come with an attitude of friendship - mitra-bhAvena. The vedic mantras beginning with the word mitrasya that are used in the propitiation after the gAyatrI-japaM in the morning, are referred to here. The fame of mitra is well-known, says the zruti. He, mitra, is the One who leads every one to the fruit of his karma., He is the One who allots heaven or hell to departing souls. This mitra therefore is nothing but the Absolute. He is the One who has come in human form, in the form of Lord Rama, He knows the heart of Vibhishana. Rama and Vibhishana know the hearts of each other so well that none of the advisors who advised Rama on the pros and cons of admitting Vibhishana to their fold, knew the full Truth. Vibhishana himself has got it as a boon that whatever he does will be according to Dharma. It is only very rare souls that get this kind of a blessing. So when he says I have come here seeking the refuge of the Lords feet, having forsaken the kith and kin, he has not only renounced his kith and kin but has renounced the very ego arising from the thought of that renunciation. To such a renouncer the Lord not only accepts the renunciation but gives Himself unto him!

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Notation for Transliteration of Sanskrit words in the Comments

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Copyright V. Krishnamurthy Dec.11, 2000. Revised Oct.31,2006