Gita-Nectar: I - 80 to 88 with English Comments

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p#ykqrqOandata c graOaE h pft: .

SSyITa mathn: ghntTa nr: .. 80 ..

tOanaTI| s gmEvaBgCEt it ya AvtarEvp grv: Aata:

ramk]NS|kradmhamB: . yTa BaxaXraNa|| lEKnp#karaE{p gmKadEv

vEdtyaE Bvt . AprctTlEvp magIdSIn: grv: ApEyt ev .

lkkvasamayE{p gvIpEXa ytE tO tO .. 80 ..

I-80: The spiritual wealth and wisdom is given by only the guru. He is the Mother to the children that we are. A man without Guru, the friend, philosopher and guide, is only like a motherless child. Scriptures therefore declare that one should seek the guru. Even divine incarnations like a Rama, a Krishna and a Sankara sought the guru. We learn language and writing from only a teacher. Even secular knowledge is learnt only from the right masters

SkarrEPaXryaE: gNnaS jaytE .

AWt dSm: iyEv| p#Tttt: .. 81 ..

ps|yak: SaXr: . rEP: s|yak: . s|yaXryaE: gNkrN| vht| . At:

ryXr: dSs|yak| v . vvpvOanmEv dSmvOan|. tyWv Atyvat

vmaOmvSytE iyaSy: . vatr| svI| kptmt vOanmEv AtyOanhEtBIvt .. 81 ..

I - 81: The word zrI contains a composite of two letters za and ra . The first one denotes the number five in standard ka-Ta-pa-yA sankhyA. The second one denotes two. The composite of the two letters indicates multiplication. This gives the number ten. This is what is esoterically denoted by the word zrI . It is the zrI of non-duality. The knowledge of the self as the Self and the realisation that anything other than the Self is only a misapprehension together lead to the unique non-dual Absolute.

 

gtaya| OanmWt| sp| p#tbaEDt| .

tTap c n gt mtatrgta bh .. 82 ..

rjtmaEbyW: gtaTIayTa k]t: .

vacamgaEcr| tv| vacar|BNmyt: .. 83 ..

ASdapSIp| yt n baEy| c Sdt: .

AKfyaEtrEkvE vy| c kT| BvEt .. 84 ..

id| tE Oanmayat| it AtE Bgvta ups|tvat OvDOanEx savkOanyWv

upadEyvat ekBavg#hNyWv savkOanlXNvat mmna Bv m: my svaIN

kmaIN mO evEt tav mamEk| SrN| v#j iyadB BgvanEv Oanvg#h:

smtm| yaEt: Ay it sYt . kt ety Oanmyy vg#hy

savkbg#a/vat rjtmaEyana| etaSmWt| Oan| n bmvraEht . yOSaSnad

savkaharSyana| svbYBavat SaOaTIyaTatyg#hN| n s|BvyEv . SaOyvttvy

AKfWkpvat ASdapSaIdlXNyvat SdadB: nama vEdt| Sy: vdtavdtaya|

Aydt tE: .. 82 - 84 ..

I - 82-84: The wisdom of Ultimate non-duality is very clearly made out in the gItA. But people whose minds are not refined because of their not adhering to sAtvika food, misunderstand the import of the scriptures and think that this non-dual Ultimate devoid of attributes can be described by words or achieved by activities. This Ultimate is the Lord Himself , because He says: ( IX - 34 ) Fix thy mind on Me, be devoted to Me, worship Me, revere Me; (III - 30) Resigning all thy works to Me ; (VII - 12 ) All of the gunas arise from Me, I am not in them, they are in Me ; (XVIII - 66 ) Come to me alone for shelter. All these statements prove that when the scriptures talk about the Absolute, it is the Lord of the gItA that is talked about. The Absolute cannot be described by words, cannot be delineated by qualities, cannot be perceived by the senses. Still He is the Lord who manifests Himself according to His own Will. He is beyond the manifest and He is beyond the non-manifest also!

 

Avay ev vEdaTI: it mn| smat:.

vzmlE c kWlasE nxN: p#tbaEDt: .. 85 ..

mkqva mnmhayagat mdacayIpt: .

AWtTapnaTI| c mayk| pmaTt: .. 86 ..

yaca{nydt| yEn vagytE .

vacaEhvac| . n vagCt iyadB: tO vayapary nxvat vayaparEN

vaba/vtn ev uymanvat pra Kant tE: vEdaTIpp#ykqyaEt: n

v[| Sy| Bvt . iyEv|Bavav: iv prmEr: kamnmay kWlasTvzmlat:

BkaEzB: nvEdt: yTa gtaTI: ѤmItaBnvESat STlk]t: mtatravѤvaIdB: .

ѤmItKfnaTI| mn| mkqva tt: BlaEkmaTt: maykSa|krpEN Avttar kl .. 85, 86 ..

I - 85, 86: The inner import of the vedas, the core Subject, cannot be described in words -- so the Lord Himself adopted a complete silence and settled Himself under the banyan tree in His heavenly abode. But worldly people down below on the Earth resorted to many a misinterpretation of the scriptures and their significance. To put an end to such licence of wrong notions, the Lord condescended to leave off his silence as well as his heavenly abode and to appear in flesh and blood on this Earth. That is how He came to be manifested as our great AcArya Sankara.

 

AjaE{p sraE{p ApaE{p tTa@y: .

vk]y Sa|kr| p| AXgaEcrmyt| .. 87 ..

vamaEct kmaIN gpsdnan c .

tmynsarEN sEvtan yTa@m| .. 88 ..

Ajayman iIr: cdd#: mayaB: pp: iIytE . vtt: ty jngyady:

n syEv AKfpNIvBavvat mayas|bDyap kptvat d#dSInyana|

AyaEyaydaExg#tvat sda{vk]tvpvat

vkDaraEhntInyayytas|Bvac . ev| c Ajny jm Avtar it Apy p|

maykmt A@yy @ya lla it c Apcarktya uytE . AOyaDIp#by

svI| b#'Et updESAnTaIBvtt svImyEv natyaSyEn BgvanEk ev Ay:

iypdytE . updESady| vad: OatE Wt| n vtE it mrNat.. 87,88 ..

I - 87,88: He is Unborn. He is theController of everything. He is Formless. He is changeless. Yet He appears to assume a form, appears to be born and appears to move and act. Thus He manifests Himself as Sankara, performs all the actions enjoined on his varNa and Azrama seeks out a guru for His Enlightenment and works in the world as per the norms and regulations of the scriptures. All this is an appearance. What is seen, the sight and the seer cannot be different because of the non-duality that is supreme. The birth or incarnation of the Unborn is termed a Descent, the Formless assuming a form is referred to as mystic, the activities of the Changeless are called sport -- all this talk of duality and multiplicity is a courtesy to the Ignorant. The latter cannot simply comprehend that there is only Brahman. So he is talked to in his own language and told repeatedly that all Gods are One.

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Notation for Transliteration of Sanskrit words in the Comments

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Copyright V. Krishnamurthy Dec.18, 2000. Revised Oct.31,2006