Gita-Nectar: I - 89 to 107 with English Comments

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iTmEva^ta lla: k]ta: pvI| k]tadx .

halaysdrESEn /WtOOyE sda .. 89 ..

vsavaI{yp#kzn| Aascap pdE pdE .

ev| c myk\maId Srrvk]ttda .. 90 ..

svIOas|gp y: BavaBasy Bask: .

p#tdEhTcEaB: b#'amv| n hytE .. 91 ..

a#aEtsa nytE da yTa kalaEpBx .

pyt dEhvmFa: AampyEn svIt: .. 92 ..

tmy| mytE laEkaE /s|gmp s|gn| .

ekaE dEvaE h svIO b#'amtmhaEdD: .. 93 ..

lla: ya ya ymana: SrrEd#ycEtayEv . yTa TtmEv Srr| cEamaO| p#dSIyyp

svI@yaNamaDartyavTtpvaIvTampryyWv AvTatrW: vvD| vvyItE

ABtaBnvESt: . jmatrys|karvasnablmEv karN| . llanamavBaIvtraEDanyaE:

tr|ga iv maykSrrmEvaytn|. tTWv smasmtrptaE{vTty Oanamn:

vy AvTapryag| vna myk\maIntSrraN tavaBavaEtkvEn tds|gvEn c

SaWtp#kznmEv BgvllapkmINa| dy| . mFa h vanBtmEv p#maN| mymana:

Bgvd#opE{p dym|glvg#hE jmkmaIN llapdayaraEpyt . eksn BtE B#aya

it t: mFana| B#atmEv Anvdt . nanavDvDmIvOya stmystmv

vp#kaScWtypE{p jfmv AandGnmp Ѥ:Ktmv nvIkarmp svkarmv

Atymp stymv Ѥk]tn: AsaDv: Aasrs|pdmata: mytE. yyEd|

jmpaay| yExamEvatgt| pap| t ev mhaman: svIgtgtamtmhaEdDmnp#vy

tadaymnBvt . myavtarlla: vtvbBsna| rhyp#kznpEN vyItE yTa

vyEv gtamtmhaEdDE: AvTavWvymah .. 89-93 ..

I - 89-93: Myriads of lilas (sportive activities) have been shown over the ages by the manifestations of the Divine. But every time the actions have been only external manifestations of the physical body; nothing has touched Him, the Immutable. But Ignorant mortals we are, we think they are all the Lords real goings-on; because, for us, we have no experience of , nor can we imagine, the non-attached way of carrying on our work. We think of the Existent as non-existent, of the self-effulgent as inert, of the Ocean of Bliss as full of sorrow, of the Unchanging as changing, of the non-dual as pluralistic. On the other hand, great souls understand the real import of all these manifestations from matsyAvatAra downwards as nothing but repeated proclamations of the Glory of the Self, through the apparent multiplicity of the experiential Universe.

 

myp mnaEmtI: yman: p#tXN| .

ekSaE mnmpat gtamtmhaEdD: .. 94 ..

k\maIkaraE p iv ѤDaDmTnE gr| .

sha#bahdaIDar gtamtmhaEdD: .. 95 ..

tn| yOmy| @f| bB#ta /?ta c B: .

yaE jGan hryaX| s h gtamtmhaEdD: .. 96 ..

ns||hp BaTI| AOanasrrafqg#s .

p#yapyn vBtEx gtamtmhaEdD: .. 97 ..

Ov@m| vamnk| k]vagadvr| blW: .

id#vdata Bay gtamtmhaEdD: .. 98 ..

b#'d#^haEpTan XOan npa| bhSaE{yhn .

mhEd#vaytdf: gtamtmhaEdD: .. 99 ..

hvah|k]trajan| l| s|Tay caNIvE .

OanaEpdEa yaE ram: gtamtmhaEdD: .. 100 ..

gBIs|kxINaE dEv: ndngrkxIk: .

Sa|tpB#maE yEn gtamtmhdD: .. 101 ..

AvtyI mnaE gaEE ga: pS|aryn v#jE .

mayagNg#| yOEj: gtamtmhaEdD: .. 102 ..

upDmaI{pdEa y: srarNa maEhk]t .

bp#yynaE y: gtamtmhaEdD: .. 103 ..

dyp#ayaatka|Sc kytE vxlan npan .

DmaIma htvan kk: gtamtmhaEdD: .. 104 ..

yyavyvs|TanW: kptaE laEkvtr: .

bj| ydvtaraNa| gtamtmhaEdD: .. 105 ..

AhmEv n mOaE{yt it tvaEpdESk: .

nana natt yaE h|s: gtamtmhaEdD: .. 106 ..

yasaE jat: syvya| vEd| c@E ctvID| .

b#'andnD: saXat gtamtmhaEdD: .. 107 ..

syv#tayrajxI: yTa mypEN Bgvta maEht: tTa myvt p#tXN| vDImanEn

mhsa mnsa maEhta vy| mnaEvWP[yy Aparvat . As|yEyW: kamWrp n pyItE .

upyIpr vmEvEt . tmaxyvrEcnEn nmInk| ktIy| tdaKfamna pryt|

Sy| . mnaErajan| vDIyt: svaIDartya Aadk\maIytvpmhmanmaTt:

vEdaDmTnEn Oans|paa vEdaEdtkmaImkyaOytnva AasyI: vOy: yOG"a:

htya: . AOannrsnE BmEv vDIyn rmNy| vamn| vrEymay OatOanOEyamna

v@mvmha!Ast tE: . AvWdkXOBav| nhy smlah|karsWyvDat lp#tya

c ram: savaIyya y: B#a|tpklkxIN: vDmaInannrt: id#ypSn gaEan

vxydESEx s|caryn iman laEkan kamakamyns|crn mayamnBvp tdp:

gNg#asnOgy ev rmtE n@yamvpENavTan| . h|svyWv vmhm" ev

tn vEdvEdatvO: vandamtnmg"aE Bvt . mtkalE mtIya BartyW: laEkW: ..

I - 94-107: In these 14 verses the author brings to focus the different avatAras of the Lord and brings out the esoteric expression of non-duality in all of them. In the form of a fish He puzzled the great King Satyavrata who later became the present Manu. The fish increased in its proportions enormously as to occupy the whole world. Our mind also changes from instant to instant and we, failing to perceive the unique Almighty behind, fall a prey to the charms and vacillations of the mind. Instead of that we should grow with the thought of Oneness at the bottom and with that thought occupy the whole world. Like the Ancient Giant Tortoise which formed the base for the entire churning of the ocean of milk, we should be able to root ourselves in that Eternal Substratum so that the external vibrations will not affect us. By churning the Ocean of the vedas we should aim to obtain the wealth at the bottom of the vedas, namely, spiritual Enlightenment. Just as the giant boar vanquished the great asura, hiraNyAkSa, so also we should resort to the performance of the duties and obligations sanctioned by the scriptures so that we may vanquish the evil attitudes in our mind. The eradication of the Ignorance that causes all these evil attitudes is the goal of Life and there is nothing more to do than that for Enlightenment. The means for this eradication of Ignorance is the Bhakti of the Prahlada-type which rooted out once for all the Ignorance caused by the Colossal Ego in the form of hiraNyakazipu. The One Transcendent Absolute that is to be revered, worshipped and surrendered to is the Dwarf who engulfed the whole universe by His Cosmic Expansion, and that is the transcendental pervasion of our Self. The non-divine dynamic aggressive qualities have to be killed from their roots by establishing the Absolute in the heart as zrI Rama did . This divine identity is the only way for us to live amidst the myriad sensory attractions and distractions all around us . As the Lord Krishna Himself lived untouched by any of the external activities, our aim should be to live a life in the world but not of the world.

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Copyright V. Krishnamurthy Dec.20, 2000. Revised Nov.1,2006