Gita-Nectar: I - 108 to 121 with English Comments

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nard: kplaE yO: xyaE mnv|Sja: .

kayaynBrajndaGBrtady: ..108..

ѤvaIsa jmdg" myyvntTa .

iyadyaE /s|yEya: yE mhpdmagta: ..109..

jvma mhaman: b#'anBvnsda .

tE b#' n b#'vd: sdamtmya: Sva: ..110..

k༣r it ya mhamanaE n st bhv: it n vy| . k]tOEtadygEx syIcd#v|Sya:

pafqyBpala: bhv: dEvBa: b#'aasnkady AacarmacryWv sObvѤTta it

yayEn b#'Wv tE n b#'anvadn: . @D ѤvaIsa: . kam cd#ma: . ysvIlprg#h:

dO: . kmIZaE vs: . yasnsnkady: . Bnard: . dWypXyaE BagIv:. dEvg: .

vam yas: . raja jnk: . yag Brt: . it p#arDt|Oa Ap AamWyOanvt:

svIda yTta smaDTa Ayt: p#vtItE tOtkmaInsart: . TladSrrEx

ymana vra: Aa?mWyBavnya mnsWv yaya: Ah| sda As|ga it Oanat .

TldEhgtrnladvNaI: yTa OanEn hat| n Sya: tTa smdEhgtkamadyaE{p

n vptyaya: . prahtavBavEn svIvlXNv| Aamn: Oaty| kl ..108 - 110..

I- 108 to 110: A famous saying from Katha-Upanishad is: A rare discriminating man , desiring Immortality, turns his eyes away (from the visible Universe) and sees the indwelling Self. This does not imply that there have been very few such people. In fact over the ages we have had innumerable such mahAtmAs. Just to name a few: Durvasa, famous for his angry spells; Vasishta, the ritualist; sannyasis like Sanaka; devotees like Narada; bhargava from the camp of the asuras; brihaspati, the divine guru; the Poet Vyasa; the King Janaka; the renouncer Bharata; the philosopher Kapila; the hermit Bharadvaja; and countless others. They all were brahman themselves, not the knowers of brahman. As men they may have had their own faults; but each was living in a state of sthitha-prajna and so, just as the colour of their skin stayed with them in all its different shades so also the nature of their subtle bodies with all its passions, desire, anger, etc. stayed with them but these did not touch them, the real THEM!

ev| nanavDa mtI: ekaTIp#tpadk| .

b#'amtrsyaEt: ekmEv vrajtE ..111..

mtIBEdadp n vtBEd: vvWy| SaOt ev baEy| . At:krNprNampvOgtyaEtrEv

p#pBask| . AaEmapaEyaEtrs it mOaE{p svIOanytyaEtrEv yacE . yjyaEtxa

p#p| sklmp kbL@ytE ..111..

I - 111: Thus there have been multiples of forms; but they all point to only one non-dual Ultimate Effulgence. That one Light brightens everything. But this fact of one-ness has to be learnt only from the scriptures.

yaEtpaynEkan syIc|d#adpt: .

syIp#ttrmak| n syaIc BvEt kl ..112..

c|d#ayadp#tt n h tOtvpt: .

syIc|d#ayady ctp#yat vcXx: ..113..

vyaEtXxX: syaIdna| p#kaSk| .

Aapryn vtEjaEB: yaEtx p#vSyhaE ..114..

lOyvnmI| yaEtxa| yaEtOm| .

yastE vna man| tyWv vp#kaSta ..115..

syIBan| n syIt: . c|d#adBan| n t c|d#adE: . ycXxa n pyt yEn cXx pyt

cXgItctyaEtrEv svIvtBask| . S@EN yaEt!x smnp#v: it tE: .

cd#mB: svImyapryn GzadsyaItp#vESEn tanvBasyt . lOys|yaEgE

tOmy iv BastE . ty Basa svImd| vBatt yayEn . shkayInpEXtya

yastE . vmhm": p#kaSEn sm| vt y: p#pyt tyWv vp#kaSta .

sap vmaOavSv| . tdEvatr| bh yapk| . sWv sOasamayta .. 112-115

I - 112-115: What we see as the Sun it is the shining of the Absolute as the Sun. That which cannot be seen by the eyes but what makes the eyes see is what is known as the absolute. It is the eye of the eyes. It is the Light of the Absolute that lights up everything including the Sun, the Moon, the stars, the universe and all the objects that are cognized by our senses including our own body and mind. It is that Absolute Effulgence which makes everything effulgent. So that which shines by itself without any other base or support or substratum is the Self. That is what shines inside and outside. That is the Light of Lights. That is the Truth pure and simple!

vmhm":p#kaS sxO vEtE kl .

id#yaEprmE vp"E vEnWv ytE jgt ..116..

AamnWv yaEtxatE iyWxa /nBytE .

yat:TvvpgyaEtrnBytE ..117..

jfana| dEhEd#yadna| p#kaSv| nayEv . vp#kaScdamn maya tm: Avady:

st . dEhs|gat nampcyI| k]tvanama . dEhaE{p Aamn: scdandv|

Aptvan . Aama vp#kaS it n SaOEN p#kaytE . vmhmWv mhadSITany: .

Dgtvasna: tO ytE . DyWv nrsnyata: . gyaEtrt eEr| yapk| tv|

uy| tmspr it mOam"at| . yna n kdvgt| Sy| tdEkmEv d#dSInypEN

BastE . yaEtrtgIt| svI| yaEtpvadEv yaEtx vlyt iyytE ..116, 117..

I - 116, 117: The inert senses cannot shine by themselves . On the other hand the Absolute Consciousness has no darkness or ignorance in it. As such the manifestation that is cognized is only a feat of the Absolute through names and forms. The self-effulgence of the Absolute is obvious from the fact that it shines by itself even in the sleep state of this body. The body however usurps the Existence-Knowledge-Bliss state of the Atman. That the latter shines is not to be known by the authority of the scriptures. The expression of the Self is by its own Light or Glory. All the vAsanAs that are deeply embedded in the mind-intellect express themselves and we are led to believe that it is the Atman that is being cognized through this. These vAsanAs and images that have been brought into the picture by the intellect have to be eradicated by the intellect itself .

etaSE vp#kaSE b#'andmyE rsE .

ttkNanEv gt: td#sa tdamka: ..118..

vb#'v| vsvIv| n jant vmaEhta: .

Aama n cXxa g#a/: tTayatE c svIt: ..119..

it tvIdyWv tma?y SaEDyEt .

gb#' y| mayEt gyaEtx vkpt| ..120..

svyaIttamt| . vmtmm . vp#kaSamkgtamtmhaEdDmyvtIn: svI vy| .

vxyvatErtan AmtkNanEv Bjt: AmtvDmIN svItaE rajmana Ap tdjanana ev

AsvaI{h| Ab#'ah| it maEh| p#ap"vt: vpyaTaty| n janm: vmtandp#OanGnE

kT| yy s|Bv: it vcarNy: . lkkYgaEcr Aama dyYWv g#a/: .

tmat smtm| yapk|c gyaEtrEv svIkpnaDan| Bvt ..118-120..

I - 118-120: This kind of self-effulgence is what makes us cognize ourselves and express through our senses. But we are not aware of this because of our colossal ignorance. What we experience as our knowledge is because of this self-illuminating Consciousness. This Consciousness-cum-Reality cannot be sensed by our senses; we must have a divine perception to see it . What we see outside as the Universe is just a superimposition on the Self whose effulgence is what makes the Universe what it is.

yatvItItE cama ya c hZadp .

y| dDva{O rmtE AttѤpasty| ..121..

spaIt: rjyanvt ykaEYtrEv Aama AvEy: it aByanyaEgadsaDnW:

y| natt hZadEv SaOdarqYat yatrEv yamkvxBSyaEdIvara hr AaEmt

ldSIn| ndpjatE vht| . yaE vEd nht| ghaya| it dhrakaSmyE Ag#Ya bYa

ytE ..121..

I - 121: The Self resides everywhere and so it is in the inner core of whatever we observe. The Seen is not what is seen by the physical eyes, but what is in Itself. This Self has to be sought after by all possible means, with Faith, with Devotion and with an Introspective Meditation. In every Siva temple when we worship the Lord through the horns of the Nandi by saying hara om it is to help us to look for this Self within ones self by a discriminating intelligence. The Upanishads declare: (yo veda nihitam guhAyAm ) In the interior of the small sinless and pure lotus of the heart in the citadel of the body there resides the Supreme, and it is this that has to be meditated upon continually. The last quarter of the sloka is a reproduction (antas-tad-upAsitavyam -- It has to be meditated upon internally ) from the Upanishad known as Narayanopanishad.

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Notation for Transliteration of Sanskrit words in the Comments HOMEPAGE

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Copyright V. Krishnamurthy Dec.22, 2000. Revised Nov.1,2006