Gita-Nectar: I - 122 to 135 with English Comments

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nEtytTatyat AvE|| tpd| vh .

ytmana vy| svI n vaparmagta: = 122 =

AvmanavWv vaya: p#tbDk .

p#acnvasnavEgat nbD"at gNWjInat = 123 =

ytmanWrp tvny: ktI| n SytE . Atv smmt tE: . p#yXtaE ymany

nrsn| Ap#yXvtTty Aamtvy dSIn| c gkzaX| vna n slBsay|.

AvavasnaB : p#tbvat vOany . gNana| s ev dEhn| bD"att gtaEE: = 122,123 =

I - 122, 123: It is most subtle, say the scriptures. So it is difficult to be realized even by one who makes great efforts. It is because one has to cease to be oneself before he sees It. Also the grace of the Guru is necessary. Added to all this there is the accumulated tendency to be in ignorance, accumulated over several lives. The gItA also says: it is the attachment to ones tendencies that binds the resident in this body

s^kzaXEN baED Aavykvt .

dXNamyIkmnn| lEKpt: = 124 =

ckxI: p#Tm| sar| s|g#hENaBDytE .

ApvaITIp#kaS P[rta| tdng#hat = 125 =

AKfprpNIgp#sady Avykvat mdkvNmnnadsay-savaIyp#aOE:

upayBtlEKn| ktI| yytE g#TkarEN . tyWv mhaPlvat gFaTIp#kaSp#tIBIvt

jg^vIng#hat it Aad tdTIs|g#h: Antr| p#tlaEkvvrN| c Amn p#TmaasE

p#tpatE = 124, 125 =

I - 124, 125: At this point the author makes a humble appeal to the Guru, because the grace of the Guru is most essential for a proper understanding of the message of the scriptures. He takes this opportunity to give a brief synopsis as well as a verse-by-verse meaning of the famous hymn of Sankara known as dakSiNA-mUrty-aSTakaM . Before he starts he prays to the guru that he may bless him with the comprehension of also the hidden meanings of the hymn.

Aad b#'amvEt b#'maOp#baEDt: .

b#'Wkmmt| tEj: nvas: SrN| c n: = 126 =

ABtaE dvp b#' b#'WvEdmt tE: .

AyTWv ght| yt yTaTI| n BvEdt = 127 =

y| mayEt vOay mhaman sry: .

sda b#'Wv pyt prtaE{p vmaOt: = 128 =

vmaOmmt| vat vatr| vx| mt| . BavaBavvBagEn manOpradB .

b#hjOan| p#Tm| prtat it ya b#'Wv jgdakar| Oaty| . b#'WvEdmmtmt

mfkya c id| prtaE yman| jgt nayEvEt sat: . yOx jgdaBas:

tOvaBasman| nry tO b#'l| TaytE cEt yE cEma!d#a ABtaE dX ta:

it d#anvakpZtm|OEN pry laEkan pry Btan pry svaI: p#dSaE dS

it narayNaEpnxd#ya c BgvsavaIyOan| syt . n tdt n yOah| it

mhaEpnxaya svIO vvpaySvlTapn ev prmaWtsam#ays:

varayanBvamk yat . hrymmt| tEj: it yt| rmNy| ysayat

svI{p rmtE etyWvandy maOaN svI upjvt . ex/Evandyatt

tWOryt . yaE{yTastmaman| AyTa p#tptE s AamG"aE Bvtt ya

n|tE . prt: p#yXtaE yman| vt ndIy ex h dEv: p#dSaEnsvaI it t: p#vtItE .

tmat etaSaDanytrEkt: AysvImp tmEvaraEptmt ty svIy ATIvOa

n Bvt . At: yy svIy maykvat tCmyEv y| trkrNy| upEy| Bvt .

ev| c sryaE b#'vd: vOa: vmaOOa: vmaOmEv prt: pyt kalOyE{p . b#'vn| b#'

s vX Aast it t: ekmEv vt BgvOv| . vX iv tDaE dv tyEktEnEd| pNI|

pxEN svI| . b#'ayt^vnan Daryn b#'n h va Btan iyad b#'san

p#ygWtb#'yaEtx ev p#ygBv| p#tpadyt = 126-128 =

I - 126-128: Brahman is everywhere. Nothing else exists other than brahman, say the scriptures. If we take something else as existent, that is the effect of the Magic of the Supreme. The Seers see only brahman always and everywhere. In bringing this as the key point of the dakSiNA-mUrtyaSTakaM the author waxes eloquent by quoting profusely from the Upanishads. The universe should be known as nothing but a manifestation of brahman. Where the world is seen there itself the world should be negated. And in that place the consciousness of brahman should be reinstated. This would lead to the confirmation of what is stated in Sri Rudram: In all directions there are only rudras and rudras. The bliss of this enlightened universal vision is the Bliss of which all other enjoyments in the material world are only poor sparks of happiness. The Seers who have understood all this have no hesitation in throwing away all the visible universe as trivial because they revel in that supreme vision of seeing brahman in everything.

vyaEt mhadSI: Sp#zksB: .

p#zk: p#tbbEn yTa nayat rn| = 129 =

tTa ragas|p: pNIvaatr| bh: .

yc ytE laEkE vy| dpINmEv tt = 130 =


it vvpyWv AKfdpINaDtvat dpINp#tbbana| dpINaytrEkat vydpINBastana|

AnEkaEzb#'afanamp vvpmaOvjbtv| s| Bvt = 129, 130 =

I - 129, 130: The Absolute Self which is the Supreme Effulgence is what is reflected as whatever that is in the Universe. The numberless worlds of the outside world constitute nothing but the reflection of the supreme Self in the mirror that is our individual self.

cdbr| aEtman| p#ygyaEt: prapr| .

ymyak]tE svI| jgsdt vW yt: = 131 =

sdty pd| vat sdsptm^t| .

sma yO c BastE csBa jgdEv h =132 =

layTan bna| ydS sBapt: .

gNatt| yapk| c ndv#j itrt| = 133 =

yaE nd: prmand: n|dyyamdant: .

AandntIn| yO svIXEOEx ytE = 134 =

XWOaN c SrraN tO tO sBapt: .

mayya bhDa jat| S|kray| cdbr| = 135 =

dXNamyIkp#tpadtyaEtx: cd|brmt nam Kadyttra| sm| t$'amt

ApNaIpnxtya cdakaSyWky pNIyWv Osyv| . prmE yaEmyplXt

Ayak]takaSyWv prapramk p#ykqyaEtx ev prmpxv| . cracramkcsBaptrEv

hadaIkaSTbYa sh mD"ITtyaIkaSE kWlasayE ndv#jE prpNI sdandtafvg:

yytandtafvyap saX dXNay: svIdEhEvp AdEhsmp mhadEv: mmtadhta

prmEr: sda SmEvaS|sman: jnana| vtafvd#Na| . ApaNpady cEa maya = 131-135 =

I - 131-135: cidaMbaraM - meaning the (Universal) Space of Consciousness - is what is projected as the chief content by the dakSiNAmUrtyaSTakaM . It is subtler than Space; The statement: I am that Brahman, in the Annapurnopanishad implies the three-fold truth of the uniqueness of Consciousness. He (the Dakshinamurti) is the Lord of the Arena of the Universe. The entire Universe finally merges in that Lord. He transcends the three gunas. He is the One who shines forth and dances with ecstasy in every living being. He is the Lord of each such individual. He appears as the plurality of the world. He is the Sankara (=He who augurs good) in the space of Consciousness.

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Notation for Transliteration of Sanskrit words in the Comments HOMEPAGE

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Copyright V. Krishnamurthy Dec.24, 2000. Revised. Nov.1,2006