Grand Ocean of Gita-nectar: Sans. txt & Engl. notes: I -2

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jyt jyt dEvnaE vG"hta

jyt jyt vaN Sa|kr b#'S: .

jyt jyt dEvaE dXNamtIs|O:

jyt jyt k]NaE ndgaEpalrn| .. 2 ..

vagota praS: ya cd#opa SvaBDa it vvac: p#ykqp#vNta| k]va

vag#pEN vayEv tmana: dEvta: p#ayItE . svIvG"hray| p#NvsvIdaExha

it p#NvaEcarNEnWv g#TarBE vG"Ex nvOEvp pnrp vG"Er| vG"SayW

vaN| vac: p#vOyE . gn gFaTIBanay p#Nmam nr|tr| it tOEvtap#sadaEp

ly ev Am|glnvOpvIkm|glavayTI| ..

s jyt mhan p#kaS: ymn E n ytE kmp . jySd: vaEkxIvack:

vatrB#atjy: vvytE . dEvana| svIxamp p#yEk| py| . ngIN|

AKfyapk| . sgN| prC| yp| Tl| . ngINvE svIdEvana| eEymEv Bvt .

sgNmtIvp Aapadmtk| ngINyaEtxa yaO| . tt: sgN| svImp smyaEt:

pN|I st tdBmEv . sgNp| n pTvtItE . ngINa{ytrmEv tt . jyEt

prdEvtaya: namWv . jya b#'my dEv prandrsamka . praprtra mata s|ya va

srvt . yya| udEt svta yakraEt vllya . nampvBagad yTa pvaI c vasna .

svaI dEvta Ap cna ev . ekmEv yaEt: tOѤpaDBEdat bhnaman bBtI . tTap ekaE

dEvsvIBtExgF: it tE: . svIBtEx yEnWk| Bavmt mtE . dEvyavBaIv ev it

satdSInsOat . BavytrdEvana| Asvat . svIdEvanamp Bavgtvat ekaE Bav:

vvpamtya s: dEv: ek ev it gytE . ev|c ekyaEtBaIvn| g#TarBE m|glkr|

it AWtTapnmEv g#TdymypgytE . nEhnanat . id#aE mayaB: pp iIytE it

yaSy ev F@ytE .. 2 ..

I - 2: All deities are being invoked and propitiated. At the beginning of the work, by just the pronouncing of the praNava all obstacles have been removed. However, by the saying: For the purpose of ones expressions to blossom from the inner source of Speech, one should always invoke vighneSvara the one who quells obstacles, sarasvatI and further the guru for inspiration for all hidden implicit meanings, the Grace of each deity is to be obtained for the best to happen.

That Light shines, the sight of which nullifies all other sights. The word jaya glorifies oneself and thereby is indicated the victory over the delusion caused by the non-self. All deities have two aspects. One is the attributeless (nirguNa) all-pervading aspect. The other is limited, with a visible form and concrete. In the attributeless aspect all deities are really unified. Even in the concrete form, from head to foot is pervading the Light of the Attributeless Absolute. So the saguNa deity is not different from the nirguNa absolute.

The word jaya is just a name of the para-devata, the Absolute Goddess, the Zakti of the Absolute, She is sandhyA, She is vidyA (knowledge), and She is sarasvatI. All the deities are therefore nothing but Consciousness - bundles of Consciousness. The One Light shines as the Many by the difference in the adjuncts . Thus this attitude of the One in the Many at the very beginning of the work is indicative of Auspiciousness for the work and it thus also points to the establishment of non-duality (advaita) as the essential core of the work.

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Notation for Transliteration of Sanskrit words in the Comments

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Copyright V. Krishnamurthy Dec.5, 2000. Revised Oct.30,2006