Gita-Nectar: I - 181 to 199 with English Comments

Continued from Page21

yda{svIvnvO: svIyaph svIta .

tmat Oanamt| p| svIxa| n: ss|Tt| = 181 =

vy| svIry| c ngIN| smtaE{p yt .

BavnamaOt: s| ekaE dEv it tE: = 182 =

vayasapny| k]vWv vvpy pNItaByytE = 181,182 =

I-181,182: The whole problem is one of attitude, the right attitude of awareness of the universal fullness of the Effulgence within. The only thing needed is the eradication of the false imposition of the unreal on the Real.

etd#op| bhtb#' AapataL| p#kaStE .

smYa vEdty| Sr: pad n ty h = 183 =

AavBItE mhalE b#'avN n pyt: .

nOgyyaEtrd| svIBtTt| c yt = 184 =

ngIN| nrvyv| p| vtt: Ap| b#' it aEtyt lavBaIv: . n b#'vNaE:

Shnta| . svItTtyaEtx: savyvvas|Bvat . Bgvd#opy n

cmIcXgaIcrta = 183, 184 =

I-183-184: This Universal Spirit can be perceived only by subtle perception. It has no form, no figure, no proportions. The Manifestation as the Grand linga for which neither head nor foot was discovered by even Brahma and Vishnu, has to be seen only in one's heart and soul. Of course this does not mean that either Brahma or Vishnu did not have sufficient power but it only means that what is subtly stationed in every one's heart has no need to be looked for outside with shape and form.

bbg#hNS mhavCvBavt: .

jagtp#tbban vasnahEtjayp = 185 =

dpIN: p#tbbaTI| naEpadanmpEXtE .

mFa etan pyt AOava vvpk| = 186 =

pTvEnEr| mva s bhmIytE Kl .

vmn gjadn vap"an n lBEh: = 187 =

vBman| n pyt mayya maEhta jna: .

svI| pyt AakaSE upEXtE KmyhaE = 188 =

OannamraNa| c ytyaEt tTa^t| .

Ah| yaEtvIpamEt nWnm!haE AaEt = 189 =

bbp#tbbyaE: AarBkprNamvvyIpadanan n s|Bvt . p#tbby nmOkarN|

bb| . kayaIpOmaOkarNv| bby . yt kayIvpE n p#vSt kayaIpTgEvavTt| st

kayImpadyt ynaSac kayI| n vnyt . At: vmEv vasna| nmOk]y jatana||

laEkana| vymEv hEtrt kEvlE vvpE Bm" tt: n laEkdSIn| Bvt . AakaSymanana|

pdaTaIna| AakaSaDarkv| n gytE Aytprctvat tTWv svIhEt| vamanmvgNy

kEvlan laEkanEv pyt jna: vaEpEXya . vp"an gjan yTavp"pxah: n d#|

yaEyan tTWv Amak| cEtayp vkarNtyWv kytE . vvpy laEkDmIrpv|

tYay laEkana| c Syv| p#tpadyC^t: yaEtlImayIBt| TapyyEv = 185-189 =

I-185-189: The capacity to project an image comes from the crystal-like purity of the reflecting medium. The image in the form of the universe is all due to the coloured vAsanAs. The mirror does not need any other material cause than itself. The efficient cause for the image is the original itself. Only the foolish ones perceive images rather than one's own Self. They think that God is a separate entity and look for Him outside. What one sees in one's dream cannot be cognised outside. Confounded by Ignorance people do not perceive their own Glory and Light. Everything is seen in Space and so Space is needed to see them. The Wise men see what they see as the Eternal Light of one's own Self.

Amas d#vN| DEh cO| sy| c n: p#z| .

barqhpyE mlmOE /amWv Dnmrt| = 190 =

DytE kaEzyaE{fana| yOEt DnmytE .

magDaE DnmyWv AaDaraDEyta n h = 191 =

ekyaKfpNIy AaDEy| nayr| vh .

nraDar| cWkp| AaDaraDEyvjIt| = 192 =

bhptdEIvg: vEdana| palk: vy| . bht: vEda: it tdanyy svat

vWdkp| h my| Dn| . AyEy: ADk| yn| BaE[mrqht rajan: yOadpySlEx

yOEj: vBat svIS: taS| vEdDn| ntra| vtItE prmErE it nDnptrp s ev.

AamWv svIv| Dn| it b#'andnDytE = 190-192 =

I - 190-192: In the Vedic mantra dedicated to Brhaspati the Chief guru of all the divines, it is the spiritual wealth that is accredited as THE Wealth. The etymological meaning of dhanam (the sanskrit word for 'wealth') is that which holds or contains the eminences of everything. The Isopanishad says: Don't covet the 'dhanam' of another. Whereas the Absolute is Infinite and all-pervading, where is the question of what holds what? The Absolute has no support, nothing to support. The Absolute is full of itself.

vBma h mhtyaEt: ScYaEm kEvl| .

AatvahkdEhaE y: vatrash: kl = 193 =

AaDBtktamEt BavnayasyaEgt: .

vh|gvt KmyEt DarNayasBavnat = 194 =

AatvahkdEhama mn iyBDytE .

AaDBtkb| t s AayOE crTtE: = 195=

AaDBtkdEhaE{p AaDdWvkvg#hE .

Ayt| vml| yat jaYBavnrast: = 196 =

vp"s|kpdEhatE dEhaE{y| cEytE yTa .

tTa jag#avnatE udEyEvatvahk: = 197 =

Ssvanptt| cEt: p#tnvasn| .

AatvahktamEt hm| tapadva|bta| = 198 =

yTa syprOanat rva| spaI n ytE .

tTatvahkOanat ytE naDBtk: = 199 =

b#'adna| AatvahkdEhvvat cOmaOSrratE AakaSaman: . yapka: .

dEhEd#yadE: mnaEmaOvat jag#dtE mn: dEhadEnIvtIt| Bvt . AatvahkdEhaEdyEn

mnsa vp"anBBIvt . BavnayasadEv vvDdEhEx yTakal| vst . vnvasaTImEv

mnsa kptmd| Srr| . yTa BavtTa dEh: . bal: yTa vEtaLs|kpEn Btg#taE

Bvt tyWv nvItaLDy: ABymEv Bvt . ev| c tavkbLtmav: y: t:

tpraE Bvt SsvBavnayasat vasna ta nv| BvyEv = 193-199 =

I - 193-199: One's own Self is the Eternal Effulgent Light. It is Pure Consciousness. He who lives in the subtle body discards all other things as non-Self. By sheer force of vAsanas it assumes the physical body. The core of the subtle body is the Mind. Just as at the end of the dream the mind returns to the physical self, so also at the end of the waking state it returns to the subtle state. When the pure satva overwhelms the mind it attains the subtle state just as by heat ice turns to the liquid state. At the dawn of truth, the illusion of the snake in the rope vanishes; so also on Enlightenment the knowledge of the physical body disappears. The divines like Brahma the Creator have only a subtle body. Their mind itself is the body. It is by the will of the Mind they assume various forms and names.


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Copyright V. Krishnamurthy Jan.5, 2001 Revised Nov.9, 2006