Gita-Nectar: I - 253 to 277 with English Comments

Continued from page 25

AyaraEpapvady darEv h karN| .

ev| da:pzap gjcOapEXya = 253 =

kalOyE{p syvat OsymthaE{ytE .

yaEt:pzE jgcO| 袾maOEN sytE = 254 =

s| c pnrXva vvp| smrEt .

yda Yps|harE yaEtrEvavSytE = 255 =

ttaEmExnmEx c lysEt karN| .

ev| Wty jgt: Antv| n BayhaE = 256 =

jgavy 袾maOEN svat 袾rEv ups|htIya Bvt . umExnmxaEpvpBvnavL:

it lltasha#nam" pZYtE . E:p#tnvtInaTImEv kmIkaf AarD: . AavOcXx:

AmtvmCt: p#y袾: slBa Bvt = 253-256 =

I - 253-256: The false attribution of reality to the elephant in the case of a wooden elephant has to be refuted only by showing up the wood as the subsisting truth. Whether it is the wood of the wooden elephant or the screen of the picture, it is the comparative validity of existence in all three stages of time - past, present and future - that tells us what the Reality is. In the same way we have to learn from the visible universe the truth behind the universe. The appearance and disappearance of the universe is attributed to the winking of the Supreme Goddess (cf. LalitA-sahsranAma: unmesha-nimishotpanna-vipanna-bhuvanAvaLih). All our rituals are aimed at closing our eyes to the visual reality and opening them towards the Absolute Reality underneath.

WtavjnasvI s|karat pvIjmn: .

jatmaOE symt svI gt s|gt: = 257 =

Wt| n caEpdESahI| svIr|gk]t| Kl .

tmadyWv sa|gy| syaBDytE = 258 =

Anadvy sYTI| bjyay| vdyp .

bja|k[rayaE at: smaDantyErt: = 259 =

sdasaysmaE /Ex: says n yytE .

A|k[radp#tya c bjsOa F BvEt = 260 =

bjmEvaypEN ytE kafkaft: .

pTbjad|k[rad: it SaOnIxytE = 261 =

ek| bj| tdyEy|k[radvIndqytE .

vtyy sOa t n k[Oap c ytE = 262 =

knkat k[flE jatE n vtymrt| .

k[fl| knkmy| iyEk| vt vytE = 263 =

Wt| natt SaO| c knkyWv syE .

k[fl| c tTa nat cEyEvmrrk]t| = 264 =

WtaBnvES: yXvt Bt| jnyt . v| yX| v| Bt| it tE: . mnsa kl Bt|

By| c gytE . tamya yYa BySaEkvxadad n myEv mn: . jatE^rE kTmhaEplBEt

bj| it yayEn bjyWvavTa: A^rady: bjadnya ev . knkEn A^Ly| k]tmt

vty| n Bvt . A^LykrNmyE knkv| vhay kda kmn XNE A^Lyakarta

s|Bvtt yaE va kaE va v[| S;t k| . n kaE{p p#Bvt . yt: mayyWv karNat

kayI| saytE . karNkayIyaErnyvE{p karN| Ayt kayImyt it mFa vdt .

AO jvmanBv: iT| it taymEv p#maN| . yTWvmpdytE . ѤbIB: karNkayIBav|

s|kpt| ѥrtrE ydy . tdEv tsymnadmy| jgOdEttTtmyvEht . karN|

it yt kayIp#tBasWnItytE . kayaIkarEN karNakar: ABBtaE Bvt . ev| DmaIdE:

karN| dEhads|Gat: dEhads|Gaty c karN| DmaId: it p#yEk| karN| vtIt ev .

ekyWv vtn:pNIvat tdyt kT| k[O s|BvtmhIt = 257-264 =

I - 257-264: The concept of duality does not have to be taught. It is born with us. It is in that strain of thought that the scriptures talk of Creation and the like. But the concept of non-duality has to be told to us by scriptures and our guru. Hence the analogy of the seed and the tree. When we see the plant we know there has been a seed before. The seed is actually pervading the entire plant. If you negate the seed there is no plant. But there are no two things: the seed and the plant. From gold one makes a gold ornament. It is still gold. No one on earth can come forward and point out the exact minutest moment when gold disappeared and the ornament came. A golden ring is nothing but gold. If the existence of gold is refuted the ring is also gone. Cause and Effect are so intertwined that you cannot separate the two and point out two entities. The Cause pervades the effect. For every effect there is a Cause. The Ultimate Cause is the Absolute Supreme. Because of its infiniteness and fullness, there is no second.

evmEv jnnaIt jmmayEt cErt| .

mdamta||| pryy Gz: k[OavttE = 265 =

AtyE GzaBav: md: k| karNamta .

kayIvp vganvE sWk: p#tpatE = 266 =

karN| b#' vOay kayI| svImpEytE .

kayI vvXa nayEv ATataE b#'jOasa = 267 =

DmaIy it jaytE jaytE tEn tvt: it karkaEYa yTa TtmEv b#' svIdESEx

svIkalEx ekmEvap| bht . nEh nanatt c . OanmaO| pr| b#' pxaEOmSdvay|

h tt =265-267 =

I: 265-267. In the same way there is no Birth. Birth has been declared to be in the realm of mAyA. The pot hs no locus standi outside of clay.

And when the pot itself ceases to exist (in the absolute sense) where is the status of Cause for the clay? All effects are dependent (even for their temporary existence) on the Ultimate Cause Brahman. There is no need to inquire into the Effects. Thus it is declared: Enquire into Brahman!. cf. Mandukya-Karika IV -58: Birth is never possible from the standpoint of Absolute Reality.


myaBtE c kayI t karN| pNImytE .

kayaIBavE karNv| smg#| jaytE kl = 268 =

karNv| ttaE nat ekyaKfpNIta .

n ty kayI| krN| prNamadyaE gNa: = 269 =

tEjaEmyE vvpE nEd| v| tmaEmy| .

myamayamyajat jaytE tmyaE^r: = 270 =

ekyWvEh pNIy tyWv bhta kT| .

p#japtEnvdEtayyaE vEt mOt: = 271 =

svIO vtImanvvp| Oat| va d#| va td#opEN vatr| p#vE| va kSl| AnyByWv

vtItE . kayIx karNdSI @mat prmkarNvvpE Avsdt . tpdvayyaEtx:

vacamgaEcrvat ty prNamady: gNa va n syEv . mO:prtr| nayt it

BgvѤsay| p#japtE it mOyaph sct| = 268-271 =

I 268-271: As the effect is mithyA, the Cause is said to be the Fullness. And the absence of Effect forces the concept of Cause also to go. When the Oneness is absolute where is the question of multiplicity?When one sees the cause in every effect, finally one is led to the ultimate Cause. That is what is indicated by the word tat. It cannot be described by any other verbal elaboration. The Lord Himself says: There is nothing other than Me.

eky jnrymat saBtaayBtt: .

vadna| c vvadaE{O vdyByѤta| = 272 =

vtaE va prtaE va{p n kt jaytE .

sdssdsa{p n kjaytEvh = 273 =

nastaE vtE Bav: staE Bav yta .

jmadyaE vkara n syEvavkarN: = 274 =

yaEt:Srd| v| kalE kalE p#bytE .

n ty kalavyva: yaEtxaE{tgItvt: = 275 =

kalOyE{p yat ty vjBN| .

n vsEmaykvat As|p t^NW: = 276 =

AlDavrNasvI DmaI: p#k]tnmIla: .

TtD:sKmEyEv mayvEv jg^: = 277 =

st sdEv . Ast AsdEv . stn: eky vp#kaSy nyy vBaE: svaInytv|

s| . Asam dESkalvtprC| . Ast maya . st may . p#k]t: px .

jfct . mEy: p#mEy: vxyaE va Ast. may: p#maN| vxy va st bay: Ast .

AbaD: st baDSy: . prNam Ast . vvtI st px: = 272-277 =

I: 272-277: The argument that something is born from something else is faulty because of the implied duality. Nothing is born either by itself or otherwise. What exists absolutely and what does not exist absolutely neither of them is born ever. The one changeless substratum has no change like birth or death. Anything that is circumscribed by space time or matter is non-existent mAyA. What exists is the unaffected and untransformed Purusha. He is the one and only substratum on which everything appears.

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Copyright V. Krishnamurthy Jan.29, 2001 Revised: Nov.10, 2006