Grand Ocean of Gita-nectar: Sans. txt & Engl. notes: I -11 to 16

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myaE:s|k[ctat Oanat AKfprpNIta .

nytE kESvEnEt gtamtѤhE nm: .. 11 ..

OansavaIymEv vBav: Amak| . AOanat vvp| prC|

dESkalvtt: it vpKfnEn vy s|k[ctOanv| Bvt . ev|

dEhamBavnWv my: it myBav| pry vsvaImBavmpdy

Sytsn Symp vamsmp| nyt Bgvan . kESv it

SmtIna| ADpt: ek evEt . kESvajInyaEs|vadmt

kESvyaKfprpNIy my|gt ev AjIn: sgNamk: . gSyyaE:

myE ekyWv pNIv| Ayy itrmn kptvat. Bgvan kNamtI:

vpNIvmEv Symnyp nDay tyava| naSyt . gSyyaEtadaymEv

Bvt .. 11 ..

I - 11: Our natural state is that of fullness of knowledge and bliss. If it appears to us as limited it is because of the limitation of space, time and causation. This forces us to take the non-self as Self. This is the real death. It is the Lord Kesava who leads us to the realisation of our fullness. The teacher and the taught, in the gItA, are not different in their state of fullness. What Krishna teaches is the fullness which He Himself has, He eradicates the Ignorance of the disciple and instils the one Atma-bhAva that is our natural state.


tmadaEmyday yOdantp:@ya: .

smpIytE b#'Nt gtamtѤhE nm: .. 12 ..

AaEmttb#' it mOat ngINb#'yWv b#'apINad vvXt| gtaya| .. 12 ..

I - 12: It is interesting to note that the author, in his verses, lifts portions of the bhagavad-gItA verbatim. But they come in such appropriate places in the logic of the author, that one almost forgets they are the words of the Lord Himself. These quotations do not come in the sequence of the original gItA and this shows the artistry of the author in creating his own ocean of the nectar of the gItA, at the same time covering the scripture in full. The first line of zloka 12 is from B.G.17-24. The invocation of the praNava goes back to the upaniSadic statement oM tad brahma, etc. This itself, maintains the author, shows that dedication and samarpaNa of actions, ritualistic or otherwise, is to the attributeless brahman only.

ѤdISImt g|Br| tvmayamk|vt .

tmna: k[ kmIt gtamtѤhE nm: .. 13 ..

savkOantya udttCdvay gayOyaEtrEv svIDmaIn pryyEyO

AmCdvaymp . yaEtrEvWn| pyryaxIyaE b#a'N:

it tE: . AayamkOv| ydEkmtbIhap pN|I mmna Bv maE majyOap

yvXt| t: k[vIt iyEv gtarhy| . tTa c k[vIt: kmI AkmIt Baykara

vdt .. 13 ..

I - 13: The spiritual Truth is rather difficult to perceive and is very profound. Fixing ones mind deeply in that Truth one should carry on his actions. This is the teaching of the gItA. This is what is meant by that last injunction of the Lord, saying , Throw away all your attachment to your dharmas and surrender to Me, etc. The Me that is mentioned here is that spiritual Truth which is also indicated by the word tat in the scriptures. With mind centred in Him, devoted to Him, working for Him, the work that is done is actually not binding and so such an action is really non-action, says AcArya Sankara. Then who is the doer? The next verse takes this.


hEts|sarvXy rErvap c mayya .

AktIBaE] camEt gtamtѤhE nm: .. 14 ..

ADan| tTa ktaI krN| c pTvD| it karkad yvharEx yaptaman:

gNaman ev n t myama . s|sarvX: gWNamp#y: . ety p#Eryt||

rErva AhmEv it n vtt: . yt: p#EyIp#Erktayvhar: kayIkarNta va

na@ytE satEx . Aamn: ktIv| va BaE]v| va n kdap s|Bvt .

As|gaEh| it mOEN s|sarvXCEd: vht: . id| c ktIv| BaE]v| c n t

cEtny Av@yy naycEtnyat:krNy . tmat dEhEd#yadn

AamBavEn yaE gat ty bYpaDs|bDadEv jvv| s|sarv| c .

yy s|ydSInEn s|sarv| nvtItE tEn vmhm" s|TtEn np#tyaEgk

vmaO袾mta vXaE va n tEtvaI kpyt| Sy| .. 14 ..

I - 14: The scriptures which seem to say that the doer or the enjoyer is the jIva within, should not be interpreted to mean that the Atman is the doer or enjoyer. The Atman is immutable, undergoes no change or transformation and is therefore neither the doer nor the enjoyer. The doership should also not be ascribed to the intellect or the mind because these are insentient. So the doership and the enjoyership only belong to the one who confuses the non-self with the self and identifies himself with the body, mind and intellect . So when the scripture says, ahaM vRkSasya rerivA , namely I am the prompter of this tree of samsAra, it is only an affirmation of the incessant play that goes on by the mAyA of the Lord.


n tdt n yOah| it savaIybaEDt: .

ApSIyaEyhmt gtamtѤhE nm: .. 15 ..

prahta lXty vvpyaK"famn: svaIpvvpvat

etYtrTlmEv nayO Ayvt dSInay .. 15 ..

I - 15: There is not even an iota of space where the Absolute is not. This is the all-pervasive quality of the Absolute that is being taught by the declaration of the universality of Divine Presence. The Self is uncontaminated by anything other than the Self.


mhamanaE BjyEk| AnyyaEtOm| .

vmaOBastmt gtamtѤhE nm: .. 16 ..

yyama mhtaE{p mhyan yy dEhEd#yad BavnWv nat s ev mhama

it kytE . tyWv ekBvSy AhmEv s: s evah| it AnybBjn|

s|Bvt . ekmEv yaEt: vmaOtya svItaE{p vBat . ev| gyaEtmrNpvIk|

jg^ k]NpENavTanamktOaday| p#aO ev g#TmarBtE .

k]Nadyvtr| AlBman: ekBavg#havESEn jg^Na| SvvNvamkana|||

eEyyaEtrEv svIO BaytE .. 16 ..

I - 16: Only for a great soul (= mahAtmA) the worship of the Unique Divinity becomes possible. He is the mahAtmA whose inner Self is greater than the greatest and for whom there is not an iota of identification with the non-self consisting of the body and the senses and for him the unique Light by its very uniqueness shines in all its splendour everywhere.

Thus ends the remembering of the Light of the Guru . The universal guru is zrI-kRSNa. The work thus begins with the auspicious establishment of the oneness of the kRSNa-Light and ipso facto the identity of all our AcAryas.

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Notation for Transliteration of Sanskrit words in the Comments

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