[Advaita-l] gItA bhaashhya sudhaa bindavaH - 17

[Ramakrishna Upadrasta]

OM gaNeshaaya namaH
OM shrii sha~nkaraachaaryavaryaaya namaH
OM shrii gurubhyo namaH

namaste,

We continue with the series.


44. yadyapi udaasiinaa bhavanti kechit.h svaabhipraayeNa\, tathaapi
paraabhipraayeNa mitraaripaxayoriva bhavanti iti . ayaM tu tulyo
mitraaripaxayoH ityaaha || 14.25 ||


##mitra-ari-paxayoh both towards the side of the friend and of the foe
-- although from their own standpoint some may be unattached, still,
in others' view they may appear to be siding either with friends or
foes; hence it is said 'equally disposed both towards the side of the
friend and of the foe'##


45. ##'## udaasiinavat.h ##'## ityaadi  ##'## guNaatiitaH sa uchyate
##'##  ityetadantam.h uktaM yaavat.h yatnasaadhyaM taavat.h
saMnyaasinaH anushhTheyaM guNaatiitatvasaadhanaM mumuxoH\,
sthiriibhuutaM tu svasaMvedyaM sat.h guNaatiitasya yateH laxaNaM
bhavati iti || 14.26 ||


##The disciplines leading to the state of transcendence of the
qualities, which have been stated (in the verses) beginning from 'he
who, sitting like one indifferent,' and ending with 'he is said to
have gone beyond qualities,' have to be practised by a monk, a seeker
of Liberation, so long as they are to be achieved through effort. But
when they become firmly ingrained, they become the indications,
perceivable to himself, of a monk who has transcended the qualities.##


46. yathaa cha iishvarashaktyaa bhaktaanugrahaadiprayojanaaya brahma
pratitishhThate pravartate\, saa shaktiH brahmaiva aham.h\,
shaktishaktimatoH ananyatvaat.h ityabhipraayaH || 14.27 ||


##Indeed, that power of God through which Brahman sets out, comes
forth, for the purpose of favoring the devotees etc. that power which
is Brahman Itself, amd I. For a power and the possessor of that power
are non-different.##


(To be continued.)

namaami bahagavadpaada sha~nkaraM loka sha~nkaraM
Ramakrishna