Gita-Nectar: I - 68 to 79 with English Comments

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p#ykq cdbr yaEtxa| yaEtOm| .

Sa|tmOEx rad DmaIt| p#ayItE Kl .. 68 ..

b#'vXyag#mt tyI mID"I s|Tta .

AamWypN b#a' rEvEh snatn .. 69 ..

AWtp#da ny| Ag#aspra h sa .

varaysda sEya pt maIDv: Sv: .. 70 ..

varaymEvWn| gmytt ya : yNya Bvt sa/mta vatr| hrt svITa

hryvNaI| hrNmt tE: . eh Dt tpaE mEDa p#ta a sy|

DmIWtan it GaExSatmOEx p#TmaEdtrEv itrExa| svIxamp p#apk . tYtr|

svI| A: Am|gla iyTI: . p#Nvnadat: vEdatp#tta c kTg|gap#vahEN

OankNW: svItaE{yBxt . sa : t?D"y vp| t varay| . vaKfBm"Wv

varayya svaInyBBvt . AaEjaEs shaEs blms it svaIBByaItrdmam"aytE .

maDv it y: pt: s ev umaya Ap pt: prmEr: . SvSdaEcarNEn mhrayat

mhat m|glan it s|p#dayaEE: .. 68 - 70 ..

I - 68-70: The word zrIH is analysed here. It contains within itself the combined meaning of several English equivalents like lustre, splendour, welfare, good fortune, auspiciousness, prosperity, power, rank, majesty and beauty. All these are meant whenever the scriptures use this word. But of all these, the spiritual splendour is the one which is on top.


mharajraj: p#tpO| yTaTIta .

mansn| h varay| svIlIyt SaOt: .. 71 ..

iyEv| scnaTI| t pvIlEKEx vt| .

ADna tprt| natkW: pftWrp .. 72 ..

vEdatE dSm: yTa vv| nDytE .

Aayayka| vdyO s|p#dayvdaE jna: .. 73 ..

pvaIy: svIgtvadWtDmaI: sda svIO Basmana: svIxamyajmsvat

svIrp ssKmnBaE[| Sy| mrNmaOadEv it p#tlEKba/nam": pvI| SacarvEn

upy: p#acnW: . ymW ymW lEK| p#EytE ty ty m|glaSpktya mharajraj:

n t lkyExa mnaElasEn vkst prmsam#ay: udEt Bvta| it SmEvaSsan:

lEK: lKtaE{Bvt . etaSvWdkvaraymEv dWv vtrt n: it mOENap

uByaEryTItE c Aaytk Sa|t: . yTa b#'n hr: it b#a'Nana| s|baEDnEp

Bvan b#'Wv it vt:sb#'vsvIvad nvEtE . ev| c dWv s|pt vaBavk

it pdE pdE iIrvsvIgvad p#tXN| baEytE jnana| . k[cElpyp vBtaIr| b#'n

it s|baEDyt tamp kyaNt s: . AaDnka: AtmEDavn: rajkya: praEXrhy|

Ajanana: vmEv pft| mymana: Ah|karg#ta: p#yXmEv p#maNtya Ak[vIt:

SaOyanBvBayhna: mharajrajpd| ma{t etExa| iysyava: vaTaIdp lytE .

b#'v| rajrajv| As|gvad c Amak| vt:sant vmy Asyanl|bnaE vy|

vaTaIt B#|sta . dSmvmst baEDk Aayaykaah .. 71-73 ..

I - 71-73: All the above-mentioned zrIH are in-built into the spiritual zrIH. This conviction was so much ingrained in the blood of our ancients that they displayed it in the way of writing the recipients name in correspondence, by addressing the recipient as mahA-rAja-rAja-zrIH . In various practices in the scriptural tradition, the fact is repeatedly emphasized that the spiritual wealth is the wealth and this wealth is not one that is acquired but it is our natural wealth, our natural state. The author takes strong objection to the modern thinking in favour of discontnuing this ancient practice of addressing every one as a mahA-rAja-rAja-zrIH. That everybody is brahman, that everything is brahman and we have only to ignore the external diversities in the manifestations and see the Unity within this is the teaching that every greeting, every blessing, every prayer, every benediction, from the tradition brings into focus. But modern thinking which is materialistically oriented has forgotten this fund of natural wealth in us and is looking outside for pleasure and happiness. The story of the tenth is quite revealing in this context and this is the story that is recalled now.


srs|trNE kalE mnya dS kEcn .

Aasaaypr| tr| uONaI: svI ev va .. 74 ..

iyEv| gNna| k[vIn ekyntya{Bvt .

mmar dSmaE na| it tExa| pTpTkq .. 75 ..

p#yEk mtjaIta SaEkava{Bv| tE .

tavy kdaOaE h tmY| c vdp .. 76 ..

dSmaE n mmaratyEvmEvag# Ucvan .

aE va dSm: k[O it p pft: .. 77 ..

pn:s|ya| kary: gNta nv ev c .

vmEv dSmaE{st pftEnWv prt| .. 78 ..

ttaE h Oatvt vvmY| p#z| kl .

dSmaE{hmt p#Oa dSanamyBOt: .. 79 ..

AO p#yXBtE{p dSmE dSmvmst praEpdESmtra txyk| Oan|

praEXkpmEvast . yTWvaO vmEvas dSm iyaOaEpdvay| ApraEXOanE

saXat vy|krN| Bvt . ty c s|SyaddaExp#tb|DkSySat:krN|

shkarsaDn| . v| dSm| stmvOay dSmaE n Bat natt mva v

dSm: . etdOankayI| na| mmar dSm it raEdn| . vXEp: . iyady: sO

AvTa Ap AaBasyWv it pdya| p#zk]t| .. 74-79 ..

I - 74-79: Ten persons crossed a river and wanted to check whether all had safely crossed. Each began counting but every time the counting was done, the count came only up to nine; the tenth was missing! They all thought that the tenth had drowned and they wailed. A passer-by heard the story and immediately spotted the error. He asked one of the group to count again. One, two, , nine and there he stopped. You are the tenth! the newcomer explained, pointing to the counter himself. The tenth was there all the time; he had always been the tenth, only he did not know it. The moment he realized this, full knowledge came to him. Man is already Brahman, only the ignorance ( aJAnaM ) caused by false identification (dehAbhimAnaM ) with things other than Brahman prevents him from realizing this. It requires the intervention of an intelligent master (guru) the passer-by of the story to point out that you are Brahman and you are really not anything that is perceptible to the senses. He is the one who will bring you the realisation that you are not seeing God because of the distorted image ( vikSepaH ) of yourself that you see in the dusty and clouded mirror of your mind.

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Notation for Transliteration of Sanskrit words in the Comments

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Copyright V. Krishnamurthy Dec.18, 2000. Revised Oct.31,2006