Gitamrtamahodadhi by R. Visvanatha Sastri Ch.1 BrahmAmrtam Page 14 with English Comments by VK

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

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p#Ïykq ¢cdØbr½£à ÇyaE¢txa| ÇyaE¢tâäOm| .

Sa|¢tmÓæOEx¤ ½£ra¢d DmaIÓt| p#aÐyItE Kl¤ .. 68 ..

b#'v¦XÞyag#¢m¢t t¤yI½£ m¥I¢D"I s|¢ÞTta .

AaÏmWÀyã¢pN£ b#a'£ ½£rEvEh snatn£ .. 69 ..

A¹Wt½£p#da ¢nÏy| A½£g#aspra ¢h sa .

ÞvaraÇy½£Þsda sEÛya ½£p¢t maIDv: ¢Sv: .. 70 ..

ÞvaraÇymEvWn| gmyt£¢t ya ½£: ½yN£ya Bv¢t sa/m¦ta Þva¢t¢r³| hr¢t svITa

¢hrÎyvNaI| h¢rN£¢m¢t ½¤tE: . eh ½£à »£à D¦¢tà tpaE mEDa p#¢t¿a ½¼a sÏy|

DmIàWta¢n i¢t GaExSa¢ÓtmÓæOEx¤ p#TmaE¢dt½£rEv itrExa| sv©Ixam¢p p#apk£ . t¹Y¢t¢r³|

svI| A½£: Am|gla iÏyTI: . p#NvnadaÓt½£: vEdaÓtp#¢t¢¿ta c kÞTg|gap#vahEN

åOankNW: svItaE{Ôy¢B¢x·¢t . sa ½£: të?D"Þy ¢v¾p| t¢¼ ÞvaraÇy| . ÞvaKÎfB¥m"Wv

ÞvaraÇy¢½ya svaInÔy¢BBv¢t . AaEjaE¢s shaE¢s blm¢s i¢t svaI¢BB¥Çya©I¢t¢rdmam"aytE .

maDv i¢t y: ½£p¢t: s ev umaya A¢p p¢t: prmEár: . ¢SvSÖdaEÅcarNEn m¤h¤raya¢Ót

mha¢Ót m|gla¢n i¢t s|p#dayaE³E: .. 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.

½£mharajraj½£: p#¢tpæO| yTa¢TIta .

mans£n| ¢h ÞvaraÇy| svªIlI×yÓt¤ SaÞæOt: .. 71 ..

iÏyEv| s¥cnaTI| t¤ p¥vIlEKEx¤ ¢v½¤t| .

AD¤na tÏp¢r¶t| na¢ÞtkW: p¢ÎftWr¢p .. 72 ..

vEdaÓtE dSm:½£à yTa ÞvÏv| ¢nD£ytE .

AaÁya¢yka| vdÓÏyæO s|p#day¢vdaE jna: .. 73 ..

p¥va©I³¢½y: svIgtÏvad¹WtDmaI: sda svIæO Basmana: sv©IxamÔyajÓm¢s¼Ïvat¯

svªIr¢p s¤s¤Kmn¤BaE³[| SÀy| ÞmrNmaæOadEv i¢t p#¢tlEKba/nam": p¥vI| ¢S¾acarÏvEn

upy¤³: p#ac£nW: . yÞmW yÞmW lEK| p#EÝytE tÞy tÞy m|glaS£ãpktya mharajraj½£:

n t¤ l¬¢kÀyExa mnaEÚlasEn ¢vk¢st prmsam#aÇy½£: udEt¤ Bvta| i¢t SmEvaSsan:

lEK: ¢l¢KtaE{Bvt¯ . etaèSvW¢dkÞvaraÇymEv dWv£ Þv¢ÞtrÞt¤ n: i¢t mÓæOENa¢p

uByaEr×yTItE c AaÏy¢Ótk£ Sa|¢t: . yTa b#'n¯ h¢r: i¢t b#a'Nana| s|baEDnE¢p

Bvan¯ b#'Wv i¢t Þvt:¢s¼b#'ÏvsvIÏva¢d ¢nvEïtE . ev| c dWv£ s|pt¯ ÞvaBa¢vk£

i¢t pdE pdE iIárÏvsvIgÏva¢d p#¢tXN| baEÒytE jnana| . k[cElpÏÓy¢p ÞvBtaIr| b#'n¯

i¢t s|baEDy¢t tam¢p kÚyaN£¢t s: . AaD¤¢nka: A¢tmEDa¢vn: rajk£ya: praEXrhÞy|

Ajanana: ÞvmEv p¢Îft| mÓymana: Ah|karg#Þta: p#ÏyXmEv p#maNtya AÄñ£k[vIÓt:

SaÞæO£yan¤BvBaÂyh£na: mharajrajpd| ma{Þt¤ etExa| iÏys¥ya¢v¾a: ÞvaTaId¢p l¤ÔyÓtE .

ÞvaTaIt¯ B#|¢staà . dSmÞÏvms£¢t baEDk£ AaÁya¢yka·ah .. 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 recipient’s 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.

s¢rÏs|trNE kalE mn¤Ýya dS kEcn .

AasaïaÔypr| t£r| uäO£NaI: svI ev va .. 74 ..

iÏyEv| gNna| k[vIn¯ ekÓy¥ntya{Bvt¯ .

mmar dSmaE nïa| i¢t tExa| p¦TÀp¦Tkq .. 75 ..

p#ÏyEk· m¢tjaIta SaEka¢v¾a{Bv|à tE .

taÓv£ßy k¢àdaçOaE ¢h tÓm¬ÍY| c ¢vd°¢p .. 76 ..

dSmaE n mmaraÞt£ÏyEvmEvag# U¢cvan¯ .

è¾aE va dSm: k[æO i¢t p¦¾à p¢Îft: .. 77 ..

p¤n:s|Áya| kary¢ì: g¢Nta nv ev c .

ÏvmEv dSmaE{s£¢t p¢ÎftEnWv p¥¢rt| .. 78 ..

ttaE ¢h åOatvÓtà ÞvÞvm¬ÍY| Þp#¤z| ¢kl .

dSmaE{h¢m¢t p#åOa dSanamÔyB¥äOt: .. 79 ..

AæO p#ÏyX£B¥tE{¢p dSmE dSmÞÏvms£¢t praEpdESmÓtra t¢¹xyk| åOan|

praEXkÚpmEvas£t¯ . yTWvaæO ÏvmEva¢s dSm iÏyaçOaEp¢d¾vaÀy| ApraEXåOanE

shka¢rsaDn| . Þv| dSm| sÓtm¢våOay dSmaE n Ba¢t naÞt£¢t mÏva v¢³

dSm: . etdåOankayI| nïa| mmar dSm i¢t raEdn| . ¢vXEp: . iÏyady: sçO

AvÞTa A¢p AaBasÞyWv i¢t p·dÜya| Þp#¤z£k]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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