Mananam

Gītā-śāstra-vicāraḥ, Śrī Ācārya-vākyeṣu darśitaḥ  (A reflection on the Gītā-śāstra as revealed through the words of the Ācārya) 1. What is the ultimate purpose ( prayojana ) of the Gītā-śāstra? tasya asya gītā-śāstrasya sa ṃ kṣepata ḥ prayojana ṃ para ṃ ni ḥ śreyasa ṃ sa-hetukasya sa ṃ sārasya atyantoparama-lakṣa ṇ am. The concise purpose of this Gītā-śāstra is parama-ni ḥ śreyasa -the supreme good, characterized by the total cessation ( atyantoparama ) of sa ṃ sāra along with its cause ( sa-hetuka ) – (i.e. ajñāna)   2. How does the Ācārya describe the Gītā’s position among all scriptural teachings? tad ida ṃ gītā-śāstra ṃ samasta-vedārtha-sāra-sa ṅ graha-bhūta ṃ . This Gītā-śāstra is a condensation ( sa ṅ graha-bhūta ) of the essence ( sāra ) of the entire meaning of the Vedas ( samasta-vedārtha ).   3. Who are the true pa ṇḍ itā ḥ that Śrī K ṛ ṣ ṇ a refers to in the Gītā? nānuśocanti pa ṇḍ itā ḥ ātmajñā ḥ | pa ṇḍ ā ātma-viṣayā buddhir yeṣā ṃ...

  śrīmadātmane gu ṇ aika sindhave nama ḥ śivāya dhāmaleśa dhūta kokabandhave nama ḥ śivāya | nāmaśeṣitā namad bhāvasindhave nama ḥ śivāya pāmaretara pradhāna bandhave nama ḥ śivāya || 1 || śrīmat – glorious, auspicious ātmane – to the Self, the inner reality guṇa-eka – sole repository of qualities sindhave – ocean namaḥ śivāya – salutations to Śiva dhāma – radiance, splendor leśa – a mere trace dhūta – destroyed, dispelled koka – night-lotus (that which blooms in darkness; symbol of ignorance) bandhave – benefactor, friend nāma – name śeṣitā – reduced to mere remainder, dissolved namat – bowing bhāva – attitude, inner disposition sindhave – ocean pāmara – ignorant, unrefined itara – others (the learned, refined) pradhāna – foremost, chief bandhave – benefactor, well-wisher Salutations to Śiva (namaḥ śivāya), the glorious inner Self (śrīmad-ātmane), who is the ocean (sindhave) of all auspicious qualities alone (guṇaika). Salutations to Śiva, the benefactor (...

 Dear SLC brothers and sisters, In our last satsanga I briefly mentioned a profound Bhāṣya-vachanam of Bhagavān Śaṅkarācārya. I am now sharing it with you in fuller form, together with the Śruti context from the Upaniṣads and the Gītā, and a few supporting reflections from other bhāṣyas. Śruti here makes an unambiguous declaration that Brahman can be realized while living in this very body , and it also warns us of two serious consequences if this knowledge is not gained. From the Bṛhadāraṇyaka Upaniṣad (4.4.14): iha eva santaḥ atha vidmaḥ tat dvayam na cet avedim mahatī vinaṣṭiḥ । ye tat viduḥ amṛtāḥ te bhavanti atha itare duḥkham eva api yanti ॥ 4.4.14 ॥ Swami Madhavanandaji translates: “Being in this very body we have somehow known That (Brahman). If not, great destruction would indeed have occurred. Those who know It become immortal, while others attain misery alone.” Śruti’s warning is clear: if Brahman is not realized here, it is a “mahatī vināśaḥ” . Śrī Śaṅkara ...