Shrimad Bhagvad Gita, Uncategorized

Shankar Bhashya on Gita- One shloka a day- 4.19

Gita 4.19

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।4.19।।

The wise call him learned whose actions are all devoid of kama and samkalpa and whose karmas have been burnt away by the fire of jnana.

This verse is started by Bhagvan in order to praise the ones who see akarma etc in karma etc as spoken in 4.18. Whatever is undertaken and started is called samarambha. Basically samarambha is karma. Bhagvan says that the knowers of Brahman consider that person as true Pandita:- Continue reading “Shankar Bhashya on Gita- One shloka a day- 4.19”

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Shrimad Bhagvad Gita

Shankar Bhashya on Gita- One shloka a day- 4.18

Gita 4.18

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।

He who finds akarma in karma, and karma in akarma, he is the wise one among men; he is integrated and is a performer of all karma!

Bhagvan said in the previous verses that the truth of karma, vikarma and akarma etc are to be known. In order to explain that truth of karma etc, Bhagvan initiates this shloka.

Bhagvan says that a person is wisest among all human beings:-

  1.  who sees akarma (=absence of karma) in all karmas. Karma here refers to any transaction undertaken in general; AND
  2. who sees karma in akarma (= absence of karma).

Why so? Continue reading “Shankar Bhashya on Gita- One shloka a day- 4.18”

Thoughts, Vedanta-Prabodh

अध्यारोप – अपवाद

जीवन में ज्ञान प्राप्ति के लिए हम अधिकांशत: चार प्रमाणों का उपयोग करते हैं. प्रत्यक्ष, अनुमान, उपमान और अर्थापत्ति. प्रधानत: प्रत्यक्ष और अनुमान.

प्रत्यक्ष प्रमाण तब उपयोग में आता है जब प्रमेय इन्द्रियों के द्वारा जाना जा सकता हो. प्रमेय और इन्द्रियों के मिलने पर बुद्धि में ज्ञान की उत्पत्ति होती है. इस ज्ञान की उत्पत्ति का करण जैसे कि आँख या नासिका आदि प्रत्यक्ष प्रमाण है. Continue reading “अध्यारोप – अपवाद”

Vedanta-Prabodh

Talks on Vedanta 6/15

Topics covered:

9. Brahman, separate from Jagat

The pdf file containing the details of issues covered in talk in question-answer format is as under:-

9. Brahman, Separate from the Jagat

The audio recording of the talk can be accessed from here:-

Audio of Talks on Vedanta – 6/15

Thoughts, Vedanta-Prabodh

The secret of Name-Forms and Maya

NAME-FORMS

A child goes to beach along with his father and they both make a sand-castle. Both are happy after the beautiful sand-castle with door, windows etc is made. Suddenly a dog comes and runs over the sand castle and the castle is destroyed. The child is crying inconsolably while the father is not crying. This difference in emotions of father and child is due to the feeling of loss which is there in child but not there in father. Continue reading “The secret of Name-Forms and Maya”

Vedanta-Prabodh

Talks on Vedanta 5/15

Topics covered:

8. Maya (includes creation)

The pdf file containing the details of issues covered in talk in question-answer format is as under:-

8. Maya

Creation

The audio recording of the talk can be accessed from here:-

Audio of Talks on Vedanta – 5/15

Thoughts, Vedanta-Prabodh

The How of Apparent Creation

The sequence of creation as per Upanishads is discussed in this post. There appears to be several contradictions to this sequence mentioned in Upanishads vis-a-vis Prakaran Granthas. We shall be restricting to Prasthantrayi Bhashya alone. The schematic diagram is included in this pdf file Creation.

The first one appearing from Brahman i.e. Para-Brahman is known as Avyakrita. Avyakrita means undistinguished. That is to say that both Prana and Avyakta are contained undistinguished in Avyakrit. Continue reading “The How of Apparent Creation”

Shrimad Bhagvad Gita

Shankar Bhashya on Gita- One shloka a day- 4.17

Gita 4.17

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।

For there is something to be known even about karma, and something to be known about vikarma; and something has to be known about akarma. The true nature of karma is inscrutable.

Bhagvan said in the previous verse that one should not think like this – ‘it is well-known in the world that karma is the movement of body etc, and akarma is non-movement thereof and sitting idle. What is to be known there?’ In order to respond to the question as to why should one not think thus, Bhagvan starts this verse.

Bhagvan gives the reason that one should not think like this because there is something to be known even about shastra-enjoined karma. Continue reading “Shankar Bhashya on Gita- One shloka a day- 4.17”

Shrimad Bhagvad Gita

Shankar Bhashya on Gita- One shloka a day- 4.16

Gita 4.16

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।4.16।।

Even the intelligent are confounded as to what is karma and what is akarma. I shall tell you of karma by knowing which you will become free from evil.

This verse was started by Bhagvan in order to explain that there is great unevenness in the matter of karma and therefore one should perform them as were performed by the ancients like Janaka etc. What exactly is karma and what is akarma Continue reading “Shankar Bhashya on Gita- One shloka a day- 4.16”

Shrimad Bhagvad Gita

Shankar Bhashya on Gita- One shloka a day- 4.15

Gita 4.15

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।

Having known thus, karmas were performed even by the ancient seekers of Moksha. Therefore, you undertake karma itself as was performed earlier by the ancient ones.

‘I am not the karta, I have no desire for karma-fala’ – knowing thus, karmas were undertaken by the ancient seekers of Moksha. Therefore, you do karma itself. For you neither sitting idle nor sanyas is kartavya.  Continue reading “Shankar Bhashya on Gita- One shloka a day- 4.15”