The Great Instruction of the Gītā

This article is part 12 of 143 in the series Jīvana-dharma-yoga

The Yoga of Life

The Bhagavad-gītā establishes and illustrates these three problems of life on a philosophical foundation. There is a place for kāma, a place for artha, a place for dharma, and a place for mokṣa. How is it possible to establish the suitability of attaining one of these four? What are the rules for each of the four puruṣārthas? How are those four courses to be adjusted to ensure that they do not hamper one another? Indicating the answers to these questions through an elucidation of the nature of worldly life and core principles is the scripture of the Gītā. It shows the path for men and women to elevate their lives according to their mental preparations, their intellectual capabilities, and their circumstances. Therefore it is but apt to call the Gītā a ‘Samyag-jīvana-śāstra’ (‘Scripture of a Good Life’) or ‘Jīvana-yoga-śāstra’ (‘Scripture of Life-Yoga’).

The Great Instruction

The great teaching of the Gītā is Respect for Life. Life is a play of Brahman, the Supreme Consciousness. Be it any animal, its inner state has an element of the power of the Supreme Brahman. It is our duty to realize this and perform our life’s work with faith and efficiency. We should not belittle Life by deeming it insignificant. Life is an opportunity to obtain the best. It is a great duty and therefore worthy of our worship and service. One should engage in one’s own dharma with a pure mind and a faith for the Absolute. A life well-led is a life spent in the worship of the Divine.

The Yoga of the Full Life

It is an article of belief of our ancestors that the Bhagavad-gītā is the essence of all the Vedas and Vedānta. That the Gītā too is an Upaniṣad is an object of faith and tradition.

Śrīmad-bhagavad-gītāsu upaniṣatsu...” goes the description.

Sarvopaniṣado gāvaḥ... dugdhaṃ gītāmṛtam mahat...” is another description that states that the Gītā is an Upaniṣad.

It seems proper to say that the Vedas and the Upaniṣads (known as Vedānta) have found reconcilement in the Bhagavad-gītā. The non-Upaniṣad portions of the Vedas – i.e., the Saṃhitā and the Brāhmaṇa portions deal especially with the worship of devatās. The Upaniṣads focus on the principle of ātman or the Self. The Gītā integrates the path of worship of the Vedic karma portion with the philosophical inquiry that is found in the jñāna portions of the Veda. The Good Life is not a ‘point’-like concept; it is like a ‘line’ that comprises a multitude of points. It is not of a ‘point in time’ or a single moment but of a ‘period of time’ comprising innumerable moments. There is scope in it for worship of devatās through yajña, dāna, and tapas. There is opportunity for worldly duty in the form of personal as well as societal works. There is room for philosophical contemplation via meditation on the Self.

The Bhagavad-gītā demonstrates that each of the following three – 1. Worship of devatās, 2. Life in the world, and 3. Meditation on the nature of the Self – are connected to one another, and that each of them have a definite position in the Good Life and that they have to be comprehended in an integrated, holistic form.

Thus a great benefit for us from the Bhagavad-gītā is the vision of an Integrated Good Life for all of humankind except perhaps the pure atheist. The vision of the Gītā is such that it is acceptable to not just those Hindus who believe in the testimony of śruti and smṛti but also to those Parsis, Muslims, Christians, and those of other faiths without religious contradiction.[1] Its teaching is not against rationality in any portion. There is no religious dogmatism or heterodoxy or intolerance towards other opinions in the Gītā.

tad-viddhi... paripraśnena…|| (BG 4.34)
[Learn that... by sincere questioning and enquiry...]

vimṛśyaitad-aśeṣeṇa...|| (BG 18.63)
[Having reflected upon this without leaving anything unexamined...]

Thus the Gītā does require reasoning. It is reliant upon the Veda only when it comes to supra-sensory reality. For the Truth that is not available via direct perception or the Truth that although experienced as one’s own Self is inconceivable, there is no other resort for us than the Veda. In such an unavoidable situation, though the Gītā quotes from the Veda, it could still be considered a hypothesis that needs further reasoning.

Logic or reasoning is about something known. There is no ground for logic in a void that is bereft of any experienced object. A statement about something that provides matter for logical reasoning is a ‘hypothesis.’ It could be a positive or negative statement but should convey a definite opinion. When we encounter such a hypothesis, we consider it from different perspectives and ask different questions. We discuss it with our experience and reasoning. If that statement stands scrutiny of all these examinations, it becomes a principle. The Gītā’s statements about Reality stand unshaken even after many such analyses. That is why the Gītā is considered an authority. All those questions that are born either of the intellect or out of experience can be answered by the Gītā.

The statement of the scholar Theodore Goldstucker that Hinduism is like an ocean can be applied to the Gītā as well. Young children feel happy when they look at the ocean. They play with the sand on its beaches. They dance with joy when they see the variegated conches and shells. They are amazed by the ceaseless play of the waves. Adults experience pleasure by splashing waves on one another. They expand their sight to the horizon and become contemplative. They desire to voyage on it in boats and ships. They stretch their bodies to take in the ocean breeze. This is about common people. Brave seafarers immerse in the mass of water and bring up pearls, jade, and jewels. Sanātana-dharma is also like that. From the devotees of village deities such as Māramma and Gaṅgamma, from those that sacrifice chicken and male buffaloes to those savants who realize the Impersonal and Formless Truth, people of all classes, all kinds, and all levels of capabilities are provided—by the Bhagavad-gītā—the satisfaction of bettering their self according to their mental and intellectual capabilities.

The Gītā offers a meaningful and holistic vision of life. It has considered every aspect of human life without ignoring anything. It has analysed every facet of human nature without overlooking it. It has addressed the welfare of human beings of all possible levels of worth without giving up on them. It is an all-round, all-capable set of principles. It is harmonious in its essence without any inconsistency. None should feel disheartened if he could not find an answer to his question. He should reflect upon the statements of the Gītā again and again. This becomes possible when the entire text is in his memory. The problem that arises in one part of the text finds a solution in another part. Any deficiency seen is not in the work but in one’s study of it. He must reflect upon it repeatedly. Reflection with patience and mindfulness is required. As he discusses the work within himself, and resolves every issue that arises, facets that were not apparent from the beginning become manifest and solve his doubts. Such constant contemplation is possible only for someone endowed with śraddhā.

śraddhāvān labhate jñānam॥ (BG 4.39)
[The sincere one endowed with dedication attains wisdom]

yo yacchraddhaḥ sa eva saḥ॥ (BG 17.3)
[A man is what his śraddhā is]

śraddhā hi paramā gatiḥ
[Dedication—śraddhā—is the highest state]

The one without śraddhā cannot escape mental delusion. The Gītā is an elucidation of the philosophy of jagat, jīva, and īśvara that is complete, consistent, and harmonious all over. Venturing near the Gītā without śraddhā is like entering a temple when unclean – it is an effort in vain.

If the essence of the Gītā has to be conveyed to a person of faith, it could be done so through this proclamation of the Īśopaniṣad

kurvann-eveha karmāṇi jijīviṣecchatagṃ samāḥ
[Doing your karma here, desire to live for a hundred years!]

Which means that life is not evil. One should not wish to abandon it but face the difficulties in it and fight them bravely. This is the teaching of the Gītā.

tasmād-yudhyasva bhārata॥ (BG 2.18)
[Therefore, fight, O descendent of Bharata!]

yudhyasva vigata-jvaraḥ॥ (BG 3.30)
[Engage in war, having abandoned your mental fever!]

yudhyasva jetāsi raṇe॥ (BG 11.34)
[Fight the war! You will be victorious on the battlefield!]

~

ಮರಳಿನಲಿ ಗಾಳಿ ಬರೆಯುವ ।
ಬರಿಬೊಂಬೆಯ ನರನದಲ್ಲವೆನೆ ಬಾಳ್ಕೆಯದೇನ್  ।।
ಗುರಿಯೇನರ್ಥವದೇನಿದ-
ನರುಹುವನೀ ಗೀತೆಯೊಳ್ ಜಗದ್ಗುರು ಕೃಷ್ಣಮ್  ।। ೧ ।।

If man is not a mere doll drawn
by the wind in the sand, what then is life?
What is its aim? What does it mean?
These are answered in the Gītā by Kṛṣṇa, the Universal Teacher!

 

ದಿನದಿನಮುಮಧರ್ಮಂ  ಪೊಸ- ।
ದಣಕಿಪ್ಪುದು ಪುರುಷನಂ ಪ್ರಕೃತಿಜಮನಾತ್ಮಮ್ ।।
ಅನಹಂಕೃತಿಯಿಂದೆದುರಿಪ-
ರಣಧೀರತೆಯಿಂದಲಹುದು  ಜನ್ಮಂ ಸಫಲಮ್ ।। ೨ ।।

Born of Nature, this not-Self, this new Adharma
mocks humans every day!
One’s life is blessed by facing it
without Ego and with courage befitting a battle!

 

ಯುಧ್ಯಸ್ವ ಧರ್ಮಪಕ್ಷದಿ ।
ಶುದ್ಧಾಂತಃಕರಣನಾಗಿ ಪಾಪವ ಬಡಿಯಲ್ ।।
ಸಿದ್ಧಂ  ನಿಲ್ವುದೆ ವಿಜಯಂ ।
ಸದ್ಧರ್ಮೋದ್ಯೋಗದಿಂದೆ ಜನ್ಮಂ ಸಫಲಮ್ ।। ೩ ।।

Fight thou on the side of dharma,
being of pure mind, to kill pāpa
Victory will stand achieved!
One’s life is blessed by the proper application of dharma.

 

ಜೀವನದೊಳಿಟ್ಟ ಗೌರವ-
ಭಾವಮೆ ಜನಧರ್ಮಮೂಲಬಲಮೀಶ್ವರಲೀ-।।
ಲಾವಿಭವಾಂಶಮೆ ಜೀವಂ ।
ದೈವಿಕಮದು ಪಾಶವಿಕಮದೆನಿಸಲಧರ್ಮಮ್  ।। ೪ ।।

Respect towards Life
is the fundamental strength of people’s dharma
The jīva is an aspect of the rich play of īśvara – It is Divine
If it feels beastly, then it is not dharma

 

ಮೃಗದೈವಮಿಶ್ರಣಂ ನರ-
ನಗಣಿತ ಕುಕ್ಷಿಗಳ  ಪೊತ್ತ ಚಿಚ್ಚಕ್ಷುವವನ್ ।।
ಮೃಗದ ಕ್ಷುತ್ತಿಳಿಯುತಿರಲ್ ।
ಪ್ರಗತಿಯವಂಗಕ್ಕುಮಾತ್ಮದುನ್ನತಿಪಥದೊಳ್  ।। ೫ ।।

Man is a mix of the beast and the Divine
He is one bearing infinite stomachs but his eye is consciousness!
Knowing the hunger of the animal
his progress is on the path of Self-upliftment!

 

ತಿಳಿದಾವುದಿರಲ್ ಬಾಳ್ವೆಯ ।
ತಲೆಪೊತ್ತಿಹ ಶಿಲೆಯ ಹೊರೆಯ ಹೂದೊಡವಹುದೋ ।।
ಕಲೆಯನದನಂದು ಪಾರ್ಥಂ-
ಗೊಲವಿಂ ಕಲಿಸಿದನೆ ನಮಗೆ ಗುರುವಕ್ಕೆಂದುಮ್  ।। ೬ ।।

Instead of a rock-like burden,
life becomes akin to a flower
when one knows that art
He taught that to Pārtha with love
and became the guru to us all!

 

ಮಾನುಷ್ಯಲೀಲಾರಸಿಕನತಿಮಾನುಷವೈಭವಂ ।
ಮಾನುಷಾಸ್ಪೃಷ್ಟಚಿತ್ತೇಜಂ  ಕೃಷ್ಣನಿರ್ಕೆಮ್ಮ ಚಿತ್ತದೊಳ್ ।।

Sporting in the play of mortals with a superhuman splendour,
the effulgent consciousness that is unreached by human intellect,
may that Kṛṣṇa reside in our mind!

 

Thus concludes the Introduction.

The present series is a modern English translation of DVG’s Kendra Sahitya Akademi Award-winning work, Bhagavad-gītā-tātparya or Jīvana-dharma-yoga. The translators wish to express their thanks to Śatāvadhāni R Ganesh for his valuable feedback and to Hari Ravikumar for his astute edits.

 

[1] Note: The author is perhaps trying to point out that the practical elements of the Gītā may be easily embraced by people irrespective of their faiths and beliefs. One should not get the wrong idea that the Western religions say the same thing as the Gītā does.

Author(s)

About:

Devanahalli Venkataramanayya Gundappa (1887-1975) was a great visionary and polymath. He was a journalist, poet, art connoisseur, philosopher, political analyst, institution builder, social commentator, social worker, and activist.

Translator(s)

About:

Engineer. Lapsed blogger. Abiding interest in Sanskrit, religion, and philosophy. A wannabe jack-of-all.

About:

Mother of two. Engineer. Worshiper of Indian music, poetry, and art.

Prekshaa Publications

Among the many contributions of ancient Indians to world thought, perhaps the most insightful is the realisation that ānanda (Bliss) is the ultimate goal of human existence. Since time immemorial, India has been a land steeped in contemplation about the nature of humans and the universe. The great ṛṣis (seers) and ṛṣikās (seeresses) embarked on critical analysis of subjective experience and...

One of the two great epics of India and arguably the most popular epic in the world, the Ramayana has enchanted generations of people not just in Greater India but the world over. In less than three hundred pages The Essential Ramayana captures all the poetic subtleties and noble values of the original and offers the great epic in an eminently readable form that will appeal to the learned and...

The Bhagavad-gītā isn’t merely a treatise on ultimate liberation. It is also a treatise on good living. Even the laity, which does not have its eye on mokṣa, can immensely benefit from the Gītā. It has the power to grant an attitude of reverence in worldly life, infuse enthusiasm in the execution of duty, impart fortitude in times of adversity, and offer solace to the heart when riddled by...

Indian Perspective of Truth and Beauty in Homer’s Epics is a unique work on the comparative study of the Greek Epics Iliad and Odyssey with the Indian Epics – Rāmāyaṇa and Mahābhārata. Homer, who laid the foundations for the classical tradition of the West, occupies a stature similar to that occupied by the seer-poets Vālmīki and Vyāsa, who are synonymous with the Indian culture. The author...

Karnataka’s celebrated polymath, D V Gundappa brings together in the sixth volume of reminiscences character sketches of prominent public figures, liberals, and social workers. These remarkable personages hailing from different corners of South India are from a period that spans from the late nineteenth century to the mid-twentieth century. Written in Kannada in the 1970s, these memoirs go...

An Introduction to Hinduism based on Primary Sources

Authors: Śatāvadhānī Dr. R Ganesh, Hari Ravikumar

What is the philosophical basis for Sanātana-dharma, the ancient Indian way of life? What makes it the most inclusive and natural of all religio-philosophical systems in the world?

The Essential Sanātana-dharma serves as a handbook for anyone who wishes to grasp the...

Karnataka’s celebrated polymath, D V Gundappa brings together in the fifth volume, episodes from the lives of traditional savants responsible for upholding the Vedic culture. These memorable characters lived a life of opulence amidst poverty— theirs  was the wealth of the soul, far beyond money and gold. These vidvāns hailed from different corners of the erstwhile Mysore Kingdom and lived in...

Padma Bhushan Dr. Padma Subrahmanyam represents the quintessence of Sage Bharata’s art and Bhārata, the country that gave birth to the peerless seer of the Nāṭya-veda. Padma’s erudition in various streams of Indic knowledge, mastery over many classical arts, deep understanding of the nuances of Indian culture, creative genius, and sublime vision bolstered by the vedāntic and nationalistic...

Bhārata has been a land of plenty in many ways. We have had a timeless tradition of the twofold principle of Brāhma (spirit of wisdom) and Kṣāttra (spirit of valour) nourishing and protecting this sacred land. The Hindu civilisation, rooted in Sanātana-dharma, has constantly been enriched by brāhma and safeguarded by kṣāttra.
The renowned Sanskrit poet and scholar, Śatāvadhānī Dr. R...

ಛಂದೋವಿವೇಕವು ವರ್ಣವೃತ್ತ, ಮಾತ್ರಾಜಾತಿ ಮತ್ತು ಕರ್ಷಣಜಾತಿ ಎಂದು ವಿಭಕ್ತವಾದ ಎಲ್ಲ ಬಗೆಯ ಛಂದಸ್ಸುಗಳನ್ನೂ ವಿವೇಚಿಸುವ ಪ್ರಬಂಧಗಳ ಸಂಕಲನ. ಲೇಖಕರ ದೀರ್ಘಕಾಲಿಕ ಆಲೋಚನೆಯ ಸಾರವನ್ನು ಒಳಗೊಂಡ ಈ ಹೊತ್ತಗೆ ಪ್ರಧಾನವಾಗಿ ಛಂದಸ್ಸಿನ ಸೌಂದರ್ಯವನ್ನು ಲಕ್ಷಿಸುತ್ತದೆ. ತೌಲನಿಕ ವಿಶ್ಲೇಷಣೆ ಮತ್ತು ಅಂತಃಶಾಸ್ತ್ರೀಯ ಅಧ್ಯಯನಗಳ ತೆಕ್ಕೆಗೆ ಬರುವ ಬರೆಹಗಳೂ ಇಲ್ಲಿವೆ. ಶಾಸ್ತ್ರಕಾರನಿಗಲ್ಲದೆ ಸಿದ್ಧಹಸ್ತನಾದ ಕವಿಗೆ ಮಾತ್ರ ಸ್ಫುರಿಸಬಲ್ಲ ಎಷ್ಟೋ ಹೊಳಹುಗಳು ಕೃತಿಯ ಮೌಲಿಕತೆಯನ್ನು ಹೆಚ್ಚಿಸಿವೆ. ಈ...

Karnataka’s celebrated polymath, D V Gundappa brings together in the fourth volume, some character sketches of the Dewans of Mysore preceded by an account of the political framework of the State before Independence and followed by a review of the political conditions of the State after 1940. These remarkable leaders of Mysore lived in a period that spans from the mid-nineteenth century to the...

Bharatiya Kavya-mimamseya Hinnele is a monograph on Indian Aesthetics by Mahamahopadhyaya N. Ranganatha Sharma. The book discusses the history and significance of concepts pivotal to Indian literary theory. It is equally useful to the learned and the laity.

Sahitya-samhite is a collection of literary essays in Kannada. The book discusses aestheticians such as Ananda-vardhana and Rajashekhara; Sanskrit scholars such as Mena Ramakrishna Bhat, Sridhar Bhaskar Varnekar and K S Arjunwadkar; and Kannada litterateurs such as DVG, S L Bhyrappa and S R Ramaswamy. It has a foreword by Shatavadhani Dr. R Ganesh.

The Mahābhārata is the greatest epic in the world both in magnitude and profundity. A veritable cultural compendium of Bhārata-varṣa, it is a product of the creative genius of Maharṣi Kṛṣṇa-dvaipāyana Vyāsa. The epic captures the experiential wisdom of our civilization and all subsequent literary, artistic, and philosophical creations are indebted to it. To read the Mahābhārata is to...

Shiva Rama Krishna

சிவன். ராமன். கிருஷ்ணன்.
இந்திய பாரம்பரியத்தின் முப்பெரும் கதாநாயகர்கள்.
உயர் இந்தியாவில் தலைமுறைகள் பல கடந்தும் கடவுளர்களாக போற்றப்பட்டு வழிகாட்டிகளாக விளங்குபவர்கள்.
மனித ஒற்றுமை நூற்றாண்டுகால பரிணாம வளர்ச்சியின் பரிமாணம்.
தனிநபர்களாகவும், குடும்ப உறுப்பினர்களாகவும், சமுதாய பிரஜைகளாகவும் நாம் அனைவரும் பரிமளிக்கிறோம்.
சிவன் தனிமனித அடையாளமாக அமைகிறான்....

ऋतुभिः सह कवयः सदैव सम्बद्धाः। विशिष्य संस्कृतकवयः। यथा हि ऋतवः प्रतिसंवत्सरं प्रतिनवतामावहन्ति मानवेषु तथैव ऋतुवर्णनान्यपि काव्यरसिकेषु कामपि विच्छित्तिमातन्वते। ऋतुकल्याणं हि सत्यमिदमेव हृदि कृत्वा प्रवृत्तम्। नगरजीवनस्य यान्त्रिकतां मान्त्रिकतां च ध्वनदिदं चम्पूकाव्यं गद्यपद्यमिश्रितमिति सुव्यक्तमेव। ऐदम्पूर्वतया प्रायः पुरीपरिसरप्रसृतानाम् ऋतूनां विलासोऽत्र प्रपञ्चितः। बेङ्गलूरुनामके...

The Art and Science of Avadhānam in Sanskrit is a definitive work on Sāhityāvadhānam, a form of Indian classical art based on multitasking, lateral thinking, and extempore versification. Dotted throughout with tasteful examples, it expounds in great detail on the theory and practice of this unique performing art. It is as much a handbook of performance as it is an anthology of well-turned...

This anthology is a revised edition of the author's 1978 classic. This series of essays, containing his original research in various fields, throws light on the socio-cultural landscape of Tamil Nadu spanning several centuries. These compelling episodes will appeal to scholars and laymen alike.
“When superstitious mediaevalists mislead the country about its judicial past, we have to...

The cultural history of a nation, unlike the customary mainstream history, has a larger time-frame and encompasses the timeless ethos of a society undergirding the course of events and vicissitudes. A major key to the understanding of a society’s unique character is an appreciation of the far-reaching contributions by outstanding personalities of certain periods – especially in the realms of...

Prekṣaṇīyam is an anthology of essays on Indian classical dance and theatre authored by multifaceted scholar and creative genius, Śatāvadhānī Dr. R Ganesh. As a master of śāstra, a performing artiste (of the ancient art of Avadhānam), and a cultured rasika, he brings a unique, holistic perspective to every discussion. These essays deal with the philosophy, history, aesthetics, and practice of...

Yaugandharam

इदं किञ्चिद्यामलं काव्यं द्वयोः खण्डकाव्ययोः सङ्कलनरूपम्। रामानुरागानलं हि सीतापरित्यागाल्लक्ष्मणवियोगाच्च श्रीरामेणानुभूतं हृदयसङ्क्षोभं वर्णयति । वात्सल्यगोपालकं तु कदाचिद्भानूपरागसमये घटितं यशोदाश्रीकृष्णयोर्मेलनं वर्णयति । इदम्प्रथमतया संस्कृतसाहित्ये सम्पूर्णं काव्यं...

Vanitakavitotsavah

इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।

Vaiphalyaphalam

इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।

Nipunapraghunakam

इयं रचना दशसु रूपकेष्वन्यतमस्य भाणस्य निदर्शनतामुपैति। एकाङ्करूपकेऽस्मिन् शेखरकनामा चित्रोद्यमलेखकः केनापि हेतुना वियोगम् अनुभवतोश्चित्रलेखामिलिन्दकयोः समागमं सिसाधयिषुः कथामाकाशभाषणरूपेण निर्वहति।

Bharavatarastavah

अस्मिन् स्तोत्रकाव्ये भगवन्तं शिवं कविरभिष्टौति। वसन्ततिलकयोपनिबद्धस्य काव्यस्यास्य कविकृतम् उल्लाघनाभिधं व्याख्यानं च वर्तते।

Karnataka’s celebrated polymath, D V Gundappa brings together in the third volume, some character sketches of great literary savants responsible for Kannada renaissance during the first half of the twentieth century. These remarkable...

Karnataka’s celebrated polymath, D V Gundappa brings together in the second volume, episodes from the lives of remarkable exponents of classical music and dance, traditional storytellers, thespians, and connoisseurs; as well as his...

Karnataka’s celebrated polymath, D V Gundappa brings together in the first volume, episodes from the lives of great writers, poets, literary aficionados, exemplars of public life, literary scholars, noble-hearted common folk, advocates...

Evolution of Mahabharata and Other Writings on the Epic is the English translation of S R Ramaswamy's 1972 Kannada classic 'Mahabharatada Belavanige' along with seven of his essays on the great epic. It tells the riveting...

Shiva-Rama-Krishna is an English adaptation of Śatāvadhāni Dr. R Ganesh's popular lecture series on the three great...

Bharatilochana

ಮಹಾಮಾಹೇಶ್ವರ ಅಭಿನವಗುಪ್ತ ಜಗತ್ತಿನ ವಿದ್ಯಾವಲಯದಲ್ಲಿ ಮರೆಯಲಾಗದ ಹೆಸರು. ಮುಖ್ಯವಾಗಿ ಶೈವದರ್ಶನ ಮತ್ತು ಸೌಂದರ್ಯಮೀಮಾಂಸೆಗಳ ಪರಮಾಚಾರ್ಯನಾಗಿ  ಸಾವಿರ ವರ್ಷಗಳಿಂದ ಇವನು ಜ್ಞಾನಪ್ರಪಂಚವನ್ನು ಪ್ರಭಾವಿಸುತ್ತಲೇ ಇದ್ದಾನೆ. ಭರತಮುನಿಯ ನಾಟ್ಯಶಾಸ್ತ್ರವನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಇವನೊಬ್ಬನೇ ನಮಗಿರುವ ಆಲಂಬನ. ಇದೇ ರೀತಿ ರಸಧ್ವನಿಸಿದ್ಧಾಂತವನ್ನು...

Vagarthavismayasvadah

“वागर्थविस्मयास्वादः” प्रमुखतया साहित्यशास्त्रतत्त्वानि विमृशति । अत्र सौन्दर्यर्यशास्त्रीयमूलतत्त्वानि यथा रस-ध्वनि-वक्रता-औचित्यादीनि सुनिपुणं परामृष्टानि प्रतिनवे चिकित्सकप्रज्ञाप्रकाशे। तदन्तर एव संस्कृतवाङ्मयस्य सामर्थ्यसमाविष्कारोऽपि विहितः। क्वचिदिव च्छन्दोमीमांसा च...

The Best of Hiriyanna

The Best of Hiriyanna is a collection of forty-eight essays by Prof. M. Hiriyanna that sheds new light on Sanskrit Literature, Indian...

Stories Behind Verses

Stories Behind Verses is a remarkable collection of over a hundred anecdotes, each of which captures a story behind the composition of a Sanskrit verse. Collected over several years from...