Ch. 6 The Practice of Dhyāna (Part 4)

This article is part 57 of 143 in the series Jīvana-dharma-yoga

Accomplishment through Practice

It looks as though this principle appealed to Arjuna’s mind, in the course of teaching of the true nature of the ātmā. However, he still had doubts regarding the practice.

cancalaṃ hi manaḥ kṛṣṇa pramāthi balavad-dṛḍham
tasyāhaṃ nigrahaṃ manye vāyor-iva suduṣkaram॥ BG 6.34

Arjuna says — "Kṛṣṇa, is not the mind fickle? It can impede the path of the jīva and shake it, can it not? Is it possible to bottle up wind?". Bhagavān says, "indeed, it is difficult; but not impossible". How, then, is it possible?

asaṃśayaṃ mahābāho mano durnigrahaṃ calaṃ
abhyāsena tu kaunteya vairāgyena ca gṛhyate॥ BG 6.35

The mind can be taken into control with intelligent effort. Practice of dhyāna and indifference to worldly pleasures are the ways to accomplish that.

The word abhyāsa (practice) should be looked at in a little more detail here. Abhyāsa means doing something again and again. What does this imply? It means that when one sets out to achieve something, it cannot be done by the mental adrenaline rush of one moment, but requires persistent and consistent effort for a long time. A moment is just a point in a long line. Time is the straight line comprising these moments without any gap. Dots are right next to each other in a line, without any gap. Dhyāna and vairāgya too should thus be practised continuously, without any gap. How long should the practice last? Till the sattvaguṇa of the jīva breaks out of the shackles of rajas and tamas and rises above them, and becomes strong enough to put them down. The time required for sattva to become this strong is determined by how large the quanta of rajas and tamas are. Who can measure the quantity of the three guṇas hidden in a jīva? There can be no one outside the jīva who can convey this to him. The workings of his innermost mind will not be visible to them. In fact, it is not even necessary for someone outside to convey it to him, because he can himself realise when his sattva becomes stronger. The development of sattvaguṇa will happen for everyone at some time or the other — however evil or uncultured he may be. There is no being without even an iota of sattva. His exact moment of favourable opportunity is when his sattva blooms. That is when he has to be watchful. This is the ‘inner voice’ that he has to heed. It is heard when bodily ears are closed and the inner ones are opened. If it has to become a habit, one has to listen to it carefully, grasp its intent and follow it thenceforth. The mind becomes strong with long-term practice of detachment and dhyāna. It becomes easier to pursue the true knowledge of the ātmā when the mind firms up.

Arjuna says — “This is fine, Krishna, I have śraddhā. However, my attempt to control my mind might not complete and break down halfway. What will then become of me? What will happen if a small speck of cloud gets separated from its parent? Caught in the wind, it will be scattered without even a sign remaining of it. Is not my plight the same? What if the only outcome of running a race is fracturing one’s foot? I would not have completely left the practice of dhyāna, neither would I have achieved it”.

Even a little practice will not go waste

Śrīkṛṣṇa replies to this question thus:

pārtha naiveha nāmutra vināśas-tasya vidyate
na hi kalyāṇa-kṛt kaścit durgatiṃ tāta gacchati॥ BG 6.40

If you try and do not succeed, you will not suffer from it. One who tries to do good will never come to ruin.

A boy might be coaxed by the elders of the family to study for a difficult exam. They are convinced that he is intelligent and studious, and might pass the exam. He might not be so confident, and might ask “What if I don’t pass?”. The elders will then say, “it is okay to not pass this time. What is the harm in studying for it? The preparation for this exam will help you next time, if not this now”. Śrīkṛṣṇa’s answer is similar.

He had given a similar assurance to Arjuna earlier:

nehābhikrama-nāśo’sti pratyavāyo na vidyate
svalpam-apyasya dharmasya trāyate mahato bhayāt॥ BG 2.40

Even if this dharma is followed a little, it protects us from great fear.

Saṃskāra from many lives

The above statement is not just one of encouragement. The accomplishment of yoga is possible only through gradual steps. Our efforts might not bear fruit in a single birth. A jīva attains a favourable state in the next birth because of the puṇya of this birth. From the puṇya of that birth, it attains an even better state in another birth. Thus, the qualification to be in the presence of the divine is accrued from the saṃskāra and effort of many lives. 

prāpya puṇya-kṛtān lokān uṣitvā śāśvatīḥ samāḥ
śucīnāṃ śrīmatāṃ gehe yoga-bhraṣṭo’bhijāyate॥ BG 6.41

athavā yoginām-eva kule bhavati dhīmatāṃ
etaddhi durlabha-taraṃ loke janma yad-īdṛṣam॥ BG 6.42

A follower of the path of yoga will gain puṇya and thus attain better stations even if his effort is not enough to take him to the intended final destination. His incomplete practice of yoga will not harm him in any way. Rather, he will then be born in a virtuous and wealthy family, and becomes capable of performing virtuous deeds again. Or, he might be born in a family of seers and yogis and gain true knowledge of the self. Is it not great fortune to be born in such a good family? It is indeed great puṇya to be born in a good household.

tatra taṃ buddhi-saṃyogaṃ labhate paurva-dehikaṃ
yatate ca tato bhūyaḥ saṃsiddhau kuru-nandana॥ BG 6.43

pūrvābhyāsena tenaiva hriyate hyavaśo’pi saḥ
jijñāsurapi yogasya śabda-brahm-ātivartate॥ BG 6.44

prayatnād-yatamānastu yogī saṃśuddha-kilbiṣaḥ
aneka-janma-saṃsiddhaḥ tato yāti parāṃ gatim॥ BG 6.45

One who practises dhyāna-yoga but leaves his body before his efforts fructify, will be born in a noble family in the next life. Because of the excellence in the place and circumstances of his birth, his mind will turn towards his practice of yoga, which he had left half-finished. Due to his previous practice, his mind will be ripe and ready for yoga. Maturity of the mind is because of the influence of his family. Thus, his practice of yoga resumes. Even if he faces obstacles during his practice this second time, he will be capable of overcoming them. Further, he deliberates upon the nature of reality. He gains knowledge and thus transcends all bookish knowledge. The material in his effort to gain knowledge is śabda-brahma — or the collection of Vedas and śāstras. When we say that he transcends them, it is implied that he has full possession of the knowledge contained in them, and therefore they are no longer necessary to him. Thus, by repeated efforts he loses the impurities accumulated in him from the actions and desires of his previous births, and acquires true knowledge.

Three points have to be observed in the above discussion:

  1. Rebirth
  2. The relationship between family and the eligibility to perform yoga
  3. The necessity of continuous and long practice.

Influence of Family

Consideration of familial influence in the conduct of a person is a distinctive feature of sanātana-dharma. It is respectful to call Śrīrāma as belonging to the family of Ikṣvāku, or the family of Raghu. So also, Paurava, Bhārata, Yādava are all names that denote great pride. Ṛṣi Kaṇva indicated King Duṣyanta’s exalted nature by saying “uccaiḥ kulaṃ catmanaḥ” (distinguished indeed is his clan). There is a term — noblesse oblige — which means that with wealth comes great responsibility. Arjuna himself talks about familial dharma in his extensive lament of abandonment. There is a saying in kannaḍa — “kulavannu nālagé heḻuttadé” — the tongue betrays the family. Thus, family and society are of great importance. It comes to a man by his actions in his previous births. When we say that a family is good, it means that they are good-natured and also have good saṃskāra. A sāttvika mind and innate spirituality run naturally in the family and comprise their ancestral wealth. Also, there is more opportunity for contact with good people and education in such a family. Thus, being born in such a family is the fruit of great puṇya in itself. Similarly, being born in a base family is the result of pāpa.

Step-by-step improvement of the jīva

Various accounts of different births and rebirths are not different stories but all births are different chapters of a single great story. One who wants to understand the progress of a jīva should examine the different chapters of different births as one unbroken and uninterrupted flow, like that of a river. Streams of clear water join this river, as does village muck. As the river flows further, it loses its filth and becomes clearer and clearer. Thus, the inflow of small but clear streams also finds a favorable outcome. The story of our meagre but sincere effort is similar.

The progress of a jīva happens gradually. Each birth is a step. The eligibility for mokṣa comes from many saṃskāras. For the jīva to attain a good state (sadgati) various kinds of purification are required, just as various strokes with a hammer are required to create a sculpture out of stone, and various methods of mixing, boiling, and filtering are required to produce medicine out of herbs. Therefore, it is not right to be hasty about mokṣa. Only constant practice of yoga helps in the attainment of mokṣa.

The superiority of dhyāna-yoga

Yoga is when a human being employs his divine nature in the service of the world, and thereby unites his inner-self with the paramātmā. This means that he should perform the activities of the world without any desire for its fruit: “Yogaḥ karmasu kauśalam”. Such yoga is superior to penance such as vratas and upavāsas, better than the knowledge of many śāstras, and better even than yajñas and yāgas. Therefore, O Arjuna, you practise this yoga and become a yogi.

yoginām-api sarveṣāṃ madgatenā-ntarātmanā
śraddhā-vān bhajate yo māṃ sa me yukta-tamo mataḥ॥ BG 6.47

 “I consider one who fixes his mind upon me and serves me with devotion, as the best among the yogis.
Let your mind be within me. Let your hand obey my instructions”.

This is dhyānabhyāsa-yoga — the yoga of the practice of dhyāna.

Summary

saṃnyāsadantaraṅgaṃ
chinnaspṛhe sarva-jagadoḻ-ātmaupamyaṃ
vahnityāgādi bahi-
ścihnakagaḻ gauṇam-intu ṣaṣṭhādhyāyam

The essence of sannyāsa
Is to cut off desire and practice Ātmaupamya.
Giving up Agni and other signs
Are mere outward marks, says chapter six.

Summary of the first hexade

puruṣārtha-siddhi-gendo
durita-kṣayakendo loka-saṃsthiti-gendo
carita-svadharma-karmame
parameśvara-bhaktiy-embudādima-ṣaṭkam

To attain the four puruṣārthas, to rid oneself of difficulties,
Or to preserve order in the world  —
Actions performed for the above, rooted in svadharma
Is itself devotion to Parameśvara, says the first hexade.

arpaṇe vara-prasādaṅgaḻeraḍu taṭaṃ
satpuruṣa-jīvitada nadi naduve pariguṃ
kārpaṇyam-irada svakarmam-arpya-sumam
tat-phalam-adentireyum-oppikoḻe dhanyaṃ

Offering and obtaining blessings and boons (vara or prasāda) are two banks
The life-river of the virtuous flows between.
Svakarma performed sincerely is a flower offered to the divine
Fortunate is he who accepts its fruit, however it is.

nikhila-nigama-sāraṃ nirmala-jñāna-pūraṃ
parihṛta-bhava-bhāraṃ brahma-tattva-pracāraṃ
prakṛti-jaladhi-tīraṃ dvandva-mohāpahāraṃ
kṛta-jagad-upakāraṃ kṛṣṇa-Gītāvatāraṃ

The essence of all the Vedas, full of pure knowledge
Relieving the burden of saṃsāra, teaching the supreme brahma-tattva
The shore of the ocean of prakṛti, removing dualities and attachment
Benefiting the universe, is the avatāra of Śrīkṛṣṇa as the Gītā.

~

ಧ್ಯಾನವನುಪದೇಶಿಸಿ ನರ
ಮಾನಸದೇಕಾಗ್ರಲಕ್ಷ್ಯಕೆಂದಚ್ಯುತನಾ
ನಾನಾ ಕೃತಿಗುಣಬಲಮಹಿ-
ಮಾನಂಗಳ ಬಣ್ಣಿಪಂ ಜಗದ್ಗುರುವೀಗಳ್ || 1 ||

dhyānavanupadeśisi nara
mānasadekāgralakṣyakeṃdacyutanā
nānā kṛtiguṇabalamahi-
mānaṃgaḻa baṇṇipaṃ jagadguruvīgaḻ || 1 ||

After teaching dhyāna, the world-teacher now
describes the myriad deeds, qualities, strengths, and greatness of the Imperishable
for the one-pointed focus of Arjuna’s mind.

ವಿಶ್ವಪ್ರಕೃತಿವಿರಚನೆಯ-
ನೀಶ್ವರಮಹಿಮಾಸಮಕ್ಷತೆಯ ಮೇಣ್ ಮಾಯಾ-
ವಿಶ್ವಙ್ಮೋಹವ ವಿವರಿಸಿ
ಶಶ್ವತ್ಸುಖಶಾಂತಿಲಾಭಪಥಮಂ ತೋರ್ಪಂ || 2 ||

viśvaprakṛtiviracaneya-
nīśvaramahimāsamakṣateya meṇ māyā-
viśvaṅmohava vivarisi
śaśvatsukhaśāṃtilābhapathamaṃ torpaṃ || 2 ||

After elucidating the arrangement of Universal Nature,
the practice of the contemplation of the divine,
and the world-delusion caused by māyā,
Bhagavān will now show the path to eternal bliss and peace.

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...