ಶ್ರೀ ಶಂಕರಾಚಾರ್ಯರು ಅದ್ವೈತಸಿದ್ಧಾಂತದ ಪರಮಾಚಾರ್ಯರೆಂಬುದು ಸುವಿದಿತ. ಭಾರತದೇಶದ ನಾಲ್ಕು ದಿಕ್ಕುಗಳಲ್ಲಿ ಅವರು ಸ್ಥಾಪಿಸಿದ ಆಮ್ನಾಯಪೀಠಗಳಲ್ಲಿ ಶೃಂಗಗಿರಿಯ ಶಾರದಾಪೀಠವೂ ಒಂದು. ಶಂಕರರ ಶಿಷ್ಯೋತ್ತಮರಾದ ಸುರೇಶ್ವರರು ಈ ಪೀಠದ ಪ್ರಥಮಾಚಾರ್ಯರೆಂಬುದು ಅದರ ಹಿರಿಮೆಗಳಲ್ಲೊಂದು. ಹೀಗೆ ಆಚಾರ್ಯ ಶಂಕರರಿಗೂ ಕರ್ನಾಟಕಕ್ಕೂ ಸಾವಿರವರ್ಷಗಳಿಗೂ ಮೇಲ್ಪಟ್ಟ ಗಾಢ ನಂಟಸ್ತಿಕೆ ಇದೆ. ವಿಷಾದದ ಸಂಗತಿಯೆಂದರೆ, ಇಷ್ಟು ಗಾಢವಾದ ಸಂಬಂಧವಿದ್ದರೂ ಕನ್ನಡನಾಡಿನಲ್ಲಿ ಶಂಕರರ ಗ್ರಂಥಗಳು ೨೦ನೆಯ ಶತಮಾನದ ಮಧ್ಯಭಾಗದವರೆಗೂ ಹೊರಬರಲಿಲ್ಲವೆಂಬುದು.
साहित्ये सुकुमारवस्तुनि दृढन्यायग्रहग्रन्थिले
तर्के वा मयि संविधातरि समं लीलायते भारती ।
शय्या वास्तु मृदूत्तरच्छदवती दर्भाङ्कुरैरास्तृता
भूमिर्वा हृदयङ्गमो यदि पतिस्तुल्या रतिर्योषिताम् ॥
Awareness of Kshaatra in Kalidasa
Subhashitas (su = good, bhashita = spoken) are self-contained verses that are witty, romantic, wise, puzzling, devotional, sarcastic, or didactic. While many of the subhashitas are standalone compositions by various poets, some of them are extracts from major works of poetry or drama (like Raghuvamsham).
Do you love your spouse? Do you love your child? Do you love your parents? Do you love your wealth? Do you love wisdom? Do you love power? Do you love god? Most of us would answer with a yes to at least a few of these questions, but according to a famous story in the Brihadaranyaka Upanishad (2.4.1-5) the answer is no.
A freewheeling chat with modern-day polymath and Sanskrit scholar, Shataavadhaani Dr. R. Ganesh about sanatana dharma, religion and modernity, text and spirit, community, and how to approach the study of Indian philosophy (darshana) in general. Enlightening, humourous, and charming by turns, this is a must watch!
Of late in classical dance performances, the proportion of nrutta, which lacks creative interpretation and expression, is on the rise. At the same time, rasabhinaya, i.e., aesthetic communication with creative interpretation of the lyrics and the music is decreasing.
While Krishna praises the trait of detachment and contentment, he emphasizes the need for hard work. At the risk of sounding paradoxical, he says in the Gita – I’ve achieved everything, yet I continue to work (BG 3.22); If I fail to work tirelessly, humans will blindly follow my example and sit idle (BG 3.23); If I didn’t work, the worlds would perish and I would become the cause of chaos (BG 3.24).
गोविन्द-नन्दनतया च वपुःश्रिया च
मास्मिन्नृपे कुरुत कामधियं तरुण्यः ।
अस्त्री-करोति जगतां विषये स्मर स्त्रीः
अस्त्रीजनः पुनरनेन विधीयते स्त्रीः ॥
Sriharsha, the great exponent of Sanskrit poetry in 12th century C.E., was erudition and creativity personified. Srihira and Mamalladevi were his parents. His Naishadhiya-charitam is one among the pancha maha-kavyas (five epic-poems).
The Mahabharata was also known as Jaya (victory). By using the word ‘जय,’ Vedavyasa speaks of kshaatra and valor. There, both dharma and adharma are permanent, pre-eminent. When Vyasa calls Duryodhana as “दुर्योधनो मन्युमयो महाद्रुमः” and Yudhishthira as “युधिष्ठिरो धर्ममयो महाद्रुमः” (MB 1.1.65-66), the implied meaning is ‘a kshatriya should be established in dharma and should gently nurture the world like a great tree.’