वाक्य संग्रह
श्रद्धावाँल्लभते ज्ञानं
shraddhAvA.Nllabhate j~nAnaM
One who is sincere obtains knowledge.
Reference:
shrImad bhagavadgIta chapter 4 verse 39
Main Shloka:
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥
shabdArtha:
shraddhAvAn = One with Sincere Faith, labhate = obtains,
j~nAnaM = Knowledge, saMyatendriyaH = Who has mastered his
senses, labdhvA = having obtained, shAntiM = peace (mokSha,
libereation), achireNa = not in long time (quickly),
adhigachchati = attains
Meaning (भावार्थ):
He, who has faith, is devoted to Me and has secured mastery
over his senses, obtains that knowledge and having got it
attains quickly shAnti (MokSha, liberation)
Description:
This verse occurs in the j~nana yoga chapter of shrImad
bhagavadgIta. Shri Krishna is describing to Arjuna the
essential qualification necessay in an aspirant desirous of
knowledge which leads to liberation. That qualification is
shraddha, which means total dedication and sincerity of
purpose. Such devotion and dedication coupled with mastery
over ones senses leads to true knowledge. When one accquires
true knowledge, one quickly attains immense peace.
In previous verses, He emphasizes the purifying ability of
true knowledge. He instructs that a sincere aspirant should
endeavor to accquire knowledge by prostration, by enquiry,
and by service. In later verses, He warns that those who
remain insincere, ignorant, and doubtful perish. Those who
cannot clear their doubts have neither happiness in this
world nor the world beyond. He, therefore, urges Arjuna to
cut asunder the doubts born out of ignorance with knowledge
accquired through sincere enquiry and stand up for battle.
Main Reference:
shrImad bhagavadgIta chapter 4, chapter 17
Related story:
Mahabharata
Further readings:
MahAbharata
shrImad bhagavtaM
Comments:
Shrimad BhagavadgIta is a very widely available resource
and there are many interpretations of it avaialable these
days. Shrimad BhagavadgIta forms the core of vedantic thoughts.
It is a dailouge between shri Krishna and Arjuna
(shrikRiShNArjuna saMvada). It essentially teaches the
science of the infinte (brahma vidya) and a practical
methodology (yoga shastra) of reaching that Supreme Reality
as emphasized at the end of each chapter of it. Any
interpretation that strays from what is contained in the
colophon could be potentially a suspect. The tradition has
given us chiefly three system of interpretation namely,
Advaita, VishiShThAdaivta and Dvaita meaning monism,
qualified monism and dualism respectively. To get to the
essence of the wisdom contained in it, one would be well
advised to adhere to one of traditional systems rather
than accept any and every interpretation.
AR
महाजनो येन गतः स पन्थाः
mahAjano yena gataH sa panthAH
Follow the path tread by the great, wise people.
Reference Shloka:
तर्कोऽप्रतिष्ट्टः श्रुतयो विभिन्ना
नैको ॠषिर्यस्य मतं प्रमाणम् ।
धर्मस्य तत्त्वं निहितं गुहायां
महाजनो येन गतः स पन्थाः ॥
shabdArtha:
tarka = logic, apratiShTTaH = not unbiased, shrutaya =
revelations(vedic scriptures), vibhinnA = many, naiko =
not one, RiShi = sage(wisemen), mataH = doctrine,
pramANam= established fact, dharma = right conduct,
tattvaM = essence, nihitaM = very subtle, guhAyAm =
secret, mahAjana = great men, gataH = follow,
panthAH = path
Meaning (भावार्थ):
Logical reasoning is not without bias(assumptions),
vedic revelations are numerous, not one wisemen's thesis
can be accepted as facts, truely the essence of right
conduct is a very subtle secret. So the only recourse is
walk in the footsteps of great men.
Description:
This is a response from yudhiShThira, the eldest of
pandava brothers, to a query posed by yakSha, a celestial
being. The original query is what is the way?
YudhiShThira is echoing the wisdom of expereince. He is satating
that we cannot rely totally on rational thinking as it is not
without its bias. One has sieve through numerous revelations to
gain information and it is not handy guide for us. The thesis of
not one Rishi (scientist, researcher) has been established
as canonical. With such difficulties facing us in all modes of
enquiry, what is the way that can leads us out of ignorance
to knowledge and to right conduct? Only, walking in the footsteps
of great men ahead us who have experienced the truth can really
give us the way.
Reference:
yakSha yudhiShThira saMvAda in Mahabharata vana parva
Related Story:
This incident occurs when Pandavas are in exile. Once during their
stay in the forests, pandavas are very thirsty. Yudhishthira sends
Nakula(youngest) to fetch some water for the rest. Nakula locates
a pond after much searching. Just as he tries to quench his thirst,
an invisible person's voice asks him to first answer his questions
before drinking the water. Nakula is very thirsty and he disregards
the voice. As soon as he tries to sip the water, he instantly falls
down dead. Meanwhile, yudhiShThira is concerned and sends sahadeva
to find the whereabouts of Nakula and also get some water. On
reaching the pond, Sahadeva also does exactly like his brother and
falls down unconscious. Arjuna goes next, finding his brothers lying
dead, and hearing the heavonly voice, he becomes very furious and
defiant. He also first tries to quench his thirst and meets with
same consequence. Likewise Bhimasena too, who went next. Finally,
Yudhishthira arrives and accepts the condition put forth by the
invisible person. He replies each question to the best of his
reasoning abilities. We see a fascinating discussion between yakSha
(lord yama dharmaraja in disguise) and Yudhishthira. YakSha asks
crptic questions and Yudhishthira provides refreshingly innovative
and wonderfully informative answers. Pleased with the responses,
yakSha tells him that he can only free one of his brothers. He then
asks yudhiShThira to choose one from the four. Faced with such
preplexing choice, Yudhishthira picks Sahadeva!! Surprised by the
choice, yakSha asks him why he picked Sahadeva over Bhima and Arjuna?
He calmly replies, Of the sons of Kunthi, I am still alive, but of
sons of Madri(Makula and Sahadeva) none is alive. To be fair to my
mothers, I picked Sahadeva. Again very impressed by the response,
lord yama brings all the four paNDavas to life!!
From the example set by Yudhishthira himself it is clear that he is
great and noble person. The path set by him is worthy of emulation.
Further Reading:
Mahabharata
Comments:
There are many great wise individuals to follow.
Where you might end up
depends on whom you choose to or not to follow.
AR