Gita Jayanti Celebrations
With the blessings of Jagadguru Shankaracharya Sri Sri Bharati Tirtha Mahasannidhanam and Jagadguru Sri Vidhushekhara Bharati Sannidhanam, Gita Jayanti was celebrated in a grand fashion in Sringeri on November 29, 2017.
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Hundreds of devotees took part on the occasion. In the forenoon, the entire Bhagavad Gita was chanted at a function arranged in Pravachana Mandiram (adjacent to the temples of Goddess Sharadamba and Adi Shankaracharya at Sringeri). Around 40 of these participants recited the entire Bhagavad Gita from memory. These participants were all selected from a list of successful candidates under the Gita Jnana Yajna scheme of the Sringeri Math. (As is known, the Gita Jnana Yajna scheme was launched during the 56th Vardhanti (in the year, 2006) of Sri Mahasannidhanam. Anyone reciting all the 700 verses of the Gita from memory is personally examined by the Jagadguru and is blessed. Successful candidates also receive a reward of Rs. 21,000. Till date, more than 2200 participants from various parts of the country have been successful, with the rewards exceeding Rs. 4 crore).
As part of the Gita Jayanti function, Vidwan Mahadeva Marathe of Sringeri & Vidwan Mahabaleshwara Bhat of Veda Vijnana Gurukulam near Bengaluru rendered lectures on the importance & message of the Bhagavad Gita.
In the afternoon, Parayana of the entire Bhagavad Gita took place a second time from 3:30 pm to 5:45 pm. Thereafter, all the participants went to Narasimha Vanam, had Darshan of Sri Mahasannidhanam and Sri Sannidhanam and received Their Blessings.
In the evening, Sri Sannidhanam graced the function at Pravachana Mandiram. The 12th chapter of the Gita, Bhakti Yoga was chanted in the divine presence of Sri Sannidhanam. Vidwan Mahabaleshwara Bhat of Veda Vijnana Gurukulam summarised the essence of the 12th chapter.
Thereafter, Sri Sannidhanam blessed the audience with an Anugraha Bhashanam.
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The Supreme Teaching
In His Anugraha Bhashanam, Sri Sannidhanam stated that the essential tenets of the Upanishads are conveyed in the Bhagavad Gita; the two primary tenets being that Moksha or emancipation is attained through Self-knowledge (Jnana) and that the individual self (Jivatma) is non-different from Brahman (Paramatma).
With Arjuna, akin to a calf, being used as the instrument, the Gita is the nectar that is milked by the cowherd, Krishna from the cow of the Upanishads so that all wise-minded people may taste it –
सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः ।
पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ॥
Sri Sannidhanam said that it may not be immediately evident as to why the supreme teaching related to Moksha & Advaita was given to Arjuna when he was in the battlefield.
Bhagavatpada in His commentary on the verse “अशोच्यान् …” (Verse 2.11) explains that Arjuna was in a state where he felt that he had no real purpose in fighting a war, vanquishing his own kith and kin and then enjoying the kingdom obtained thereafter.
Hence, while Bhagavan Sri Krishna eventually establishes the Vedantic teaching and underlines Jnana as the means to Moksha, He also explains a number of other aspects in His teaching to Arjuna that suit all mankind. All these aspects finally culminate in the Vedantic teaching.
Importance of Svadharma
For instance, Bhagavan highlights the importance of Svadharma – adhering to one’s own duty. For it is practice of Svadharma, that leads to Chitta-Shuddhi (purity of the mind). Without Chitta-Shuddhi, one cannot approach the Guru with complete faith for Shravana (hearing the nondual truth) followed by Manana (reflection), and Nididhyasana (contemplation and establishment in the Self). Jnana dawns through such a series of sincere efforts and culminates in Moksha.
Sri Sannidhanam also pointed out that when engaging in actions in accordance to our Svadharma, we must practice doing it without the desire for the results of our actions. The results must be dedicated to Ishwara.
Sri Sannidhanam informed that the question as to when Chitta Shuddhi will come must not be entertained. The results will naturally follow when Svadharma is adhered to.
Sri Sannidhanam stated that there is something to learn in the Bhagavad Gita for every person. Hence everyone must study the Gita.
Bhagavan & the Jnanis
Sri Sannidhanam pointed out that the word “अनन्याः” in the below Gita verse refers to Jnanis, who have the firm conviction that the Lord Himself takes care of them under any circumstance. Such Jnanis do not engage in any kind of selfish action; and hence Bhagavan considers them very dear to Himself and takes care of all their Yoga and Kshema –
अनन्याः चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥
Bhagavatpada in His commentary on the above verse states that the other 3 types of Bhaktas – namely the आर्तः (distressed), जिज्ञासुः (the one who desires Knowledge) and the अर्थार्थी (the one who covets wealth, power etc) – not only approach Bhagavan as per their needs, but also take care of their own Yoga and Kshema. That is why Bhagavatpada concludes that Bhagavan takes care of the Yoga & Kshema of Jnanis.
What are valid desires?
Sri Sannidhanam pointed out that many people also claim that they have everything but do not have peace of mind. The presence of desires are the main impediments for the lack of this peace of mind. This is why even when resorting to Svadharma, one has to engage in action without desires for the results – Nishkama Karma.
When not having desires is recommended, some naturally get the question – “Is not the desire for Moksha, which being part of the Saadhana Chatushtaya (the tetrad of pre-requisite qualities) for a Sadhaka (spiritual aspirant), a desire too? So should not even the desire for Moksha be entertained?”
Bhagavan clearly states the validity of desires that are unopposed to Dharma – “धर्माविरुद्धो भूतेषु कामः”
Desiring or coveting something over which we have no rights or necessity is not Dharma. However, a desire for Moksha or for securing the Grace of Ishwara or for obtaining Shreyas (greater good) by spiritual practices are all under the ambit of Dharma. It is such desires that we must hold on to, while engaging in action and traverse along the path of emancipation.
Krishna, Veda Vyasa and Adi Shankaracharya
Sri Sannidhanam also stated that we must also remember the contribution of Bhagavan Veda Vyasa, who had penned the Mahabharata and given us the teaching of the Gita contained therein in verse form, and Jagadguru Sri Adi Shankaracharya for having written the inimitable commentary on the Gita so we can properly understand certain terse tenets in the Gita, and the underlying philosophy of the Gita.
Otherwise, the Gita could be misinterpreted, sometimes even foolishly or literally. For instance, someone interpreted that the Gita sanctions that we can do anything that we wish to, because in one of the verses, Bhagavan Sri Krishna states “यथेच्छसि तथा कुरु” – literally meaning “(O Arjuna), do as you please”. It is Sri Adi Shankaracharya’s exposition on the Gita that help us avoid considering such statements without taking into account the context and the underlying import.
Sri Sannidhanam explained that the word “Jagadguru” is most fitting for Bhagavan Sri Krishna, Bhagavan Veda Vyasa and Sri Adi Shankaracharya, the incarnation of Lord Parameshwara.
Gita Jnana Yajna
Sri Sannidhanam mentioned that it is with the intent of spreading interest in the Bhagavad Gita that exams are conducted (every Sunday) as part of the Gita Jnana Yajna scheme as per the directive of Sri Mahasannidhanam.
Sri Sannidhanam expressed happiness that the participants on the day had chanted from memory the entire Gita twice.
Expressing joy that the event had been conducted well by the Grace of His Guru (Sri Mahasannidhanam), Sri Sannidhanam invoked the Grace of Bhagavan Sri Krishna and ended His Anugraha Bhashanam blessed the gathering.
In the forenoon, a special Gita Jayanti Sabha was also organised in the Sadvidya Sanjeevini Samskrita Mahapathashala, where chapters of the Gita were chanted and lectures on the message of the Bhagavad Gita were delivered by Pandits.