Skip to main content

PHRASES IN THE GITA - 50


PHRASES IN THE GITA - 50

पण्डिताः सम दर्शिनः (अध्याय ५ - श्लोक १८)
பண்டிதாஹ ஸம தர்ஶினஹ (அத்யாயம் 5 - ஶ்லோகம் 18)
Panditaah Sama Darshinah (Chapter 5 - Shlokam 18)

Meaning :  One whose vision is Equi-poised is Pandita .

There are three terms in use in this phrase ... Darshinah (Vision) ;  Sama (Equi-Poised) & Pandita (Learned)

Darshinah :  One who sees ... Seeing is not a 'work' of the eyes ..  Eyes can not see. Eyes can merely pass on the visual signals to the Brain via the optical fiber .  That is physical aspect of 'seeing'.  The thoughts generated in Mind, reactions and responses, the conclusions arrived at , on seeing a 'sight' are different for every individual ..  Reason for this variation is 'Vision' of each individual, which is different.  Vision is the result of his Character, his qualities, his inherent Swabhava, sum total of his experiences in this and previous lives ..

Sama -  Equi-poise ..  or Balance ..  It is a status wherein the variations in external stimulants do not cause upheavals within ..  The vision that remains in equilibrium inspite of changes in external situation, inspite of varied experiences as a result of contact with the external world ... is Sama or balanced ..  Shri Krishna declares him to be a Pandit or a Learned who has Sama or balanced Vision .

Pandita - Pandita is a Learned  person .. That is the usually accepted meaning .  One who is an expert in any field of Knowledge is a Pandit in that field .  One who is an expert in Tami language is Tamil Pandit, an expert in Samskrit is Samskrita Pandit, One who has thoroughly studied the Veda is Vaidik Pandit .  This is a superficial meaning .  Shri Aadya Shankar in his Bhashyam says , "पण्डस्य ज्ञाता सः पण्डितः" ।  One who knows the Panda is Pandit.  Panda is the Atman .  One who sees the Atman, is a Pandita .  Shree Krishna in the Gita also means the same .  We have various experiences in life , some favourable and some unfavourable ..  Life is full of Ups and Downs .  One who sees these as momentous and ever changing , and does not allow these to cause disturbance within is a Pandita ..  The world is full of variations and diversities .  One who can see through these variations and experience the One and Only One behind all these superficial variations is a Pandita ..

One who sees Many , experiences a fractured , scattered Self .  One who sees the One and Only One experiences Wholeness within .  The one with fractional Vision is excited and agitated .  The one with balanced and Unified vision is Peaceful within .  One who looks out sees Variety and Many .  One who looks within sees the One .Parppanan is a Tamil word for Brahmin .  Parppanan means one who sees .  One who sees right , one who sees with a balanced vision .  In northern part of Bharat, a Brahman is called Panditji, even if he is a cook or a Police Constable .

Comments

Popular posts from this blog

ஜ, ஷ, ஸ, ஹ, க்ஷ, ஸ்ரீ ....

ॐ ஜ , ஷ , ஸ , ஹ , ஶ , க்ஷ , ஸ்ரீ என்ற எழுத்துக்களை வடமொழி எழுத்துக்கள் என்கிறான் ஒருவன். ஸம்ஸ்க்ருத எழுத்து என்கிறான் ஒருவன் . மூடர்கள் .  அறியாமையில் பேசுகின்றனர் . தவறான நோக்கத்துடன், நம்முள் பேதத்தை ஏற்படுத்திட எவனோ புதைத்துச் சென்ற விஷத்தை , அது விஷம் என்று கூட அறியாமல் பேசுகின்றனர் . வட என்பது திஶை . திஶைக்கு மொழி கிடையாது . (இசைக்கும் மொழி கிடையாது . கவிதைக்குதான் மொழி . தமிழிசை மன்றம் என்பதெல்லாம் அபத்தம் .) தமிழகத்திற்கு வடக்கில் பாரத தேஶத்தின் அத்தனை ப்ராந்தங்களும் (கேரளம் தவிர்த்து) உள்ளன . தெலுங்கு , மராடீ , போஜ்புரி , குஜராதீ ... அனைத்து மொழிகளும் வட திஶையில் பேசப்படும் மொழிகள் .  இவை எல்லாம் வடமொழிகள் . (கன்யாகுமரி ஆளுக்கு சென்னை பாஷை கூட வடமொழிதான்) . இந்த எல்லா மொழிகளிலும் இந்த ஶப்தங்களுக்கு எழுத்துக்கள் உண்டு .   தெலுங்கில் జ  , స  , హ .. . என்றும் ,   கன்னடத்தில்   ಜ , ಸ , ಹ , ಕ್ಷ .. என்றும் , மராடீயில் . ज , स , ह , श , क्ष,.. என்றும் குஜராதியில்     જ , સ , હા , ક્ષ  , என்றும் ,   பெங்காலியில் জ  ,   স , হা  , ক্ষ ... என்றும் ஹிந்தியில் ज , स , ह , 

Chapter X (19 - 42)

\ श्री भगवानुवाच - हन्त ते कथष्यामि दिव्या ह्यात्मविभूतय : । प्राधान्यत : कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १९ ॥ Shri Bhagawan said:   I shall speak to Thee now, Oh best of the Kurus! of My Divine attributes, according to their prominence;   there is no end to the particulars of My manifestation. (X - 19) Arjuna asks for a detailed and complete elaboration on His manifestations.   Shri Krishna replies He will be brief in description.   Why?   ‘My manifestations are infinite’, says Shri Krishna.   Shri Krishna is in human form.   The Infinite Paramaatman has bound Himself in a finite Form.   A finite can not fully describe an Infinite.   The same Shri Krishna in the next chapter says, “See My Infinite Forms.   See as much as you wish”, when Arjuna expresses his desire to see His one Form.   Brief in words and Elaborate in Form.;. The discussion in the last shlokam continues here.   The listener’s ahankara tries to fathom the speaker.   The listener, Arj

Chapter IV (1 - 20)

\   ADHYAAY IV   GYANA KARMA SANYASA YOGAM Introduction This chapter named ‘Gnyana Karma Sanyasa Yog’ is a special one, as this is where Shri Krishna reveals the secrets of Avatara to Arjuna. We, as human have a natural weakness.  When a great thought is placed before us, instead of analysing the thought, understanding it and trying to put it into practise, almost all of us start worshipping the person who revealed the thought.  Worship of the Cross and the idols of Buddha can be quoted as examples.  One of the reasons for this may be that we deem him to be the originator of the thought.  Truths are eternal and can only be revealed and not invented.  You ask any educated person about ahimsa or non-violence.  You should not be surprised if he instantly come up with the answer, “Gandhi”.  You try to clarify that ‘almost two thousand years ago Shri Mahaveer based his life and religion solely on the principle of Ahimsa’ and ‘hundreds of years prior to that the Vedas, the Gi