[Advaita-l] Discussion on Bhagavat Gita

[Ananta Bhagwat]

Namaste Sureshaji

I am not sure if i can talk about the philosophical import of 12.20, but theism in gItA (and for that matter any where) involves duality which does not go away even in moksha. That is why only advaita is 'keval' advaita and other advaita variations have some dualist element. Only Sri Sankara's or Sri gauDapAda's absolutist position qualifies for keval advaita. gItA being an all inclusive treaties accommodates all strands. (I am open to corrections).

Regards
ananta

Friends,

I thought I could start a thread on the immortal

----- Original Message ----
From: Suresh <mayavaadi at yahoo.com>
To: advaita-l at lists.advaita-vedanta.org
Sent: Saturday, April 5, 2008 4:43:50 PM
Subject: [Advaita-l] Discussion on Bhagavat Gita

 Friends,

I thought I could start a thread on the immortal
Bhagvat Gita, doing which we can learn more about
gita, its import, and sanskrit as well. As I am a
student learning on my own without any guru, please
excuse errors. With my limited resources and lack of
opportunity (to learn from a guru), this is all I can
come up with. I hope from this series, we can discuss
not only the nuances of grammar, but also the
(advaitic) import of the gita. All contructive
participation welcome.


12.20

ye tu dharmaamrtam idam

yathoktam paryupaasate

shraddadhaanaa mat-paramaa

bhaktaas te atiiva me priyaah


The meaning would go something like this: But those
devotees who (with faith) worship this nectar (of
dharma) as described, they're exceedingly dear to me.

Some of the questions are:

#1 What is this mat-paramaa and how does it fit in
here? Many times in the gita, I find words like
mat-paraha and mat-paramaa and although I know the
literal meaning of these, I am not able to accommodate
them, or give them a proper place in the scheme of
things.

#2 The word dharmaamrtam is in the accusative case, so
it must be the object of the verb paryupasate, but
that would translate to 'worship this dharmic nectar.'
Wouldn't that be absurd, worshipping dharma? Or, can
paryupasate be stretched to mean 'follow' rather than
'worship?'

#3 If shraddhadhaana means 'by or with faith', why
can't we have a simpler 'shraddhena?' 


These are some of the qs that come to mind with
respect to grammar.


With respect to philosophical import, though, dvaitins
and other devotees say this verse (and pretty much
this chapter) is proof of Krishna's supremacy, and
that the jivas are distinct, which is why Krishna
urges Arjuna (and others) to worship Him. How to
interpret this in advaitic terms? Does it mean we must
interpret Bhakti as love of the self, rather than as
love of the particular individual Krishna? Some
explanation on this would be helpful, because I am of
the view that bhakti in the advaitic sense would mean
'love (of the knowledge) of the Self' or something to
that effect.

Warmly,
Suresh


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