I am in Los Angeles teaching a 50 hour 10 day program on Bhagavatgita in the teaching of Krishnamacharya to a compact nice group. I have six more days to go. I am also teaching in the evenings a 20 hour 10 day program on core vinyasakrama asana program. In September I am scheduled to teach a 15 hr Samkhya Karika program at Chicago Yoga center Sep 15/17 , 2017
Vyasa and Ganesa
Above: My interpolation into Ramaswami's newsletter of the opening Vyasa/Ganesha scene from Peter Brooks' delightful Mahabharata.
There is a Sanskrit word
This can be split as pra+ आज्ञ ājña or pra+अज्ञ ajña pra would mean thorough and jña would mean one who knows. The prefix 'aa' would mean ''complete".
So प्राज्ञ prājña would mean one who has thorough and complete knowledge. The other split of the word would pra + अज्ञ ajña. अज्ञ ajña is jña with the prefix 'a' 'a' means not whereas aa is complete.
So प्राज्ञ prājña could mean a highly wise person or a consummate idiot depending how the word is split.
In Sanskrit at the ending vowel of pra and ajña will become prājña and pra+ ājña also will also be prājña. Ganesa will have decided quickly if the word prājña meant a wise man or an idiot.
There are several instances where the slokas require some reflection to understand the sloka.
In the Bhagacat Gita which is a part of the Mahabharata, here is an interesting half sloka
करमण्यकरम यः पश्येदकर्मणि च कर्म यः
Karmaṇyakarma yah paśyed yakarama yaḥ akarmaṇi ca karma yaḥ
It would mean “One who can see non action in action and action in inaction ….
What does it mean?
The truth that the Self Is action less is clearly taught in smriti sruti and surely by reason. It is however a deep rooted habit of the mind to connect action with the action less Self even as it is contrary to the real nature of the Self. So it is said that even wise are deluded as to what action is and what non action is. Action pertains to the physical body (sarira) but man falsely attributes action to the Self and imagines “ I am the agent , the action is mine and I shall reap the fruits of my action”. (Karmaṇyakarma yah paśyet )Similarly he falsely imputes to the Self the cessation of activity in the state of nirvikalpa Samadhi or nirodha Samadhi which pertains to the citta and not the self. The cessation of activity of the citta is itself an activity as the active citta has to perform an action of stopping to come to a state of non action. So the knowledgeable one is said to see that the Self which is non acting appears to act due to erroneous perception. Likewise the citta which is usually active reaches a non acting state of nirodha or brahma nirvana or karmani akarma