Maharishi believed that Shankara lived 2000+ years ago also, and yet, virtually every modern historian puts him in the 8th Century C.E., so talking about his commentary on the Gita being "the oldest extant commentary for two millenia," is, well, being like Maharishi: playing a bit fast with the historical record.
Nothing wrong with that when dealing with mystical things, but nothing particularly right about it either. L ---In FairfieldLife@yahoogroups.com, <emptybill@...> wrote : Neti sez: What did Adi Shankara say was the fastest method to Liberation in this Kali Yuga? Well Neti, you can’t even get a straight answer to a simple question. You might note the comments upon your question. Not one of them quotes Shankara directly because they only know about his tradition. No one here reads him. That even includes Shankara’s Gita commentary – the oldest extant commentary for two millenia. In his various commentaries, Shankara did not talk about yugas. Adi Shankara talked about the reality expounded by the Upanishads, the Brahma Sutras and the Gita. That reality is defined as Brahman (literally "The Vast" or "Vastness"). Shankara emphasized the Upanishadic definition of Brahman - satyam, jñânam, anantam. Since “what is” gets reiterated by Shankara as satyam (reality or "isness"), jñânam (awareness) and anantam (limitlessness), his task was to demonstrate what ignorance (avidya) actually is and how it seems to result in the appearance (mithya) of an independent cosmos of cause and effect. Along with that focus, he worked extensively to refute the idea that the performance of Vedic rites was necessary or even accessory to the realization of BrahmÂtman. One variance to note is that when the Gita does talk about the “ages” of Brahma and the universal manifestation, Shankara does comment – all the while following the verses of the text. As expected, he points to the imperishable (aksharam) as the supreme Brahman beyond time. He then amplifies the Gita instructions for attaining that reality which is also known as the supreme person (param purusham) who reposes in the sun as Hiranyagarbha, sustainer of the sense-powers of all beings in the local universe. He calls that entity adhi-daivatam, the divine being and adhi-yajñah (the being of the sacrifice) and specifically calls him Vishnu, the pervader.