Gīta Bhāshya Introduction

देवं नारायणं नत्वा सर्वदोषविवर्जितम्। परिपूर्णं गुरूंश्चान् गीतार्थं वक्ष्यामि लेशतः॥

devaṁ nārāyaṇaṁ natvā sarvadoṣavivarjitam। paripūrṇaṁ gurūṁścān gītārthaṁ vakṣyāmi leśataḥ॥

[देवम् (devam) - god; नारायणम् (nārāyaṇam) - Narayana; नत्वा (natvā) - having bowed; सर्व-दोष-विवर्जितम् (sarva-doṣa-vivarjitam) - free from all defects; परिपूर्णम् (paripūrṇam) - complete in all aspects; गुरूंश्चान् (gurūṃścān) - and to teachers as well; गीत-अर्थम् (gīta-artham) - meaning of the Gita; वक्ष्यामि (vakṣyāmi) - I shall speak; लेशतः (leśataḥ) - briefly;]

Having bowed to Lord Nārāyaṇa, who is free from all defects and complete in every aspect, and to the Gurus, I shall briefly explain the meaning of the Gītā.

नष्टधर्मज्ञानलोककृपालुभिर्ब्रह्मरुद्रेन्द्रादिभिरर्थितो ज्ञानप्रदर्शनाय भगवान् व्यासोऽवततार।

naṣṭadharmajñānalokakṛpālubhirbrahmarudrendrādibhirarthito jñānapradarśanāya bhagavān vyāso'vatatāra।

[नष्ट (naṣṭa) - lost; धर्म (dharma) - righteousness; ज्ञान (jñāna) - knowledge; लोक (loka) - world; कृपालुभिः (kṛpālubhiḥ) - compassionate ones; ब्रह्म (brahma) - Brahma; रुद्र (rudra) - Rudra; इन्द्र (indra) - Indra; आदिभिः (ādibhiḥ) - and others; अर्थितः (arthitaḥ) - requested; ज्ञान (jñāna) - knowledge; प्रदर्शनाय (pradarśanāya) - to impart; भगवान् (bhagavān) - the Blessed Lord; व्यासः (vyāsaḥ) - Vyasa; अवततार (avatatāra) - descended;]

Requested by Brahmā, Rudra, Indra, and others, who were compassionate toward the world in which dharma and knowledge had been lost, Bhagavān descended as Vyāsa to impart knowledge.

ततश्चेष्टानिष्टप्राप्तिपरिहारसाधनादर्शनाद् वेदार्थाज्ञानाच्च संसारे क्लिश्यमानानां वेदानधिकारिणां स्त्रीशूद्रादीनां च धर्मज्ञानद्वारा मोक्षो भवेदिति कृपालुः सर्ववेदार्थोपबृंहितां तदनुक्तकेवलेश्वरज्ञानदृष्टार्थयुक्तां च सर्वप्राणिनाम् अवगाह्यानवगाह्यरूपां केवलभगवत्स्वरूपपरां परोक्षार्थां महाभारतसंहिताम् अचीक्ऌपत् ॥

tataśceṣṭāniṣṭaprāptiparihārasādhanādarśanād vedārthājñānācca saṃsāre kliśyamānānāṃ vedānadhikāriṇāṃ strīśūdrādīnāṃ ca dharmajñānadvārā mokṣo bhavediti kṛpāluḥ sarvavedārthopabṛṃhitāṃ tadanuktakevaleśvarajñānadṛṣṭārthayuktāṃ ca sarvaprāṇinām avagāhyānavagāhyarūpāṃ kevalabhagavatsvarūpaparāṃ parokṣārthāṃ mahābhāratasaṃhitām acīkḷpat ‖

[ततः (tataḥ) - then; च (ca) - and; इष्ट (iṣṭa) - desired; अनिष्ट (aniṣṭa) - undesired; प्राप्ति (prāpti) - attainment; परिहार (parihāra) - removal; साधन (sādhana) - means; अदर्शन (adarśana) - non-recognition, non-perception or lack of knowledge; वेदार्थ (vedārtha) - meaning of the Vedas; अज्ञान (ajñāna) - ignorance; च (ca) - and; संसारे (saṃsāre) - in the world; क्लिश्यमानानां (kliśyamānānāṃ) - suffering; वेदानधिकारिणां (vedānadhikāriṇāṃ) - those not entitled to study the Vedas; स्त्री (strī) - women; शूद्र (śūdra) - Shudras; आदीनां (ādīnāṃ) - and others; च (ca) - and; धर्म (dharma) - righteousness; ज्ञान (jñāna) - knowledge; द्वारा (dvārā) - through; मोक्षः (mokṣaḥ) - liberation; भवेत् (bhavet) - may be; इति (iti) - thus; कृपालुः (kṛpāluḥ) - compassionate; सर्व (sarva) - all; वेदार्थ (vedārtha) - meaning of the Vedas; उपबृंहितां (upabṛṃhitāṃ) - expanded, amplified, supplemented or enriched; तदनुक्त (tadanukta) - not stated therein; केवल (kevala) - only; ईश्वर (īśvara) - God; ज्ञान (jñāna) - knowledge; दृष्टार्थ (dṛṣṭārtha) - visible meaning; युक्तां (yuktāṃ) - endowed with; च (ca) - and; सर्व (sarva) - all; प्राणिनाम् (prāṇinām) - beings; अवगाह्य (avagāhya) - comprehensible; अनवगाह्य (anavagāhya) - incomprehensible; रूपां (rūpāṃ) - form; केवल (kevala) - only; भगवत् (bhagavat) - divine; स्वरूप (svarūpa) - nature; परां (parāṃ) - supreme; परोक्षार्थां (parokṣārthāṃ) - indirect meaning; महाभारत (mahābhārata) - Mahabharata; संहिताम् (saṃhitām) - compilation; अचीक्ऌपत् (acīkḷpat) - composed;]

Then, seeing that those who were suffering in saṃsāra—due to not knowing the means for attaining the desirable and how to avoid the undesirable, and due to ignorance of the meaning of the Vedas—and also with a view to help women, Śūdras, and others, who were not qualified for Vedic study, so that they might attain liberation through the knowledge of dharma, the compassionate one composed the Mahābhārata-saṃhitā.

It is enriched with the meanings of all the Vedas; it is endowed with knowledge of the sole Lord not stated therein and with evident meanings; it has a form that is both accessible and inaccessible to living beings; it is concerned solely with the nature of Bhagavān; and it possesses indirect meanings.

तच्चोक्तम् –

taccoktam –

[तत् (tat) - that; च (ca) - and; उक्तम् (uktam) - said;]

And it is said:

"लोकेशा ब्रह्मरुद्राद्याः संसारे क्लेशिनं जनम्। वेदार्थाज्ञमधीकारवर्जितं च स्त्रियादिकम्॥"

"lokeśā brahmarudrādyāḥ saṃsāre kleśinaṃ janam। vedārthājñamadhikāravarjitaṃ ca striyādikam॥"

[लोकेशाः (lokeśāḥ) - lords of the worlds; ब्रह्मरुद्राद्याः (brahmarudrādyāḥ) - Brahma, Rudra, and others; संसारे (saṃsāre) - in the world; क्लेशिनं (kleśinaṃ) - afflicted; जनम् (janam) - people; वेदार्थ (vedārtha) - meaning of the Vedas; अज्ञम् (ajñam) - ignorant; अधीकार (adhikāra) - eligibility; वर्जितं (varjitaṃ) - devoid of; च (ca) - and; स्त्रियादिकम् (striyādikam) - women and others;]

"The lords of the world—Brahmā, Rudra, and others—(beheld) the people afflicted in saṃsāra, ignorant of the meaning of the Vedas, and also women and others who were excluded from Vedic eligibility."

"अवेक्ष्य प्रार्थयामासुर्देवेशं पुरुषोत्तमम्। ततः प्रसन्नो भगवान् व्यासो भूत्वा च तेन च॥ अन्यावताररूपैश्च वेदेन उक्तार्थभूषितम्। केवलेनात्मबोधेन दृष्टं वेदार्थसंयुतम्॥ वेदादपि परं चक्रे पञ्चमं वेदमुत्तमम्। भारतं पञ्चरात्रं च मूलरामायणं तथा॥ पुराणं भागवतं चेति सम्भिन्नः शास्त्रपुङ्गवः॥"

"avekṣya prārthayāmāsur deveśaṃ puruṣottamam। tataḥ prasanno bhagavān vyāso bhūtvā ca tena ca॥ anyāvatārarūpaiśca vedānuktārthabhūṣitam। kevalenātmabodhena dr̥ṣṭaṁ vedārthasaṁyutam॥ vedādapi paraṃ cakre pañcamaṃ vedamuttamam। bhārataṃ pañcarātraṃ ca mūlarāmāyaṇaṃ tathā॥ purāṇaṃ bhāgavataṃ ceti sambhinnaḥ śāstrapuṅgavaḥ॥"

[अवेक्ष्य (avekṣya) - having observed; प्रार्थयामासुः (prārthayāmāsuḥ) - they prayed; देवेशम् (deveśam) - to the lord of gods; पुरुषोत्तमम् (puruṣottamam) - the supreme person; ततः (tataḥ) - then; प्रसन्नः (prasannaḥ) - pleased; भगवान् (bhagavān) - the divine one; व्यासः (vyāsaḥ) - Vyasa; भूत्वा (bhūtvā) - having become; च (ca) - and; तेन (tena) - by him; च (ca) - and; अन्य (anya) - other; अवतार (avatāra) - incarnations; रूपैः (rūpaiḥ) - forms; च (ca) - and; वेदेन (vedena) - by the Vedas; उक्तार्थभूषितम्। (ukta-artha-bhūṣitam) - adorned/embellished with the meanings; केवलेन (kevalena) - by pure; आत्मबोधेन (ātmabodhena) - self-knowledge; दृष्टं (dṛṣṭam) - seen; वेद (veda) - Vedas; अर्थ (artha) - meaning; संयुतम् (saṁyutam) - united; वेदात् (vedāt) - than the Vedas; अपि (api) - even; परम् (param) - beyond; चक्रे (cakre) - created; पञ्चमम् (pañcamam) - fifth; वेदम् (vedam) - Veda; उत्तमम् (uttamam) - excellent; भारतम् (bhāratam) - Mahabharata; पञ्चरात्रम् (pañcarātram) - Pancaratra; च (ca) - and; मूलरामायणम् (mūlarāmāyaṇam) - original Ramayana; तथा (tathā) - thus; पुराणम् (purāṇam) - Purana; भागवतम् (bhāgavatam) - Bhagavata; च (ca) - and; इति (iti) - thus; सम्भिन्नः (sambhinnaḥ) - divided; शास्त्रपुङ्गवः (śāstrapuṅgavaḥ) - the foremost of scriptures;]

"Having observed, they prayed to the Lord of gods, the supreme person. Then Bhagavān, being pleased, appeared as Vyasa. Through that and other avatāra forms, made the foremost scripture — adorned with meanings stated by the Veda, imparting pure knowledge of the 'ātman', endowed with Vedic meaning, superior even to the Veda, the excellent fifth Veda — divided as the Bhārata, Pañcarātra, Mūlarāmāyaṇa, Purāṇa, and Bhāgavata."

इति नारायणाष्टाक्षरकल्पे।

iti nārāyaṇāṣṭākṣarakalpe।

[इति (iti) - thus; नारायण (nārāyaṇa) - Narayana; अष्टाक्षर (aṣṭākṣara) - eight-syllabled; कल्पे (kalpe) - in the ritual;]

- stated thus in the Narayana Ashtaksharakalpa.

"ब्रह्माऽपि तन्न जानाति ईषत् सर्वोऽपि जानति। बह्वर्थमृषयस्तत्तु भारतं प्रवदन्ति हि॥"

"brahmāpi tanna jānāti īṣat sarvopi jānate। bahvarthamṛṣayastattu bhārataṃ pravadanti hi॥"

[ब्रह्मा (brahmā) - Brahma; अपि (api) - even; तत् (tat) - that; न (na) - not; जानाति (jānāti) - knows; ईषत् (īṣat) - slightly; सर्वः (sarvaḥ) - everyone; अपि (api) - even; जानति (jānati) - know; बहु-अर्थम् (bahu-artham) - many meanings; ऋषयः (ṛṣayaḥ) - sages; तत् (tat) - that; तु (tu) - but; भारतं (bhāratam) - Bharata; प्रवदन्ति (pravadanti) - declare; हि (hi) - indeed;]

"Even Brahmā does not know it fully; everyone knows only a little of it. The sages indeed declare that the Bhārata has many meanings."

इत्युपनारदीये

ityupanārādīye

[इति (iti) - thus; उपनारदीये (upanārādīye) - in the Upanārada text;]

- states Upanaradiya.

"ब्रह्माद्यैः प्रार्थितो विष्णुर्भारतं स चकार ह। यस्मिन् दशार्थाः सर्वत्र न ज्ञेयाः सर्वजन्तुभिः॥"

"brahmādyaiḥ prārthito viṣṇurbhārataṃ sa cakāra ha। yasmin daśārthāḥ sarvatra na jñeyāḥ sarvajantubhiḥ॥"

[ब्रह्माद्यैः (brahmādyaiḥ) - by Brahma and others; प्रार्थितः (prārthitaḥ) - requested; विष्णुः (viṣṇuḥ) - Vishnu; भारतं (bhāratam) - the Mahabharata; स (sa) - he; चकार (cakāra) - made; ह (ha) - indeed; यस्मिन् (yasmin) - in which; दशार्थाः (daśārthāḥ) - ten meanings; सर्वत्र (sarvatra) - everywhere; न (na) - not; ज्ञेयाः (jñeyāḥ) - known; सर्वजन्तुभिः (sarvajantubhiḥ) - by all beings;]

"Requested by Brahmā and others, Lord Viṣṇu indeed composed the Bhārata, in which ten meanings are present everywhere, (yet) are not knowable by all beings."

इति नारदीये।

iti nāradīye।

[इति (iti) - thus; नारदीये (nāradīye) - in the Nārada text;]

- states Naradīya.

"भारतं चापि कृतवान् पञ्चमं वेदमुत्तमम्। दशावरार्थम् सर्वत्र केवलं विष्णुबोधकम्। परोक्षार्थं तु सर्वत्र वेदादप्युत्तमं तु यत्॥"

"bhārataṃ cāpi kṛtavān pañcamaṃ vedamuttamam। daśāvarārthaṃ sarvatra kevalaṃ viṣṇubodhakam। parokṣārthaṃ tu sarvatra vedādapyuttamaṃ tu yat॥"

[भारतं (bhārataṃ) - Mahabharata; च (ca) - and; अपि (api) - also; कृतवान् (kṛtavān) - composed; पञ्चमं (pañcamaṃ) - fifth; वेदम् (vedam) - Veda; उत्तमम् (uttamam) - excellent; दशावरार्थम् (daśāvarārthaṃ) - having at least ten meanings; सर्वत्र (sarvatra) - everywhere; केवलं (kevalaṃ) - only; विष्णुबोधकम् (viṣṇubodhakam) - revealing Vishnu; परोक्षार्थं (parokṣārthaṃ) - indirect meaning; तु (tu) - but; वेदात् (vedāt) - than the Vedas; अपि (api) - even; उत्तमं (uttamaṃ) - better; तु (tu) - indeed; यत् (yat) - which;]

"He (Vyāsa) composed the Mahabharata as the supreme fifth Veda, which has at least ten meanings, and solely reveals Lord Vishnu everywhere. However, its indirect meanings are considered superior even to the Vedas."

इति स्कान्दे।

iti skānde।

[इति (iti) - thus; स्कान्दे (skānde) - in the Skanda Purana;]

- stated thus in the Skanda Purana.

"यदि विद्याच्चतुर्वेदान् साङ्गोपनिषदान् द्विजः। न चेत् पुराणं संविद्यान्नैव स स्याद् विचक्षणः॥"

"yadi vidyāc caturvedān sāṅgopaniṣadān dvijaḥ। na cet purāṇaṃ saṃvidyānnaiva sa syād vicakṣaṇaḥ॥"

[यदि (yadi) - if; विद्यात् (vidyāt) - knows; चतुर्वेदान् (caturvedān) - the four Vedas; साङ्ग (sāṅga) - with limbs; उपनिषदान् (upaniṣadān) - Upanishads; द्विजः (dvijaḥ) - a twice-born; न (na) - not; चेत् (cet) - if; पुराणम् (purāṇam) - Purana; संविद्यात् (saṃvidyāt) - knows; नैव (naiva) - not at all; सः (saḥ) - he; स्यात् (syāt) - would be; विचक्षणः (vicakṣaṇaḥ) - wise;]

"Even if a twice-born person knows the four Vedas together with their limbs and the Upaniṣads, if he does not properly know the Purāṇa, he cannot be considered truly discerning."

(म.भा..१.१.२६८)

(ma.bhā..1.1.268)

[म (ma) भा (bhā) - Mahābhārata; १ (1) - 1; २६८ (268) - 268;]

- (Mahābhārata 1.1.268)

"इतिहासपुराणाभ्यां वेदं समुपबृंहयेत्। बिभेत्यल्पश्रुताद् वेदो मामयं प्रचलिष्यति।"

"itihāsapurāṇābhyāṃ vedaṃ samupabṛṃhayet। bibhetyalpaśrutād vedo māmayaṃ pracaliṣyati।"

[इतिहास (itihāsa) - history; पुराणाभ्यां (purāṇābhyāṃ) - and by the Puranas; वेदं (vedaṃ) - the Veda; समुपबृंहयेत् (samupabṛṃhayet) - should be expanded; बिभेति (bibheti) - fears; अल्पश्रुतात् (alpaśrutāt) - from little knowledge; वेदः (vedaḥ) - the Veda; माम् (mām) - me; अयम् (ayam) - this; प्रचलिष्यति (pracaliṣyati) - will distort, displace or misrepresent;]

"One should supplement the Veda by means of Itihāsa and Purāṇa. The Veda fears the person of little learning, (thinking), ‘Lest this one will distort me.’"

-म.भा.आदि.१.२९३

-ma.bhā.ādi.१.293

[म (ma) भा (bhā) - Mahābhārata; ; आदि (ādi) - beginning;]

-Mahābhārata 1.1.293

"मन्वादि केचिद् ब्रुवते ह्यास्तीकादि तथाऽपरे। तथोपरिचराद्यन्ये भारतं परिचक्षते।"

"manvādi kecid bruvate hyāstīkādi tathāpare। tathoparicarādyanye bhārataṃ paricakṣate।"

[मन्वादि (manvādi) - from Manu onwards; केचित् (kecit) - some; ब्रुवते (bruvate) - say; हि (hi) - indeed; आस्तीकादि (āstīkādi) - from Āstīka onwards; तथा (tathā) - thus; अपरे (apare) - others; तथा (tathā) - thus; उपरिचर (uparicara) - from Uparicara; आदि (ādi) - onwards; अन्ये (anye) - others; भारतं (bhārataṃ) - the Mahabharata; परिचक्षते (paricakṣate) - describe;]

"Some indeed say that the Bhārata begins with the story of Manu; others likewise say it begins with the story of Āstīka; and yet others describe the Bhārata as beginning with the story of Uparicara (Vasu)."

म.भा.आदि.१.६६

ma.bhā.ādi.1.66

[म. (ma.) भा. (bhā.) - Mahābhārata; आदि. (ādi.) - Adi Parva; १ (1) - Chapter 1; ६६ (66) - Verse 66;]

- Mahabharata, Adi Parva, Chapter 1, Verse 66.

"भारतं सर्ववेदाश्च तुलामारोपिताः पुरा। देवैर्ब्रह्मादिभिः सर्वैः ऋषिभिश्च समन्वितैः। व्यासस्यैवाज्ञया तत्र त्वत्यरिच्यत भारतम्॥"

"bhārataṁ sarvavedāśca tulāmāropitāḥ purā। devairbrahmādibhiḥ sarvaiḥ ṛṣibhiśca samanvitaiḥ। vyāsasyaivājñayā tatra tvatyaricyata bhāratam॥"

[भारतं (bhāratam) - Mahābhārata; सर्ववेदाः (sarvavedāḥ) - all Vedas; च (ca) - and; तुलाम् (tulām) - balance; आरोपिताः (āropitāḥ) - placed; पुरा (purā) - formerly; देवैः (devaiḥ) - by gods; ब्रह्मादिभिः (brahmādibhiḥ) - by Brahma and others; सर्वैः (sarvaiḥ) - all; ऋषिभिः (ṛṣibhiḥ) - by sages; च (ca) - and; समन्वितैः (samanvitaiḥ) - accompanied; व्यासस्य (vyāsasya) - of Vyasa; एव (eva) - indeed; आज्ञया (ājñayā) - by the command; तत्र (tatra) - there; • तु (tu) - but, indeed; अत्यरिच्यत (atyaricyata) - exceeded, outweighed, proved heavier; भारतं (bhāratam) - Bharata;]

"In ancient times, commanded by Vyāsa, all the gods, beginning with Brahmā, together with the sages, placed the Mahābhārata and all the Vedas upon a balance; the Bhārata outweighed them all."

-ब्रह्माण्डपुराणे

-brahmāṇḍapurāṇe

[ब्रह्माण्ड (brahmāṇḍa) - cosmic egg; पुराणे (purāṇe) - in the Purana;]

- stated thus in the Brahmanda Purana.

"महत्त्वाद् भारवत्त्वाच्च महाभारतमुच्यते। निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते।"

"mahattvād bhāravattvāc ca mahābhāratam ucyate। niruktam asya yo veda sarvapāpaiḥ pramucyate।"

[महत्त्वात् (mahattvāt) - due to greatness; भारवत्त्वात् (bhāravattvāt) - due to heaviness; च (ca) - and; महाभारतम् (mahābhāratam) - Mahabharata; उच्यते (ucyate) - is called; निरुक्तम् (niruktam) - etymology; अस्य (asya) - of this; यः (yaḥ) - who; वेद (veda) - knows; सर्वपापैः (sarvapāpaiḥ) - from all sins; प्रमुच्यते (pramucyate) - is liberated;]

"Because of its greatness and because of its weightiness, it is called the Mahābhārata. Whoever knows its etymological explanation is freed from all sins."

(म.भा.१.३००)

(ma.bhā.1.300)

[म. (ma.) - Mahabharata; ३०० (300) - 300;]

- Mahabharata, 1.1.300

"यदिहास्ति तदन्यत्र यन्नेहास्ति न कुत्रचित्॥"

"yadihāsti tadanyatra yannehāsti na kutracit॥"

[यत् (yat) - whatever; इह (iha) - here; अस्ति (asti) - exists; तत् (tat) - that; अन्यत्र (anyatra) - elsewhere; यत् (yat) - whatever; न (na) - not; इह (iha) - here; अस्ति (asti) - exists; न (na) - not; कुत्रचित् (kutracit) - anywhere;]

"Whatever is found here (in the Mahabharata) is found elsewhere; whatever is not found here is found nowhere."

म.भा.आदि ५.५०

ma.bhā.ādi 5.50

[म. (ma.) भा. (bhā.) - Mahabharata; आदि (ādi) - Adi Parva; ५ (5) - Chapter 5; ५० (50) - Verse 50;]

- Mahabharata, Adi Parva, Chapter 5, Verse 50.

"विराटोद्योगसारवान्"

"virāṭodyogasāravān"

[विराट (virāṭa) - Virata; उद्योग (udyoga) - effort; सारवान् (sāravān) - essence;]

"It possesses its essence in the Virāṭa and Udyoga Parvans."

-म भा.१.८९

-ma bhā.1.89

[म (ma) - my; भा (bhā) - light;]

-Mahabharata 1.89.

इत्यादितद्वाक्यपर्यालोचनया, ऋषिसम्प्रदायात्,

ityāditadvākyaparyālocanayā, ṛṣisampradāyāt,

[इति (iti) - thus; आदि (ādi) - beginning; तत् (tat) - that; वाक्य (vākya) - sentence; पर्यालोचनया (paryālocanayā) - by examination; ऋषि (ṛṣi) - sage; सम्प्रदायात् (sampradāyāt) - from tradition;]

By examining the above statements and looking at the content that has come through the disciple succession of sages (risi-sampradaya), the following sentence:

"को ह्यन्यः पुण्डरीकाक्षान्महाभारतकृद् भवेत्"

"ko hyanyaḥ puṇḍarīkākṣānmahābhāratakṛd bhavet"

[कः (kaḥ) - who; हि (hi) - indeed; अन्यः (anyaḥ) - other; पुण्डरीकाक्षात् (puṇḍarīkākṣāt) - other than Puṇḍarīkākṣa; महाभारतकृत् (mahābhāratakṛt) - author of the Mahābhārata; भवेत् (bhavet) - could be;]

"Who else but Puṇḍarīkākṣa could have composed the Mahābhārata?"

-वायुप्रोक्तवचनम्

-vāyu-prokta-vacanam

[वायुः (vāyuḥ) - wind; प्रोक्त (prokta) - spoken; वचनम् (vacanam) - word;]

- the message conveyed by the wind god.

इत्यादिपुराणग्रन्थान्तरगतवाक्यान्यथानुपपत्त्या, नारदाध्ययनादिलिङ्गैश्चावसीयते।

ityādipurāṇagranthāntaragatavākyānyathānupapattyā, nāradādhyayanādiliṅgaiścāvasīyate।

[इत्यादि (ityādi) - and so forth; पुराण (purāṇa) - Purana; ग्रन्थ (grantha) - text; अन्तर (antara) - within; गत (gata) - contained; वाक्यानि (vākyāni) - sentences; अन्यथा (anyatha) - otherwise; अनुपपत्त्या (anupapattyā) - because of impossibility or untenability; नारद (nārada) - Narada; अध्ययन (adhyayana) - study; आदि (ādi) - and so forth; लिङ्गैः (liṅgaiḥ) - by signs; च (ca) - and; अवसीयते (avasīyate) - is concluded;]

It is ascertained by statements such as these found in other Purāṇic texts, by the impossibility of any other explanation, and by indicators such as Nārada’s study and the like.

"कथमन्यथा भारतनिरुक्तिज्ञानमात्रेण सर्वपापक्षयः?"

"kathamanyathā bhāratanirukti-jñānamātreṇa sarvapāpakṣayaḥ?"

[कथम् (katham) - how; अन्यथा (anyathā) - otherwise; भारत (bhārata) - Bharata; निरुक्ति (nirukti) - the etymology; ज्ञान (jñāna) - knowledge; मात्रेण (mātreṇa) - by mere; सर्व (sarva) - all; पाप (pāpa) - sins; क्षयः (kṣayaḥ) - destruction;]

"How otherwise (could there be) the destruction of all sins by mere knowledge of the etymology of ‘Bhārata’?"

प्रसिद्धश्च सोऽर्थः।

prasiddhaśca sorthaḥ।

[प्रसिद्धः (prasiddhaḥ) - famous; च (ca) - and; सः (saḥ) - that; अर्थः (arthaḥ) - meaning;]

- this meaning is well established.

कथं चान्यस्य न कर्तुं शक्यते। ग्रन्थान्तरगतत्वाच्च नाविद्यमानस्तुतिः। न च कर्तुरेव। इतरत्रापि साम्यात्।

kathaṁ cānyasya na kartuṁ śakyate। granthāntaragatatvācca nāvidyamānastutiḥ। na ca kartureva। itaratrāpi sāmyāt।

[कथम् (katham) - how; च (ca) - and; अन्यस्य (anyasya) - of another; न (na) - not; कर्तुम् (kartum) - to do; शक्यते (śakyate) - is possible; ग्रन्थान्तरगतत्वात् (granthāntaragatatvāt) - because of being contained in another text; च (ca) - and; न (na) - not; अविद्यमानस्तुतिः (avidyamānastutiḥ) - praise of what is not present; न (na) - not; च (ca) - and; कर्तुः (kartuḥ) - of the doer; एव (eva) - alone; इतरत्र (itaratra) - elsewhere; अपि (api) - also; साम्यात् (sāmyāt) - because of similarity;]

And how could another (other than Vyasa) have composed it? Since the statement is found in another work as well, it is not praise of something nonexistent; nor is it merely the composer’s own praise.

तत्र च सर्वभारतार्थसङ्ग्रहां वासुदेवार्जुनसंवादरूपां भारतपारिजातमधुभूतां गीताम् उपनिबबन्ध। तच्चोक्तम्–

tatra ca sarvabhāratārthasaṅgrahāṃ vāsudevārjunasaṃvādarūpāṃ bhāratapārijātamadhubhūtāṃ gītām upanibabandha। taccoktam–

[तत्र (tatra) - there; च (ca) - and; सर्व (sarva) - entire; भारत (bhārata) - the Bhārata; अर्थ (artha) - meaning, purport; सङ्ग्रहाम् (saṅgrahām) - summary, collection; वासुदेव (vāsudeva) - Vāsudeva; अर्जुन (arjuna) - Arjuna; संवाद (saṃvāda) - dialogue, conversation; रूपाम् (rūpām) - having the form; भारत (bhārata) - the Bhārata; पारिजात (pārijāta) - pārijāta tree; मधु (madhu) - honey, nectar; भूताम् (bhūtām) - become, being; गीताम् (gītām) - the Gītā; उपनिबबन्ध (upanibabandha) - he composed, he arranged; तत् (tat) - that; च (ca) - and; उक्तम् (uktam) - said;]

There (within the Mahabharata) he composed the Gītā, which summarizes the meaning of the whole Bhārata, takes the form of the dialogue between Vāsudeva and Arjuna, being the honey of the pārijāta tree that is the Bhārata. And this is stated–

"भारतं सर्वशास्त्रेषु भारते गीतिका वरा। विष्णोः सहस्रनामापि ज्ञेयं पाठ्यं च तद् द्वयम्॥"

"bhārataṁ sarvaśāstreṣu bhārate gītikā varā। viṣṇoḥ sahasranāmāpi jñeyaṁ pāṭhyaṁ ca tad dvayam॥"

[भारतं (bhārataṁ) - Mahabharata; सर्वशास्त्रेषु (sarvaśāstreṣu) - among all scriptures; भारते (bhārate) - in Mahabharata; गीतिका (gītikā) - song; वरा (varā) - excellent; विष्णोः (viṣṇoḥ) - of Vishnu; सहस्रनामापि (sahasranāmāpi) - even the thousand names; ज्ञेयं (jñeyaṁ) - to be known; पाठ्यं (pāṭhyaṁ) - to be recited; च (ca) - and; तद् (tad) - that; द्वयम् (dvayam) - both;]

"Among all scriptures, the Bhārata is supreme; within the Bhārata, the Gītā is preeminent; likewise, the Thousand Names of Viṣṇu — these two should be understood and recited."

इति महाकौर्मे।

iti mahākaurme।

[इति (iti) - thus; महाकौर्मे (mahākaurme) - in the great Kaurma;]

- stated thus in the great Kaurma Purana.

"स हि धर्मः सुपर्याप्तो ब्रह्मणः पदवेदने"

"sa hi dharmaḥ suparyāpto brahmaṇaḥ padavedane"

[स (sa) - that; हि (hi) - indeed; धर्मः (dharmaḥ) - duty; सुपर्याप्तः (suparyāptaḥ) - fully sufficient, completely adequate; ब्रह्मणः (brahmaṇaḥ) - of Brahman; पदवेदने (padavedane) - in understanding the position;]

"That dharma (as shown in Gīta) is indeed fully sufficient for knowing the state of Brahman."

म.भा.१३.१६.१२. ।

ma.bhā.13.16.12. ।

[म. (ma.) भा. (bhā.) - Mahabharata; १३ (13) - 13; १६ (16) - 16; १२ (12) - 12;]

- Mahabharata, 13.16.12.

इत्यादि च।

ityādi ca।

[इति (iti) - thus; आदि (ādi) - beginning; च (ca) - and;]

We find other such statements as well.

Summary

(1) The essence of Vedic knowledge was difficult to understand for common people in the olden days. Also, it was inaccessible to the working class and women. Kind-hearted sage Vyasa composed the Mahabharata to impart transcendental knowledge of Vedas to the whole of humanity.
(2) It shows the nature of both impediments and enablement, the way to overcome past defective impressions and the means to realise truth. By studying it, one can gain kēvala-jnāna, the transcendental knowledge that results in liberation.
(3) The significance of the Mahabharata and the divinity of Vyasa as an incarnation of the Godhead is established by providing various testimonials drawn from both traditional texts (smritis) and through disciple succession (risi-sampradāya).
(4) It is also established, through testimonials, that the Mahabharata has multiple layered meaning, not easily understandable by everyone.
(5) Within the Mahabharata, the Bhagavad-Gita, in the form of a conversation between Arjuna and Krishna, contains its essence. Hence, one should study the same.
(6) The testimonials quoted include Narayana Ashtaksharakalpa, Upanaradiya, Naradīya, Skanda Purana, Kaurma Purana, and also statements from other parts of the Mahabharata, of which Bhagavad Gita is a subset.