Gīta Bhāshya Introduction
देवं नारायणं नत्वा सर्वदोषविवर्जितम्। परिपूर्णं गुरूंश्चान् गीतार्थं वक्ष्यामि लेशतः॥
dēvaṁ nārāyaṇaṁ natvā sarvadōṣavivarjitam। paripūrṇaṁ gurūṁścān gītārthaṁ vakṣyāmi lēśataḥ॥
I worship the supreme personality Nārāyana, the all-pervading one, who is devoid of all defects, who is complete in all aspects, and also my Guru, and explain the meaning of Gīta to my capacity.
Summary
The essence of Vedic knowledge was difficult to understand for common people in olden days. Also, it was inaccessible to working class and women. Kind-hearted dēvas seeing the suffering of the ignorant people, prayed to Godhead. The merciful lord appeared as sage Vyasa and composed Mahabharata to impart transcendental knowledge. It shows the nature of both impediments and enablement, the way to overcome accumulated sins and the means to realise reality. It also shows how to get liberation through the knowledge of dharma. By studying it, one can gain kēvala-jnāna, the transcendental knowledge that results in liberation. The significance of Mahabharata and divinity of Vyasa as incarnation of the Godhead is established by providing various testimonials. These testimonials are drawn from various traditional texts (smritis) and statements coming down through disciple succession (risi-sampradāya). Within Mahabharata "Bhagavad-Gita" in the form of a conversation between Arjuna and Krishna, contains its essence. Hence, one should study the same.
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Seeing the decline of dharmic knowledge in the world, kind-hearted Brahma, Rudra, Indra and other gods prayed to the Godhead. Then the Lord appeared as Vyāsa to impart knowledge.
The merciful (Vēdavyāsa) composed Mahābhārata text for the sake of all beings:
- to impart the difficult to understand knowledge of Vēdas in this cycle of worldly existence
- for the sake of Women and Shudras who did not have qualification to access Vēdas
- to show the way to overcome accumulated sins
- to show the means to realise reality
- to explain the nature of impediments and enablement; and to achieve the world beyond
- to show how to get liberation through the knowledge of dharma
- it conveys the essence of all Vēdas.
- by studying Gīta one gains insight into the transcendental knowledge (kēvala-jnāna) of God.
Therefore, it is said:
"Sustainers of the universe, the lord Brahma, Rudra and others saw people in the world suffering as they were denied access to Vēdas. They were denied access as they were considered as women or as not qualified."
"Devas prayed to supreme among beings (Purushottama), requesting him to provide the means to end suffering. The pleased God appeared as Vyāsa."
"He explained in Mahabharata those topics which are not mentioned in the Vēdas. It covered those topics taught during His other avatars. They give knowledge pertaining to ‘atman’. It also includes insight into the knowledge of Vēdas."
"The fifth Veda comprising the Bharata, the Pancharatra, the original Ramayana and the Bhagavata Purana are superior to Vēdas. It is compiled by the Vyāsa, the authority on sacred texts."
- states Narayana Ashtaksharakalpa.
“Even the most intelligent does not comprehend it (fully), while few things everyone can understand. Sages say multiple meanings exist for the Bhārata.”- States Upanaradiya.
"Lord Vishnu composed Mahābhārata at the request of lord Brahma and others. It has tenfold meaning everywhere, which can’t be grasped by all." - states Naradīya.
"He (Vyāsa) composed Bharata as fifth Veda, which is the knowledge of elixir. It has tenfold meaning everywhere. It teaches primarily Vishnu, provides insight into life beyond, and is superior to Vēdas." - states Skanda Purana.
“Even if a brahmin is educated in four Vēdas, Upanishads, and six shastras, he is not considered as clever, if he is not wholesomely educated in the Puranas.” - Mahābhārata 1.1.268
"From historical epics and puranas, one must substantiate the Vēdas. The Vēdas say–'I am afraid of the people with limited knowledge as they are going to spread wrong knowledge of me.'" - Mahābhārata 1.1.293
"The Mahābhārata can be understood as the story of humans, or as a story of theists, or on deeper scrutiny as the story of those who move above (i.e. devas and the principles represented by them)." - Mahābhārata 1.1.66
“In olden days, instructed by Sage Vyāsa, Brahma and other gods assembled along with all the sages at one place and tried to weigh the Mahābhārata compared to all the Vēdas. They found the Mahābhārata to be heavier regarding principles.”–Brahmanda Purana
"As it is most significant and heavier, it is called the Mahābhārata. One who knows this etymological meaning (of Mahābhārata) will get rid of all the sins." - Mahābhārata 1.1.300
“Whatever is present here (in Mahabharata) only exists elsewhere; What is not present here is not to be found anywhere.” - Mahābhārata 1.5.50
"The Virāta canto and the Udyōga cantos are the essence" - Mahābhārata 1.1.89
When we analyse the above statements, and also look at the content that has come through the disciple succession of sages (risi-sampradaya), the following sentence:
“Who else other than lord Pundarikaksha can write the Mahabharata?”
Statements referred so far which provide insight into the Puranic texts can't be insignificant.
“How can otherwise all the sins dissolve just by the imparted knowledge of Mahābhārata?”
- is a famous traditional quote.
Why is it not possible for others (other than Vyasa) to create (Mahabharata)? The praise for the author (of Mahabharata) is coming from other smriti texts as well. It is not just for the scholarship displayed by the author, or for the instrumentality of his composing (Mahabharata, but for him being the supreme God, Pundarikaksha). Narration of similar facts is present in other texts as well.
The subsection pertaining to Gīta which is in the form of a conversation between Krishna and Arjuna, contains the summary of Mahābhārata. It is like the nectar extracted from the fragrant coral jasmine flower called the Bharata. Therefore, it is said–
"One should study and understand the Bharata among all scriptures. Within Bharata, study both the Gīta and the Vishnu-Sahasranama." - States Maha-Kaurma Purana.
“The performance of right dharma (as shown in Gīta) results in the realisation of Brahman; Once firmly established, it results in liberation and further bliss.” - ma. bhā.13.16.12.
We find such other statements as well.
