Gīta Tātparya Introduction
समस्तगुणसम्पूर्णं सर्वदोषविवर्जितम्। नारायणं नमस्कृत्य गीतातात्पर्यमुच्यते॥
samastaguṇasampūrṇaṁ sarvadōṣavivarjitam। nārāyaṇaṁ namaskr̥tya gītātātparyamucyatē॥
Offering respectful obeisance to the all-pervading Narayana, one who is complete with all auspicious qualities and devoid of any defects, I provide the purport of Gita.
[samastaguṇasampūrṇaṁ = one who is complete with all auspicious qualities; sarvadōṣavivarjitam = devoid of any defects; nārāyaṇaṁ namaskr̥tya = I salute the all-pervading one; gītātātparyamucyatē = provide the purport of Gita;]
Summary
Vyasa is the divine incarnation of lord Narayana. The Mahabharata, composed by Vyasa, is authentic and superior even to Vedas. It is capable of giving liberation to the aspirants. The Bhagavad Gīta and Vishnu-Sahasranāma are the essence of Mahabharata. Arjuna, being the incarnation of demigod Indra (Deva), is eligible to receive higher knowledge. He is being instructed to re-establish his deteriorated wisdom.
Primary message of Gita is: One should perform one’s own duty, 'swa-dharma', as a worship to God. We should abandon anything opposed to our duties. The Bhagavan, the divine God, is different from everybody and everything else. Everything is under his control. He is not under the control of anything. He is superior to everything else. All auspicious qualities are complete in him. All scriptures are there to explain Him. Therefore, from His knowledge alone, one can get liberated. It is clarified that none can possibly remain actionless, even a jnanin. Everyone should follow their own unique duties, 'swa-dharma'. Only liberated souls, who can remain continuously in 'atman' forever, have no other duty to perform.
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शास्त्रेषु भारतं सारं तत्र नामसहस्रकम्। वैष्णवं कृष्णगीता च तज्ज्ञानान्मुच्यतेञ्जसा॥
śāstrēṣu bhārataṁ sāraṁ tatra nāmasahasrakam। vaiṣṇavaṁ kr̥ṣṇagītā ca tajjñānānmucyatēñjasā॥
[śāstrēṣu bhārataṁ sāraṁ = among the scriptures, the Mahabharata is the essence; tatra nāmasahasrakam vaiṣṇavaṁ = within it the thousand names of Vishnu (Vishnu-sahasranamam); kr̥ṣṇagītā ca = and the Bhagavad Gita; tajjñānānmucyatēñjasā = from its knowledge it is possible to get liberated;]
“The Mahabharata is the essence of the scriptures. Within Mahabharata, the Bhagavad Gita and the thousand names of Vishnu (Vishnu-sahasra-nāma) are the essence. It is possible to get liberated from its knowledge.”
न भारतसमं शास्त्रं कुत एवानयोः समम्। भारतं सर्ववेदाश्च तुलामारोपिताः पुरा॥
na bhāratasamaṁ śāstraṁ kuta ēvānayōḥ samam। bhārataṁ sarvavēdāśca tulāmārōpitāḥ purā॥
[na bhāratasamaṁ śāstraṁ = there is no scripture that is equal to the Mahabharata; kuta ēvānayōḥ samam = how can there be anything that is superior; bhārataṁ sarvavēdāśca = when Bharata was compared with all the Vedas; tulāmārōpitāḥ purā = it (Bharata) was found to be heavier;]
“When there is no scripture that is equal to the Mahabharata, how can there be anything that is superior? When the Bharata was compared with all the Vedas, the Bharata was found to be heavier.”
देवैर्ब्रह्मादिभिः सर्वैर्ऋषिभिश्च समन्वितैः। व्यासस्यैवाज्ञया तत्र त्वत्यरिच्यत भारतम्। महत्त्वाद् भारवत्त्वाच्च महाभारतमुच्यते॥ निरुक्तमस्य यो वेद सर्वपापैः प्रमुच्यते।
dēvairbrahmādibhiḥ sarvairr̥ṣibhiśca samanvitaiḥ। vyāsasyaivājñayā tatra tvatyaricyata bhāratam। mahattvād bhāravattvācca mahābhāratamucyatē॥ niruktamasya yō vēda sarvapāpaiḥ pramucyatē।
[dēvairbrahmādibhiḥ = lord Brahma and other Gods; sarvairr̥ṣibhiśca = all sages as well; samanvitaiḥ = assembled; vyāsasyaivājñayā = ordered by sage Vyasa; tatra = there; tvatyaricyata bhāratam = analysed Mahabharata; mahattvād = as it is of significance; bhāravattvācca = is heavy with principles; mahābhāratamucyatē = it was called Mahabharata, the significant and heaviest; niruktamasya = knows etymological meaning of; yō = One who; vēda = knows; sarvapāpaiḥ = all sins; pramucyatē = overcomes;]
“Lord Brahma, Gods, and all sages assembled and analysed Mahabhartata, ordered by sage Vyasa. They called it Mahabharata (maha='significant', bharata='heavy') as it was most significant and heavy with principles,. The one who knows this etymological meaning (of Mahabharata) overcomes all the sins.”
"स्वयं नारायणो देवैर्ब्रह्मरुद्रेन्द्रपूर्वकैः॥ अर्थितो व्यासतां प्राप्य केवलं तत्त्वनिर्णयम्। चकार पञ्चमं वेदं महाभारतसञ्ज्ञितम्॥"
"svayaṁ nārāyaṇō dēvairbrahmarudrēndrapūrvakaiḥ॥ arthitō vyāsatāṁ prāpya kēvalaṁ tattvanirṇayam। cakāra pañcamaṁ vēdaṁ mahābhāratasañjñitam॥"
[svayaṁ nārāyaṇō = Narayana himself; dēvairbrahmarudrēndrapūrvakaiḥ = prayed by lord Brahma, Rudra, and Indira; arthitō = appeared in the form of; vyāsatāṁ = sage Vyasa; prāpya = obtained; kēvalaṁ = the absolute; tattvanirṇayam = establish the truth about the principles governing reality; cakāra = recited by him; pañcamaṁ vēdaṁ = the fifth Veda; mahābhāratasañjñitam = the Mahabharata ornament;]
“Brahma, Rudra, and Indra prayed to the Lord Nārāyana. Then the Lord Nārāyana appeared as sage Vyasa and recited Mahabharata. The ornament Mahabharata, the fifth Veda, was obtained by them to establish absolute truth about the principles governing reality.”
- इति ब्रह्माण्डे।
- iti brahmāṇḍē।
-states Brahmanda Purana.
तत्र साक्षादिन्द्रावतारमुत्तमाधिकारिणमात्मनः प्रियतमर्जुनं क्षत्रियाणां विशेषतोपि परमधर्मं नारायणद्वितदनुबन्धिनिग्रहं बन्धुस्नेहादधर्मत्वेनाशङ्क्य ततो निवृत्तप्रायं स्वविहितवृत्त्या भक्त्या भगवदाराधनमेव परमो धर्मः, तद्विरुद्धः सर्वोप्यधर्मः, भगवदधीनत्वात् सर्वस्येति बोधयति भगवान् नारायणः।
tatra sākṣādindrāvatāramuttamādhikāriṇamātmanaḥ priyatamarjunaṁ kṣatriyāṇāṁ viśēṣatōpi paramadharmaṁ nārāyaṇadvitadanubandhinigrahaṁ bandhusnēhādadharmatvēnāśaṅkya tatō nivr̥ttaprāyaṁ svavihitavr̥ttyā bhaktyā bhagavadārādhanamēva paramō dharmaḥ, tadviruddhaḥ sarvōpyadharmaḥ, bhagavadadhīnatvāt sarvasyēti bōdhayati bhagavān nārāyaṇaḥ।
[tatra = here; sākṣādindrāvatāramuttamādhikāriṇamātmanaḥ = who is the direct incarnation of lord Indra, a very capable individual to receive higher knowledge; priyatamarjunaṁ = affectionately dear Arjuna; kṣatriyāṇāṁ = for a warrior; viśēṣatōpi paramadharmaṁ = it is a highest duty; nārāyaṇadvitadanubandhinigrahaṁ = by Narayana, to destroy the bondage towards dear ones; bandhusnēhādadharmatvēnāśaṅkya = when unable to perform his duty due to the attachment towards relatives; tatō nivr̥ttaprāyaṁ = when vacillates from the duty; svavihitavr̥ttyā = performing one's own prescribed duty; bhaktyā bhagavadārādhanamēva = as a worship to God with devotion; paramō dharmaḥ = is the highest Dharma; tadviruddhaḥ sarvōpyadharmaḥ = anything that is opposed to it is Adharma; bhagavadadhīnatvāt = under the control of God; sarvasyēti = everything is; bōdhayati bhagavān nārāyaṇaḥ = so teaches lord Narayana; ]
Here (in Bhagavad Gita), Narayana is teaching affectionate Arjuna, who is the direct incarnation of lord Indra, a very capable individual to receive higher knowledge. When Arjuna vacillates from the special duty of a warrior because of attachment towards his relatives, the teaching is imparted to destroy his bondage towards dear ones.
The lord Narayana teaches, "Performing one's own duty with devotion, as a worship to God, is the highest Dharma. Anything that is opposed to it is Adharma. Everything is under the control of God."
सर्वं चैतदत्रैवावगम्यते –
sarvaṁ caitadatraivāvagamyatē–
[sarvaṁ ca = all; ētad = these; atraiva avagamyatē = ascertained by following;]
The above facts can be ascertained by following testimonials:
"अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥" (२-३३)
"atha cēttvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi । tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi॥" (B.G. 2-33)
“But, if you do not wage this righteous war, you will incur sin by abandoning your own duty and losing honour.” - B.G. 2-33
इत्यादिना युद्धस्य स्वधर्मत्वम्।
ityādinā yuddhasya svadharmatvam।
[ityādinā = Such statements reiterate the importance of; yuddhasya = war as; svadharmatvam = one's own duty]
Such statements reiterate the importance of war as 'swadharma', one's own duty (for warrior Arjuna).
यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिदि्धं विन्दति मानवः॥ (१८-४६)
yataḥ pravr̥ttirbhūtānāṁ yēna sarvamidaṁ tatam। svakarmaṇā tamabhyarcya sididhaṁ vindati mānavaḥ॥ (18-46)
“Having worshipped him through performing his own duty, from whom all beings derive their activity, by whom all this is pervaded, man attains the goal.” - B.G 18-46
श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात्। स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥ (१८-४७)
śrēyān svadharmō viguṇaḥ paradharmāt svanuṣṭhitāt। svadharmē nidhanaṁ śrēyaḥ paradharmō bhayāvahaḥ॥ (18-47)
“Better is one’s own duty though imperfectly done than the duty of another though well executed. He who does the duties enjoined in accordance with his nature does not incur sin.” - B.G 18-47
सर्वगुह्यतमं भूयः श्रुणु मे परमं वचः । इष्टोसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥
sarvaguhyatamaṁ bhūyaḥ śr̥r̥ṇu mē paramaṁ vacaḥ। iṣṭōsi mē dr̥ḍhamiti tatō vakṣyāmi tē hitam॥ (18-64)
“Listen again to my supreme word, the most secret of all. You are certainly beloved of me and therefore I shall tell you what is good for you.” - B.G 18-64
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोसि मे॥
manmanā bhava madbhaktō madyājī māṁ namaskuru। māmēvaiṣyasi satyaṁ tē pratijānē priyōsi mē॥ (18-65)
“Fix your mind on me, be my devotee, sacrifice to me, prostrate before me; you will reach me alone; this is true. I promise you are dear to me.” - B.G 18-65
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥ (१८-६६)
sarvadharmān parityajya māmēkaṁ śaraṇaṁ vraja। ahaṁ tvā sarvapāpēbhyō mōkṣayiṣyāmi mā śucaḥ॥ (18-66)
"Having given up all duties not pleasing to me, come to me alone as your refuge; I shall liberate you from all sins; be not grieved." - B.G 18-66
इत्यादिना स्वधर्मेणैव भगवदाराधनस्यैव कर्तव्यत्वं तदन्यस्य त्याज्यत्वं च ।
ityādinā svadharmēṇaiva bhagavadārādhanasyaiva kartavyatvaṁ tadanyasya tyājyatvaṁ ca ।
These indicate worshipping the God through swadharma, doing one’s own natural duty, is desired. Other activities should be abandoned.
नाहं वेदैर्न तपसा न दानेन न चेज्यया। शक्य एवं विधो द्रष्टुं दृष्टवानसि मां यथा॥ (११-५३)
nāhaṁ vēdairna tapasā na dānēna na cējyayā। śakya ēvaṁ vidhō draṣṭuṁ dr̥ṣṭavānasi māṁ yathā॥ (11-53)
“I cannot be seen in the form now seen by you either by the study of vedas, or by means of austerities, or gifts, or sacrifices.” (B.G 11-53)
भक्त्या त्वनन्यया शक्य अहमेवंविधोर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप॥ (११-५४)
bhaktyā tvananyayā śakya ahamēvaṁvidhōrjuna। jñātuṁ draṣṭuṁ ca tattvēna pravēṣṭuṁ ca parantapa॥ (11-54)
“But O Partha, by unswerving devotion to me alone, I may be seen this way, truly known, and reached.” - B.G 11-54
इत्यादिना विष्णुभक्तेरेव सर्वसाधनोत्तमत्वं परोक्षापरोक्षज्ञानयोर्ज्ञानिनोपि मोक्षस्य तदधीनत्वं च।
ityādinā viṣṇubhaktērēva sarvasādhanōttamatvaṁ parōkṣāparōkṣajñānayōrjñāninōpi mōkṣasya tadadhīnatvaṁ ca।
[ityādinā = These indicate; viṣṇu bhaktiḥ ēva = devotion to Lord Vishnu only is; sarva sādhanaḥ uttamatvaṁ = the most superior method among various practices; parōkṣa aparōkṣa jñānayōḥ jñāninaḥ = acquisition of knowledge, transcendental knowledge by enlightened; api = as well / also; mōkṣasya = their liberation; tad adhīnatvaṁ ca = are under his (Vishnu's) control;]
These show devotion to Lord Vishnu only is the most superior method among various practices. Acquisition of knowledge, transcendental knowledge by the enlightened, and their liberation is under His (Vishnu’s) control.
मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः। निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव॥ (११-५५)
matkarmakr̥nmatparamō madbhaktaḥ saṅgavarjitaḥ। nirvairaḥ sarvabhūtēṣu yaḥ sa māmēti pāṇḍava॥ (11-55)
“He who does duties to me, to whom I am the supreme being, who is my devotee, who is free from attachment to fruits of action, and who is no enemy to other beings, come on to me, O Pandava.” - B.G 11-55
इत्यादिना भक्तस्यापि तत्कर्म विकर्मत्यागश्च।
ityādinā bhaktasyāpi tatkarma vikarmatyāgaśca।
[ityādinā = These indicate; bhaktasya api = even the devotees must; tat karma = perform their duties; vikarmaḥ tyāgaśca = and abandon the forbidden actions;]
These show even the devotees must perform their duties and abandon the forbidden actions.
कुरु कर्मैव तस्मात् त्वं पूर्वैः पूर्वतरं कृतम् । (एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ ४-१५॥)
kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kr̥tam । (ēvaṁ jñātvā kr̥taṁ karma pūrvairapi mumukṣubhiḥ । kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kr̥tam ॥ 4-15॥)
“With that knowledge of me, duty was performed even by ancients who sought liberation. Therefore, do actions performed by ancients and handed down from time immemorial.” - B.G 4-15
इत्यादिना ज्ञानिनोपि भगवत्कर्म।
ityādinā jñāninōpi bhagavatkarma।
[ityādinā = Such statements indicate; jñāninōpi = even the enlightened must; bhagavatkarma = continue to perform the action as a worship to lord;]
Such statements show even the enlightened (a jnanin) must continue to perform the action as a worship to the lord.
सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम। देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः॥ (११-५२)
sudurdarśamidaṁ rūpaṁ dr̥ṣṭavānasi yanmama। dēvā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ॥ (11-52)
“This form of mine which you are beholding is hard to see. Even the gods are always anxious and long to behold this form.” - B.G 11-52
इष्टोसि मे दृढमिति ततो वक्ष्यामि ते हितम् । (१८-६४)
iṣṭōsi mē dr̥ḍhamiti tatō vakṣyāmi tē hitam । (18-64)
“You are certainly beloved to me and therefore, I shall tell you what is good for you.” - B.G 18-64
दैवीसम्पद्विमोक्षाय निबन्धायासुरी मता। मा शुचः सम्पदं दैवीमभिजातोसि पाण्डव॥ (१६-५)
daivīsampadvimōkṣāya nibandhāyāsurī matā। mā śucaḥ sampadaṁ daivīmabhijātōsi pāṇḍava॥ (16-5)
“Divine nature is for salvation while demoniacal nature is for bondage. O Arjuna, grieve not! You are born with divine nature.” - B.G 16-5
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः। भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्॥ (९-१३)
mahātmānastu māṁ pārtha daivīṁ prakr̥timāśritāḥ। bhajantyananyamanasō jñātvā bhūtādimavyayam॥ (9-13)
“But O Partha, the Mahatmas, who possess the qualities of those who are eligible for liberation, know me as the cause of all beings and worship me with an undistracted mind.” - B.G 9-13
दर्शयामास पार्थाय परमं रूपमैश्वरम् । (११-९)
darśayāmāsa pārthāya paramaṁ rūpamaiśvaram । (11-9)
“Then showed to Arjuna his Supreme and Divine form.” - B.G 11-9
इत्यादिनार्जुनस्योत्तमाधिकारित्वमपरोक्षज्ञानित्वं च।
ityādinārjunasyōttamādhikāritvamaparōkṣajñānitvaṁ ca।
[ityādinām = these statements indicate; arjunasya = Arjuna is eligible; uttamādhikāritvam = to learn higher knowledge; aparōkṣa jñānitvaṁ ca = and is capable of attaining the transcendental knowledge; ]
These statements show Arjuna is eligible to learn higher knowledge and is capable of attaining the transcendental knowledge.
न मे विदुः सुरगणाः प्रभवं न महर्षयः। अहमादिर्हि देवानां महर्षीणां च सर्वशः॥ (१०-२)
na mē viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ। ahamādirhi dēvānāṁ maharṣīṇāṁ ca sarvaśaḥ॥ (10-2)
“Neither the hosts of gods nor the great sages know my birth or glory; for I am verily the prime source of all the gods and the great sages.” - B.G 10-2
यो मामजमनादिं च वेत्ति लोकमहेश्वरम्। असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते॥ (१०-३)
yō māmajamanādiṁ ca vētti lōkamahēśvaram। asammūḍhaḥ sa martyēṣu sarvapāpaiḥ pramucyatē॥ (10-3)
“He who knows me as the unborn, the prime mover, and as the supreme Lord of the Universe, is the one amongst men that is not deluded and that is freed from all sins.” - B.G 10-3
बुदि्धर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः। (१०-४, ५) (बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः। सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०-४॥ अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः। भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०-५॥)
budidharjñānamasammōhaḥ kṣamā satyaṁ damaḥ śamaḥ। (10-4, 5) (buddhirjñānamasammōhaḥ kṣamā satyaṁ damaḥ śamaḥ। sukhaṁ duḥkhaṁ bhavō'bhāvō bhayaṁ cābhayamēva ca ॥ 10-4॥ ahiṁsā samatā tuṣṭistapō dānaṁ yaśō'yaśaḥ। bhavanti bhāvā bhūtānāṁ matta ēva pr̥thagvidhāḥ ॥ 10-5॥)
“Intelligence, knowledge, non-delusion, forbearance, truthfulness, self-restraint, focusing the mind on the Lord, pleasure, pain, creation and sustenance, fear and fearlessness, harmlessness, equanimity, contentment, charity, fame and ill-fame - all these various determinations of beings, emanate from me only.” - B.G 10-4,5
"महर्षयः सप्त पूर्वे" ... । (१०-६) (महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा । मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०-६॥)
"maharṣayaḥ sapta pūrvē" ... । (10-6) (maharṣayaḥ sapta pūrvē catvārō manavastathā । madbhāvā mānasā jātā yēṣāṁ lōka imāḥ prajāḥ ॥ 10-6॥)
“The seven great Rishis of the preceding creation (manvanthara) and the four Manus born of the mind of Brahma are born of me. So also, the people in this world who have descended from them.” - B.G 10-6
"एतां विभूतिं योगं च" ... । (१०-७) (एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः। सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ १०-७॥)
"ētāṁ vibhūtiṁ yōgaṁ ca" ... । (10-7) (ētāṁ vibhūtiṁ yōgaṁ ca mama yō vētti tattvataḥ। sō'vikampēna yōgēna yujyatē nātra saṁśayaḥ ॥ 10-7॥)
“He who exactly understands the supreme nature and power of mine becomes endowed with unfaltering yoga. There is no doubt about this.” - B.G 10-7
अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते। इति मत्वा भजन्ते मां बुधा भावसमन्विताः॥ (१०-८)
ahaṁ sarvasya prabhavō mattaḥ sarvaṁ pravartatē। iti matvā bhajantē māṁ budhā bhāvasamanvitāḥ॥ (10-8)
“I am the origin of all and from me everything proceeds. Understanding thus the wise worship and contemplate on me with complete devotion.” - B.G 10-8
तेषामेवानुकम्पार्थमहमज्ञानजं तमः। नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ १०-११॥
tēṣāmēvānukampārthamahamajñānajaṁ tamaḥ। nāśayāmyātmabhāvasthō jñānadīpēna bhāsvatā ॥ 10-11॥
“Just out of pure mercy for them, seated in their minds, I dispel the bounds of misery born of ignorance by shining the light of wisdom.” - B.G 10-11
"तेषामहं समुद्धर्ता मृत्युसंसारसागरात्"। (तेषामहं समुद्धर्ता मृत्युसंसारसागरात्। भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥१२-७॥)
"tēṣāmahaṁ samuddhartā mr̥tyusaṁsārasāgarāt"। (tēṣāmahaṁ samuddhartā mr̥tyusaṁsārasāgarāt। bhavāmi nacirātpārtha mayyāvēśitacētasām ॥12-7॥)
“O Partha, I save those who have set their minds on me and saved by me they are delivered from the ocean of transmigration." - B.G 12-7
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्। सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ (५-२९)
bhōktāraṁ yajñatapasāṁ sarvalōkamahēśvaram। suhr̥daṁ sarvabhūtānāṁ jñātvā māṁ śāntimr̥cchati ॥ (5-29)
“Having contemplated on me as the enjoyer of sacrifices and penance, as the great ruler of all the worlds, as the friend of all beings, and as the giver of salvation, he sees me and attains liberation.” - B.G 5-29
ज्ञानं तेहं सविज्ञानमिदं वक्ष्याम्यशेषतः। यज्ज्ञात्वा नेह भूयोन्यज्ज्ञातव्यमवशिष्यते ॥ (७-२)
jñānaṁ tēhaṁ savijñānamidaṁ vakṣyāmyaśēṣataḥ। yajjñātvā nēha bhūyōnyajjñātavyamavaśiṣyatē ॥ (7-2)
“I shall describe to you in outline and as well as in detail the full knowledge of my glory, by knowing which nothing else remains in this world further to be known.” - B.G 7-2
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा। (एतद्योनीनि भूतानि सर्वाणीत्युपधारय। अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७-६॥)
ahaṁ kr̥tsnasya jagataḥ prabhavaḥ pralayastathā। (ētadyōnīni bhūtāni sarvāṇītyupadhāraya। ahaṁ kr̥tsnasya jagataḥ prabhavaḥ pralayastathā ॥ 7-6॥)
"Know that all souls with the bodies have their origin in the intelligent and non-intelligent Prakrti. I am the original cause, the prime mover of the creation and dissolution of the whole universe." - B.G 7-6
मत्तः परतरं नान्यत् किञ्चिदस्ति धनञ्जय॥ मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव। (७-७)
mattaḥ parataraṁ nānyat kiñcidasti dhanañjaya॥ mayi sarvamidaṁ prōtaṁ sūtrē maṇigaṇā iva। (7-7)
“O Dhananjaya, there is nothing whatsoever higher than me. All this is strung as it were on me as rows of pearls on a string.” - B.G 7-7
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे। ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ९-१॥
idaṁ tu tē guhyatamaṁ pravakṣyāmyanasūyavē। jñānaṁ vijñānasahitaṁ yajjñātvā mōkṣyasē'śubhāt ॥ 9-1॥
“To you who are devoid of the carping spirit, I shall communicate knowledge of God combined with the most profound secret of knowledge. By knowing it you will be freed from evil.” - B.G 9-1
"राजविद्या राजगुह्यम्" ... । (राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्। प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९-२॥)
"rājavidyā rājaguhyam" ... । (rājavidyā rājaguhyaṁ pavitramidamuttamam। pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartumavyayam ॥ 9-2॥)
“This is the sovereign knowledge, the sovereign secret, holy and excellent, the means by which God is realised, the means of knowing dharma, easy to achieve and everlasting.” - B.G 9-2
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना। मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ (९-४)
mayā tatamidaṁ sarvaṁ jagadavyaktamūrtinā। matsthāni sarvabhūtāni na cāhaṁ tēṣvavasthitaḥ ॥ (9-4)
“The entire world is pervaded by me of the unmanifest form. I support all beings, but I do not support myself on any of them.” - B.G 9-4
"भूतभृन्न च भूतस्थः" ... । (न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ९-५॥)
"bhūtabhr̥nna ca bhūtasthaḥ" ... । (na ca matsthāni bhūtāni paśya mē yōgamaiśvaram । bhūtabhr̥nna ca bhūtasthō mamātmā bhūtabhāvanaḥ ॥ 9-5॥)
“The beings are not resting on me. Behold my supreme power, myself, am the creator, am the supporter for all beings, I do not seek support in them.” - B.G 9-5
"न त्वत्समोस्त्यभ्यधिकः कुतोन्यः" (पितासि लोकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान् । न त्वत्समोऽस्त्यभ्यधिकः कुतोऽन्यो लोकत्रयेऽप्यप्रतिमप्रभाव ॥ ११-४३॥)
"na tvatsamōstyabhyadhikaḥ kutōnyaḥ" (pitāsi lōkasya carācarasya tvamasya pūjyaśca gururgarīyān । na tvatsamō'styabhyadhikaḥ kutō'nyō lōkatrayē'pyapratimaprabhāva ॥ 11-43॥)
“You are the father of the moving and the unmoving world. You are the unmoving world. You are the worshipful and the supreme venerable teacher of this world; there is none equal to you; O Thou of matchless glory, how then could there be one greater than you in the three worlds?” - B.G 11-43
परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्। (परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४-१॥)
paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam। (paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam । yajjñātvā munayaḥ sarvē parāṁ siddhimitō gatāḥ ॥ 14-1॥)
“I shall tell you once more the Supreme knowledge that is quite different from what has been hitherto described, having known which all sages have attained the perfect stage after this life.” - B.G 14-1
मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम्। सम्भवः सर्वभूतानां ततो भवति भारत ॥ १४-३॥
mama yōnirmahad brahma tasmingarbhaṁ dadhāmyaham। sambhavaḥ sarvabhūtānāṁ tatō bhavati bhārata ॥ 14-3॥
“O Bharata, the intelligent Prakrti is my wife and in that Prakrti I deposit the Germ and from it comes the birth of all beings.” - B.G 14-3
ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च। शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ १४-२७॥
brahmaṇō hi pratiṣṭhāhamamr̥tasyāvyayasya ca। śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥ 14-27॥
“I am the real supporter of insentient prakrti, the imperishable everlasting realised souls, the eternal dharma, and also the absolute bliss.” - B.G 14-27
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च। क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५-१६॥
dvāvimau puruṣau lōkē kṣaraścākṣara ēva ca। kṣaraḥ sarvāṇi bhūtāni kūṭasthō'kṣara ucyatē ॥ 15-16॥
“In this world of Purushas there are two kinds of principles, that which is perishable (kshara) and that which is imperishable (akshara). All beings are termed as perishable. That unchanging principle is called akshara.” - B.G 15-16
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः। यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५-१७॥
uttamaḥ puruṣastvanyaḥ paramātmētyudāhr̥taḥ। yō lōkatrayamāviśya bibhartyavyaya īśvaraḥ ॥ 15-17॥
“The most exalted person is different from both Ksara and Aksara and is described as Paramatman, the Supreme Lord. Entering the three worlds, he sustains them and is the imperishable ruler of supreme powers that staggers imagination.” - B.G 15-17
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५-१८॥
yasmātkṣaramatītō'hamakṣarādapi cōttamaḥ । atō'smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ ॥ 15-18॥
“Because I surpass Ksara, the perishable, and that I am far superior to Akshara, the imperishable, I am known as the Purushottama, both in the works of seers and in the Vedas.” - B.G 15-18
यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५-१९॥
yō māmēvamasammūḍhō jānāti puruṣōttamam । sa sarvavidbhajati māṁ sarvabhāvēna bhārata ॥ 15-19॥
“O Bharata, he who thus without delusion knows me to be the supreme Lord, he is the knower of the scriptures, and worships me with full-fledged devotion.” - B.G 15-19
इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५-२०॥
iti guhyatamaṁ śāstramidamuktaṁ mayānagha । ētadbuddhvā buddhimānsyātkr̥takr̥tyaśca bhārata ॥ 15-20॥
“I imparted this most secret text to you, O Bharata. Sinless one, having known this, a man will become wise, realise the Lord and attain salvation.” - B.G 15-20
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३-२२॥
na mē pārthāsti kartavyaṁ triṣu lōkēṣu kiñcana। nānavāptamavāptavyaṁ varta ēva ca karmaṇi ॥ 3-22॥
“O Partha, surely there is nothing in the three worlds that I should do. There is nothing un-attained, nor to be attained by me. Yet I am ever engaged in action.” - B.G 3-22
इत्यादिना सर्वस्माद् भगवतो भेदः, सर्वस्य तदधीनत्वं, तस्यानन्याधीनत्वं, सर्वोत्तमत्वं, सर्वगुणपूर्णत्वं, सर्वशास्त्राणां तत्परत्वं, तथा तज्ज्ञानादेव मोक्ष इत्यादि।
ityādinā sarvasmād bhagavatō bhēdaḥ, sarvasya tadadhīnatvaṁ, tasyānanyādhīnatvaṁ, sarvōttamatvaṁ, sarvaguṇapūrṇatvaṁ, sarvaśāstrāṇāṁ tatparatvaṁ, tathā tajjñānādēva mōkṣa ityādi।
[ityādinā = from the above hymns of Bhagavad Gita, we come to realise; sarvasmād bhagavatō bhēdaḥ = the Bhagavan, the divine God is different from everybody else; sarvasya tad adhīnatvaṁ = everything is under his control; tasya na anya adhīnatvaṁ = he is not under the control of anything; savāḥ uttamatvaṁ = he is superior to everything else; sarvaguṇa pūrṇatvaṁ = all auspicious qualities are complete in him; sarvaśāstrāṇāṁ tat paratvaṁ = all scriptures are there to elucidate Him; tathā = therefore; tat jñānād ēva = from His knowledge alone; mōkṣa ityādi = one can get liberated;]
From the above hymns of Bhagavad Gita, we come to realise:
- The Bhagavan, the divine God, is different from everybody else
- Everything is under his control
- He is not under the control of anything
- He is superior to everything else
- all auspicious qualities are complete in him
- All scriptures are there to elucidate Him
- From His knowledge alone, one can get liberated.
अधा ते विष्णो विदुषा चिदर्ध्यः स्तोमो यज्ञश्च राध्यो हविष्मता। पश्यन्नपीममात्मानं कुर्यात् कर्माविचारयन्। यदात्मनः सुनियतमानन्दोत्कर्षमाप्नुयात्। (ऋ.मं १, सू. १५६-१)
adhā tē viṣṇō viduṣā cidardhyaḥ stōmō yajñaśca rādhyō haviṣmatā। paśyannapīmamātmānaṁ kuryāt karmāvicārayan। yadātmanaḥ suniyatamānandōtkarṣamāpnuyāt। (r̥.maṁ 1, sū. 156-1)
[adhā tē viṣṇō = Oh Vishnu! Those who; viduṣā cidardhyaḥ = are in pursuit of intellect; stōmō yajñaśca = perform sacrifices; rādhyō haviṣmatā = must pray and worship you; paśyannapīmamātmānaṁ = even those who have realised and seen the supreme soul; kuryāt karmāvicārayan = perform prescribed actions after deliberation; yadātmanaḥ = for the sake of atman, God only; suniyatamānandōtkarṣamāpnuyāt = and obtain increased bliss;]
"Oh Vishnu! Those who perform sacrifices, and those who are in pursuit of intellect, both must pray and worship you. Even those who have realised and seen the supreme soul perform prescribed actions after deliberation for the sake of the God only and get increased bliss."
भक्त्या प्रसन्नः परमो दद्याज्ज्ञानमनाकुलम्। भक्तिं च भूयसीं ताभ्यां प्रसन्नो दर्शनं व्रजेत्। ततोपि भूयसीं भक्तिं दद्यात्ताभ्यां विमोचयेत्॥
bhaktyā prasannaḥ paramō dadyājjñānamanākulam। bhaktiṁ ca bhūyasīṁ tābhyāṁ prasannō darśanaṁ vrajēt। tatōpi bhūyasīṁ bhaktiṁ dadyāttābhyāṁ vimōcayēt॥
[bhaktyā prasannaḥ = satisfied from devotion; paramō dadyājjñānamanākulam = the supreme being gives the required knowledge; bhaktiṁ ca bhūyasīṁ = when a devotee worships further with pure devotion; tābhyāṁ prasannō = having satisfied; darśanaṁ vrajēt = he grants his direct vision; tatōpi bhūyasīṁ bhaktiṁ = when a devotee exerts himself further with qualified pure devotion; dadyāttābhyāṁ vimōcayēt = he grants him Moksha, the liberation;]
“The supreme being satisfied from devotion gives the required knowledge. When a devotee worships further with pure devotion, having satisfied, he grants his direct vision (darshana). When a devotee exerts himself further with qualified pure devotion, he grants him Moksha, the liberation.”
मुक्तोपि तद्वशो नित्यं भूयो भक्तिसमन्वितः। सान्द्रानन्दस्वरूपैव भक्तिर्नैवात्र साधनम्॥
muktōpi tadvaśō nityaṁ bhūyō bhaktisamanvitaḥ। sāndrānandasvarūpaiva bhaktirnaivātra sādhanam॥
[muktōpi tadvaśō = the liberated are under the control of God; nityaṁ bhūyō bhaktisamanvitaḥ = are always filled with qualified pure devotion; sāndrānandasvarūpaiva = the blissful devotion is their very nature; bhaktirnaivātra sādhanam = no more a means to attain the goal; ]
“The liberated are under the control of God and are always filled with qualified, pure devotion. The blissful devotion is their very nature and is no more a means to attain the goal.”
ब्रह्मरुद्ररमादिभ्योप्युत्तमत्वं स्वतन्त्रताम्। सर्वस्य तदधीनत्वं सर्वसद्गुणपूर्णताम्। निर्दोषत्वं च विज्ञाय विष्णोस्तत्राखिलाधिकः॥
brahmarudraramādibhyōpyuttamatvaṁ svatantratām। sarvasya tadadhīnatvaṁ sarvasadguṇapūrṇatām। nirdōṣatvaṁ ca vijñāya viṣṇōstatrākhilādhikaḥ॥
[brahmarudraramādibhyōpyuttamatvaṁ = is superior compared to Brahma, the creative principle, Rudra, the destructive principle, and Rama, the insentient; svatantratām = He is independent; sarvasya tadadhīnatvaṁ = all of them are under his control; sarvasadguṇapūrṇatām = all auspicious qualities are complete in him; nirdōṣatvaṁ ca = and is devoid of defects; vijñāya = has special knowledge; viṣṇōstatrākhilādhikaḥ = Lord of the Universe, Vishnu;]
“Lord of the Universe, Vishnu, is superior compared to Brahma, the creative principle, Rudra, the destructive principle, and Rama, the insentient. He is independent. All of them are under his control. All auspicious qualities are complete in him. He is devoid of defects and processes special knowledge.”
स्नेहो भक्तिरिति प्रोक्तः सर्वोपायोत्तमो मतः। तेनैव मोक्षो नान्येन दृष्ट्यादिः तत्र साधनम्॥
snēhō bhaktiriti prōktaḥ sarvōpāyōttamō mataḥ। tēnaiva mōkṣō nānyēna dr̥ṣṭyādiḥ tatra sādhanam॥
[snēhō bhaktiriti prōktaḥ = the loving friendship is devotion; sarvōpāyōttamō mataḥ = is considered the most superior solution; tēnaiva mōkṣō = from it only one gets liberation; nānyēna = not by other means; dr̥ṣṭyādiḥ = knowledge and others; tatra sādhanam = are only a means (towards devotion);]
“The loving friendship is devotion and is the most superior solution. From it, one gets liberation, not by other means. Knowledge and others are only a means towards devotion (bhakti).”
अधमाधिकारिणो मर्त्या मुक्तावृष्यादिकाः समाः। अधिकार्युत्तमा देवाः प्राणस्तत्रोत्तमोत्तमः।
adhamādhikāriṇō martyā muktāvr̥ṣyādikāḥ samāḥ। adhikāryuttamā dēvāḥ prāṇastatrōttamōttamaḥ।
[adhamādhikāriṇō martyā = those beings with death are of lower eligibility; muktāvr̥ṣyādikāḥ samāḥ = the liberated seers are of medium eligibility; adhikāryuttamā dēvāḥ = the ‘devas' (gods) are of higher eligibility; prāṇastatrōttamōttamaḥ = among them the Prana, the presiding deity of breath, is of highest eligibility;]
"Those beings with death are of lower eligibility. The liberated seers are of medium eligibility. The 'devas' (gods) are of higher eligibility, and among them the Prana, the presiding deity of breath, is of highest eligibility."
नैव देवपदं प्राप्ता ब्रह्मदर्शनवर्जिताः। तिरोहितं तथाप्येते शृण्वन्ति क्रीडयाथवा॥ बहुवारतदभ्यासात्तिरोभावोपि नो भवेत्। यथा व्यासानुशिष्टानां देवानां क्षत्रजन्मनाम्। पार्थानामतिरोधानं ज्ञानं सुस्थिरतां गतम्॥
naiva dēvapadaṁ prāptā brahmadarśanavarjitāḥ। tirōhitaṁ tathāpyētē śr̥ṇvanti krīḍayāthavā॥ bahuvāratadabhyāsāttirōbhāvōpi nō bhavēt। yathā vyāsānuśiṣṭānāṁ dēvānāṁ kṣatrajanmanām। pārthānāmatirōdhānaṁ jñānaṁ susthiratāṁ gatam॥
[naiva dēvapadaṁ prāptā = those who have obtained the status of gods; brahmadarśanavarjitāḥ = will not be devoid of the direct vision of God; tirōhitaṁ tathāpyētē = on one such occasion of downfall; śr̥ṇvanti krīḍayāthavā = engages in devotional activities as a play; bahuvāratadabhyāsāttirōbhāvōpi nō bhavēt = the lord Brahma who is devoid of such distractions and downfall; yathā vyāsānuśiṣṭānāṁ = they were instructed by sage Vyasa; dēvānāṁ kṣatrajanmanām pārthānāmatirōdhānaṁ = the gods (devas) were born in the warrior class as Pandavas; jñānaṁ susthiratāṁ gatam = and they regained their knowledge and stability of mind;]
“Those who attain the status of gods (devas) will not be deprived of the direct vision of God. When their mind is distracted, they resort to ‘listening’ and other devotional activities. The lord Brahma, who is devoid of such distractions and downfall, engages in devotional activities as a play. The gods (devas) were born in the warrior class as Pandavas on one such occasion of downfall. Instructed by sage Vyasa, they regained their stability of mind.”
अस्य देवस्य मीळ्हुषो वया विष्णोरेषस्य प्रभृथे हविर्भिः। विदेहि रुद्रो रुद्रियं महित्वं यासिष्टं वर्तिरश्विना विरावत्॥ (ऋ. ७-४०-५)
asya dēvasya mīlhuṣō vayā viṣṇōrēṣasya prabhr̥thē havirbhiḥ। vidēhi rudrō rudriyaṁ mahitvaṁ yāsiṣṭaṁ vartiraśvinā virāvat॥ (r̥. 7-40-5)
[asya dēvasya mīlhuṣō vayā = the bestower of all wishes; viṣṇōrēṣasya prabhr̥thē havirbhiḥ = worshipped Vishnu, the Lord of everything, with sacrifice; vidēhi rudrō rudriyaṁ mahitvaṁ = Rudra worshipped and obtained the destroyer-ship; yāsiṣṭaṁ vartiraśvinā virāvat = Oh Ashvins, similarly you obtained your power over food; ]
“Rudra worshipped Lord Vishnu, the bestower of all wishes, the Lord of everything, with sacrifice and obtained the destroyer-ship. Oh Ashvins, similarly you got your power over food.”
एको नारायण आसीन्न ब्रह्मा न च शङ्करः। स मुनिर्भूत्वा समचिन्तयत्तत एते व्यजायन्त। विश्वो हिरण्यगर्भोग्निर्यमो वरुणरुद्रेन्द्रा इति॥
ēkō nārāyaṇa āsīnna brahmā na ca śaṅkaraḥ। sa munirbhūtvā samacintayattata ētē vyajāyanta। viśvō hiraṇyagarbhōgniryamō varuṇarudrēndrā iti॥
[ēkō nārāyaṇa āsīt = only Lord Narayana existed; na brahmā na ca śaṅkaraḥ = there was neither Brahma nor Shankara; sa munirbhūtvā samacintayattata = he thought with inner silence and with equanimity; ētē vyajāyanta = from it were born; viśvō = in the universe; hiraṇyagarbhōgniryamō = Hiranyagarbha, agni, yama; varuṇarudrēndrā iti = varuna, rudra, indra, and others;]
“(At the beginning of the universe) only Lord Narayana existed. There was neither Brahma nor Shankara. He thought with inner silence and with equanimity. Then Hiranyagarbha, Vayu, Agni, Yama, Varuna, Rudra, Indra, and others were born in the universe.”
एको नारायण आसीन्न ब्रह्मा नेशानः।
ēkō nārāyaṇa āsīnna brahmā nēśānaḥ।
"(At the beginning of the universe) only Lord Narayana existed. There was neither Brahma nor Shankara."
वासुदेवो वा इदमग्र आसीन्न ब्रह्मा न च शङ्करः।
vāsudēvō vā idamagra āsīnna brahmā na ca śaṅkaraḥ।
"Vasudeva only existed as the highest principle. There was neither Brahma nor Shankara."
यं यं कामयते विष्णुस्तं ब्रह्माणं च शङ्करम्। शक्रं सूर्यं यमं स्कन्दं कुर्यात् कर्तास्य न क्वचित्॥
yaṁ yaṁ kāmayatē viṣṇustaṁ brahmāṇaṁ ca śaṅkaram। śakraṁ sūryaṁ yamaṁ skandaṁ kuryāt kartāsya na kvacit॥
[ yaṁ yaṁ = whom so ever; kāmayatē viṣṇustaṁ = Vishnu wishes; brahmāṇaṁ ca śaṅkaram = Brahma, and Shankara; śakraṁ sūryaṁ yamaṁ skandaṁ = Indra, Sun, Yama, Skanda; kuryāt kartāsya = they only become; na kvacit = not the other way;]
“Whom so ever Vishnu wishes, they only become Brahma, Shankara, Indra, Sun, Yama, and Skanda. Not the other way.”
सर्वोत्कर्षे देवदेवस्य विष्णोर्महातात्पर्यं नैव चान्यत्र सत्यम्। अवान्तरं तत्परत्वं तदन्यत् सर्वागमानां पुरुषार्थस्ततोतः॥
sarvōtkarṣē dēvadēvasya viṣṇōrmahātātparyaṁ naiva cānyatra satyam। avāntaraṁ tatparatvaṁ tadanyat sarvāgamānāṁ puruṣārthastatōtaḥ॥
[sarvōtkarṣē = conveying excellence and superiority in all aspects; dēvadēvasya = in God of Gods; viṣṇōrmahātātparyaṁ = Vishnu is the higher purport; na = not; ēva = only; cānyatra satyam = conveying in other places is not true; avāntaraṁ = intermediate; tatparatvaṁ = aligning to him; tadanyat = not at others; sarvāgamānāṁ = all scriptures; puruṣārthastatōtaḥ = leads to ultimate human endeavour;]
"Conveying the excellence and superiority in God of God's Vishnu is the only higher purport. Finding the meaning of sacred texts in others can only be an intermediate purport. Aligning sacred texts meaning to Him (Lord Vishnu) only leads to the ultimate human good (purshartha, Moksha)."
इति पैङ्गिश्रुतिः।
iti paiṅgiśrutiḥ।
-Thus, states Paingi testimonial.
"परो मात्रया तन्वा वृधान न ते महित्वमन्वश्नुवन्ति" । (Rig. 7.99.1)
"parō mātrayā tanvā vr̥dhāna na tē mahitvamanvaśnuvanti" । (Rig. 7.99.1)
[parō mātrayā = your beyond measure; tanvā = body; vr̥dhāna = strength, grown; na tē = no one can; mahitvamanvaśnuvanti = obtain such superior magnificence;]
“You have grown your body beyond measure! No one can obtain such superior magnificence.” - Rig. 7.99.1
अनन्तगुणमाहात्म्यो निर्दोषो भगवान् हरिः। न समो वाधिको वापि विद्यते तस्य कश्चन। नासीन्न च भविष्यो वा परतः स्वत एव च।
anantaguṇamāhātmyō nirdōṣō bhagavān hariḥ। na samō vādhikō vāpi vidyatē tasya kaścana। nāsīnna ca bhaviṣyō vā parataḥ svata ēva ca।
[anantaguṇamāhātmyō = full of infinite auspicious attributes; nirdōṣō = is without defect; bhagavān hariḥ = Bhagavan Hari is; na samō = none are equal; vādhikō vāpi = or superior to him; vidyatē tasya kaścana = at any point in the present or past; nāsīnna = does not exist; ca bhaviṣyō vā = or future for that matter; parataḥ svata = beyond him; ēva ca = so said;]
“Bhagavan Hari is full of infinite auspicious attributes, is without defect, and is magnificent. None exist who are equal or superior to him, either in the present, or in the past, or in the future.”
इत्यादिश्रुतेश्च।
ityādiśrutēśca।
- there are other such testimonials.
"यस्त्वात्मरतिरेव स्याद्" इत्यादि तु मुक्तविषयम्।
"yastvātmaratirēva syād" ityādi tu muktaviṣayam।
["yastvātmaratirēva syād" ityādi = the meaning conveyed in ‘yastvātmirēva' (Gita 3.17) and similar stanzas in Gita are; tu muktaviṣayam = regarding those who are liberated;]
The text 'yastvātmirēva' (B.G 3.17) implies those who are already liberated.
[यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः। आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते॥ B.G 3.17]
[yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ। ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē॥ B.G 3.17]
[One who rejoices in 'ātman' alone, is content with 'ātman' alone, and has his mind fixed in Atman alone, has no other duty to perform. -B.G 3.17]
"यस्त्वेवात्मरतो मुक्तः कार्यं तस्यैव नास्ति हि। तस्मात् कुर्वीत कर्माणीत्याह कृष्णोर्जुनं स्मयन्॥" - इति च स्कान्दे।
"yastvēvātmaratō muktaḥ kāryaṁ tasyaiva nāsti hi। tasmāt kurvīta karmāṇītyāha kr̥ṣṇōrjunaṁ smayan॥" - iti ca skāndē।
[yastvēvātmaratō muktaḥ = those liberated who are ever situated in ‘ātman'; kāryaṁ tasyaiva nāsti hi = alone have no other duty to perform; tasmāt kurvīta karmāṇītyāha = so, you must perform your duty; kr̥ṣṇōrjunaṁ smayan = thus instructed Krishna to Arjuna;]
“Those liberated who are ever situated in ‘ātman’ alone have no other duty to perform. So, you must perform your duty,” - thus instructed Krishna to Arjuna. - states Skanda Purana.
ज्ञानयोगेन साङ्ख्यानाम् इत्यादि तु बाह्यकर्मसङ्कोचापेक्षया।
jñānayōgēna sāṅkhyānām ityādi tu bāhyakarmasaṅkōcāpēkṣayā।
[jñānayōgēna sāṅkhyānām ityādi tu = in the hymn ‘jnānayogēna sankhyānām' (3.3) and others; bāhyakarmasaṅkōcāpēkṣayā = one is advised to reduce the actions oriented towards external sensual pleasures only;]
In the hymn ‘jnānayogēna sankhyānām’ (3.3) and others, they advised one to reduce the actions oriented towards external sensual pleasures only.
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। (३-५)
na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakr̥t। (3-5)
“No one can possibly remain actionless even for a moment.” - B.G 3.5
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः। (३-८)
śarīrayātrāpi ca tē na prasiddhyēdakarmaṇaḥ। (3-8)
“Even the maintenance of the body would not be possible without some sort of action.” - B.G 3.8
एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च। कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्। (१८-६)
ētānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca। kartavyānīti mē pārtha niścitaṁ matamuttamam। (18-6)
“O Partha, but even these acts should be performed without attachment and desire for fruits, as a duty. This is my decided view.” - B.G 18.6
ज्ञानी च कर्माणि सदोदितानि कुर्यादकामः सततं भवेत। न सर्वकर्मणां त्यागः कस्यचिद् भवति क्वचित्। त्यागिनो यतयोपि स्युः सङ्कोचाद् बाह्यकर्मणाम्।
jñānī ca karmāṇi sadōditāni kuryādakāmaḥ satataṁ bhavēta। na sarvakarmaṇāṁ tyāgaḥ kasyacid bhavati kvacit। tyāginō yatayōpi syuḥ saṅkōcād bāhyakarmaṇām।
[jñānī ca = even the knowledgeable; karmāṇi sadōditāni = the prescribed duties; kuryādakāmaḥ = must perform without any desire; satataṁ bhavēta = continuously; na sarvakarmaṇāṁ tyāgaḥ = abstaining from all actions; kasyacid bhavati = possible for anyone; kvacit = it is never; tyāginō = by abstaining from; yatayōpi = the ascetics are; syuḥ saṅkōcād = considered as those who have given up; bāhyakarmaṇām = external oriented actions;]
Even the knowledgeable must continue to perform the prescribed duties with no desire. Abstaining from all actions is never possible for anyone. By abstaining from external oriented actions, we consider the ascetics as those who have given up.
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः।
upadēkṣyanti tē jñānaṁ jñāninastatvadarśinaḥ।
“The wise seers of truth will then teach and instruct you.” - Gita 4.34
इत्यादि चोत्पन्नज्ञानतिरोभावनिवृत्त्यर्थम्॥
ityādi cōtpannajñānatirōbhāvanivr̥ttyartham॥
[ityādi ca = these sentences indicate; utpanna jñāna = the acquired wisdom; tirōbhāva = having deteriorated; nivr̥tta = to re-establish; artham = is the way to interpret;]
These sentences indicate Arjuna has suffered the deterioration of his wisdom. He is being instructed to re-establish the lost wisdom.
