Gīta Tātparya Introduction
"Having saluted Lord Narayana, who is complete with all auspicious qualities and devoid of all faults, the essence of the Gita is explained."
“Among all the scriptures, the Bhārata is the very essence. Within it are the Sahasranāma of Viṣṇu and the Gītā of Kṛṣṇa; by the knowledge of these, one is directly and effortlessly liberated.”
“There is no scripture equal to the Bhārata—how much less could anything be equal to these two. Long ago, the Bhārata and all the Vedas were placed upon a balance.
There, by the command of Vyāsa, when all the gods beginning with Brahmā and all the ṛṣis assembled together, analyzed, the Bhārata outweighed even the Vedas. Because of its greatness and because of its weight, it is called the Mahābhārata (maha='significant', bharata='heavy'). He who knows this derivation is freed from all sins.
Lord Narayana himself, being entreated by the gods headed by Brahmā, Rudra, and Indra, took the form of Vyāsa and composed the fifth Veda, called the Mahābhārata, for the sole purpose of determining the truth."
- stated thus in the Brahmanda Purana.
Here (in the 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 prescribed 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."
The above facts can be ascertained by following testimonials:
"But if you will not wage this righteous war, having disregarded your own duty (swa-dharma) and fame, you will incur sin." - B.G. 2-33
Such statements reiterate the importance of war as 'swadharma', one's own duty (for warrior Arjuna).
"From whom is the origin of all beings, by whom all this is pervaded, worshipping Him through one's own duty (svakarmaṇā), a human being attains perfection." - B.G 18-46
"Better is one’s own duty (svadharmaḥ), even if imperfectly performed, than another’s duty well executed. Death in the performance of one’s own duty is preferable; another’s duty is fraught with fear." - B.G 18-47
"Listen once more to my supreme words, the most confidential of all. Because you are dear to me, I will speak to you what is for your true good." - B.G 18-64
"Focus your mind on Me, be devoted to Me, worship Me, and offer obeisance to Me. You will certainly come to Me; I promise you this truly, for you are dear to Me." - B.G 18-65
"Abandon all other duties and take refuge in Me alone. I shall liberate you from all sins — do not grieve." - B.G 18-66
Thus, by such teachings, it is established that worship of the Lord is to be performed through one’s own prescribed duty alone, and that whatever is other than this is to be abandoned.
"Not by the Vedas, nor by austerity, nor by charity, nor by sacrifice can I be seen in this form as you have seen Me. But by unwavering devotion (ananyayā-bhaktyā) alone, O Arjuna, can I be known in truth, seen as I am, and entered into, O subduer of foes." - B.G 11-53,54
Thus, it is taught that devotion to Lord Viṣṇu alone is the supreme means among all spiritual disciplines, and that even for the knower — whether possessing indirect or direct knowledge — liberation depends solely upon it.
"He who performs actions for My sake, who is devoted to Me as the supreme goal, who is My devotee, free from attachment and without hostility toward any being — such a person comes to Me, O son of Pāṇḍu." - B.G 11-55
Thus, it is taught that even for the devotee, the abandonment of prohibited actions and actions contrary to one’s duty is required.
"Therefore, perform your duty as it was done by the ancients". (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)
Such statements show that even the enlightened (a jnanin) must continue to perform actions as a worship to the Lord.
"This form of Mine which you have seen is exceedingly difficult to behold; even the gods ever long for the vision of this form." - B.G 11-52
"Because you are dear to me, I will tell you what is truly beneficial for you." - B.G 18-64
"The divine disposition is held to be for liberation, and the demonic for bondage. Do not grieve, O son of Pāṇḍu — you are born with the divine disposition." - B.G 16-5
"But the great souls, O Pārtha, taking refuge in the divine Prakṛti, worship Me with undivided minds, having known Me as the imperishable origin of all beings." - B.G 9-13
"He showed Arjuna his supreme divine form." - B.G 11-9
These statements show Arjuna's highest qualification for 'aparokṣajñāna', i.e. direct knowledge, and is capable of attaining the transcendental knowledge.
"Neither the hosts of gods nor the great sages know My origin, for I am indeed the source of the gods and the great sages in every way." - B.G 10-2.
"He who knows Me as unborn, the cause of all, and the great Lord of the Universe - being undeluded, he is freed from all sins among mortals." - B.G 10-3.
"Intellect; knowledge; freedom from delusion; forgiveness; truth; restraint of the sense organs; intellect's steadfast devotion to the Lord; Pleasure and pain; birth and existence; fear and indeed fearlessness. Non-violence; equanimity; contentment; austerity; charity; fame and infamy. These various kinds of dispositions of beings arise indeed from Me." - B.G 10-4,5.
"The seven great sages and the four former Manus, who are My mind-born manifestations, from whom these creatures of the world have arisen." - B.G 10-6
"This glory and yoga of mine" ... (10-7) ("He who knows the principle behind this great manifestations and yogic power of Mine, is engaged with rigor and unwaveringly in Yoga - there is no doubt about it." - B.G 10-7)
"I am the origin of all; from Me everything proceeds. Knowing this, the wise worship Me, endowed with devotion." - B.G 10-8
"Out of compassion for them, I, abiding in them, destroy the darkness born of ignorance with the shining lamp of knowledge." - B.G 10-11
“O Arjuna, I quickly rescue those whose minds are absorbed in me from worldly existence and the ocean of birth and death." - B.G 12-7
"Knowing me as the ultimate enjoyer of sacrifices and austerities, the supreme lord of all worlds, and the friend of all beings, one attains peace or liberation." - B.G 5-29
"I shall declare to you this special knowledge concerning Me completely, knowing which there will be nothing further left to know in this world." - B.G 7-2
"Understand this entire Prakrti to be the womb of all creatures. But I am the cause of its origin and likewise its dissolution." - B.G 7-6
"O Dhananjaya (Arjuna), there is nothing else whatsoever superior to Me. All this (creation) is strung in Me, like beads of gems on a thread." - B.G 7-7
"I shall now declare to you the most secret knowledge, along with its realization, knowing which you shall be freed from all inauspiciousness (bondage)" - B.G 9-1
"Royal knowledge, royal secret ..." ("This is the king of knowledge and the king of secrets, the most sacred and supreme. It enables one to perceive directly the Dharma, easy to practice, and imperishable.") - B.G 9-2
"This entire universe is pervaded by Me in My unmanifest form. All beings exist in Me, but I do not dwell in them." - B.G 9-4
"I am the supporter of all beings, yet not situated in beings." (And yet, beings do not exist in Me - behold My divine mystical power! Though I sustain all beings, My self does not dwell in them, for I am the source of all beings. - B.G 9-5)
"There is none equal to you; how then could there be one greater than you?” (You are the father of the Universe, that is moving and unmoving; you are its venerable teacher and greatest. None is equal to you. Then how could there be anyone superior? Even in the three worlds, none matches your power. - B.G 11-43)
"I will now explain the supreme knowledge, the best of all knowledges, by knowing which all sages have attained the highest perfection here." - B.G 14-1
“My womb is the 'Great-Brahma' (mahat-brahma) i.e. Prakrti, and in it I place the seed of all creation. O Bhārata, from this union arises the birth of all beings.” - B.G 14-3
“I am indeed the ultimate foundation of the illusory energy of the Universe, of the immortals, of the imperishable, of the eternal, of the dharma, of the happiness, and also the ultimate liberated beings.” - B.G 14-27
“In this world, there are two types of beings: Kṣara i.e. the changing and Akṣaraḥ i.e. the unchanging. All creatures are Kṣaras i.e. the changing, but the imperishable insentient, i.e. Prakrti, is called the Akṣaraḥ i.e. the unchanging.” - B.G 15-16
“The highest person is said to be another, the Supreme Ātman, who, entering the three worlds, sustains, the Lord of the imperishable Prakrti.” - B.G 15-17
“I am known as the Supreme Person in the world and the Vedas because I transcend both the 'Kshara', subjected to change, and the 'Akshara', the unchanging.” - B.G 15-18
“O Bharata, the one who knows Me as the Supreme Person without any delusion worships Me with complete devotion.” - B.G 15-19
“O sinless one, I have imparted this most confidential teaching. By understanding this, one becomes wise and achieves all that is to be accomplished, O descendant of Bharata.” - B.G 15-20
“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
From the above hymns of the 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.
"Thus, to you, O Vishnu, the hymn and sacrifice performed with oblation are fitting, even by the knowing one." (Rig 1.156.1)
"Even seeing this very Ātmān, if one acts without considering, supreme well-regulated bliss of the Ātmān may be obtained."
“The supreme being satisfied from devotion gives the undisturbed knowledge. When a devotee worships further with pure devotion, having been satisfied, He grants his direct vision (darshana). When a devotee exerts himself further with qualified pure devotion, he grants him Moksha, the liberation.”
“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.”
"Lord Vishnu is recognized as superior, independent, and faultless, with all virtues complete, and everything subordinate to him, even more so than Brahma, Rudra, Lakshmi, and others."
"Affection, known as devotion (bhakti), is considered the best of all means. It is through this alone that liberation is attained, not through any other vision or method."
"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 Prāna, the presiding deity of breath, is of highest qualified."
“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.”
“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.” (Rig 7.40.5)
"In the beginning, there was only Narayana, neither Brahma nor Shankara. He became a sage and contemplated, and from that thought, these were born: the universe, Hiranyagarbha, Agni, Yama, Varuna, Rudra, and Indra."
"In the beginning, there was only Narayana, not Brahma or Ishana."
"Before everything, there was Vasudeva, not Brahma or Shankara. Whoever Vishnu desires, he makes them Brahma, Shankara, Indra, Sun, Yama, or Skanda."
"Conveying the excellence and superiority in God of God's Lord 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)."
- stated thus in the teaching of Paingi.
“You have grown your body beyond measure! No one can obtain such superior magnificence.” - Rig. 7.99.1
"The Lord Hari, possessing infinite qualities and greatness, is flawless. No one is equal to or greater than Him. There has never been, nor will there ever be, anyone beyond Him, as He is self-sufficient."
- there are other such Vedic testimonials.
The text 'yastvātmirēva' (B.G 3.17) is a subject related to those who are already liberated.
[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]
"But the one who truly rejoices in the ‘ātman’, being liberated, has no duty. Therefore, Krishna, smiling, said to Arjuna that he should perform actions."
- stated thus as well, in the Skanda Purana.
In the hymn "jnānayogēna sankhyānām" (Gita 3.3) and others, they advised one to reduce the actions oriented towards external sensual pleasures only.
"Indeed, no one ever remains inactive even for a moment." - B.G 3.5
"Even the maintenance of your body would not be possible without work." - B.G 3.8
“O Partha, but even these acts should be performed without attachment and desire for fruits, as a duty. This is my decided and highest view.” - B.G 18.6
Even the knowledgeable must continue to perform the prescribed duties with no desire. Abstaining from all action is never possible for anyone, anywhere. Even those who are renouncers and ascetics only restrict external actions.
"The wise, who are seers of the truth, will impart knowledge to you." - Gita 4.34
Thus, it (i.e. Bhagavad Gita) is for the purpose of re-establishing the lost wisdom (of Arjuna).
Summary
(1) Madhvacharya, in his introduction to the work Gita-Tataparya, The Purport of Gita, upfront substantiates the authenticity of the author Vyasa and his work Mahabharata by providing ancient Vedic testimonials. The point of providing testimonials is to establish that we are not interpreting this ancient text in isolation, but are grounding it based on other texts that are close to its hermeneutical horizon.
(2) According to ancient tradition, at the request of the gods, Lord Narayana was born as Vyasa and composed the Mahabharata, which is also known as the fifth Veda. In terms of its purport, it is more valuable than all the other Vedas combined.
(3) Within the Mahabharata thousand names of Lord Vishnu, and song of Krishna, i.e. Bhagavad-Gita are of essence, whose knowledge is capable of liberating the individual.
(4) In Bhagavad Gita, Lord is teaching Arjuna, who is dear and also direct incarnation of Lord Indra, much capable individual worthy of receiving the higher transcendental knowledge.
(5) The essential message of Bhagavad Gita is - "Performing one's own duty, swadharma, 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."
(6) Devotion to Lord Viṣṇu alone is the supreme means among all spiritual disciplines, and even for the knower, the Jananin — whether possessing indirect or direct knowledge — liberation depends solely upon it.
(7) Even the enlightened, a Jnanin, must continue to perform actions as a worship to the Lord.
(8) Abstaining from all action is never possible for anyone anywhere. Even those who are renouncers and ascetics only restrict external actions. Wherever the Bhagavad-Gita speaks of abandonment of action, it is referring to prohibited actions.
(9) It also imparts the following knowledge regarding the Supreme Personality of Godhead:
(a) The Bhagavan, the divine God, is different from everybody else. (b) Everything is under his control. (c) He is not under the control of anything. (d) He is superior to everything else. (e) All auspicious qualities are complete in him. (f) All scriptures are there to elucidate Him. (g) From His knowledge alone, one can get liberated.
