Gīta Tātparya Introduction
samastaguṇasamapūrṇaṃ sarvadoṣavivarjitam। nārāyaṇaṃ namaskṛtya gītātātparyamucyate॥
"Having saluted Lord Narayana, who is complete with all auspicious qualities and devoid of all faults, the essence of the Gita is explained."
"śāstreṣu bhārataṃ sāraṃ tatra nāmasahasrakam। vaiṣṇavaṃ kṛṣṇagītā ca tajjñānānmucyate'ñjasā॥"
“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.”
"na bhāratasamaṃ śāstraṃ kuta evānayoḥ samam। bhārataṃ sarvavedāśca tulāmāropitāḥ purā॥
“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.
devairbrahmādibhiḥ sarvairṛṣibhiśca samanvitaiḥ। vyāsasyaivājñayā tatra tvatyaricyata bhāratam। mahattvād bhāravattvācca mahābhāratamucyate॥ niruktamasya yo veda sarvapāpaiḥ pramucyate।
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.
svayaṁ nārāyaṇo devairbrahmarudrendrapūrvakaiḥ॥ arthito vyāsatāṁ prāpya kevalaṁ tattvanirṇayam। cakāra pañcamaṁ vedaṁ mahābhāratasañjñitam॥"
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."
iti brahmāṇḍe।
- stated thus in the Brahmanda Purana.
tatra sākṣādindrāvatāramuttamādhikāriṇamātmanaḥ priyatamarjunaṃ kṣatriyāṇāṃ viśeṣatopi paramadharmaṃ nārāyaṇadvitadānubandhinigrahaṃ bandhusnehādadharmatvenāśaṅkya tato nivṛttaprāyaṃ svavihitavṛttyā bhaktyā bhagavadārādhanameva paramo dharmaḥ, tadviroddhaḥ sarvopyadharmaḥ, bhagavadadhīnatvāt sarvasyeti bodhayati bhagavān nārāyaṇaḥ।
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."
sarvaṁ caitadatraivāvagamyate –
The above facts can be ascertained by following testimonials:
"atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi । tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi॥" (2-33)
"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
ityādinā yuddhasya svadharmatvam।
Such statements reiterate the importance of war as 'swadharma', one's own duty (for warrior Arjuna).
"yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam। svakarmaṇā tamabhyarcya sidiṃ vindati mānavaḥ॥"
"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
"śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt। svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ॥" (18-47)
"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
"sarvaguhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ । iṣṭosi me dṛḍhamiti tato vakṣyāmi te hitam॥"
"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
"manmanā bhava madbhakto madyājī māṁ namaskuru। māmevaiṣyasi satyaṁ te pratijāne priyosi me॥"
"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
"sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja। ahaṁ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ॥" (18-66)
"Abandon all other duties and take refuge in Me alone. I shall liberate you from all sins — do not grieve." - B.G 18-66
ityādinā svadharmeṇaiva bhagavadārādhanasyaiva kartavyatvaṃ tadanyasya tyājyatvaṃ ca ।
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.
"nāhaṁ vedairna tapasā na dānena na cejyayā। śakya evaṁ vidho draṣṭuṁ dṛṣṭavānasi māṁ yathā॥" (11-53)
"bhaktyā tvananyayā śakya ahamevaṃvidhorjuna। jñātuṃ draṣṭuṃ ca tattvena praveṣṭuṃ ca parantapa॥" (11-54)
"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
ityādinā viṣṇubhaktereva sarvasādhanottamatvaṃ parokṣāparokṣajñānayorjñāninopi mokṣasya tadadhīnatvaṃ ca।
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.
"matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ। nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava॥" (11-55)
"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
ityādinā bhaktasyāpi tatkarma vikarmatyāgaśca।
Thus, it is taught that even for the devotee, the abandonment of prohibited actions and actions contrary to one’s duty is required.
"kuru karmaiva tasmāt tvaṁ pūrvaiḥ pūrvataraṁ kṛtam।" (evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ । kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam॥ 4-15॥)
"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)
ityādinā jñāninopi bhagavatkarma।
Such statements show that even the enlightened (a jnanin) must continue to perform actions as a worship to the Lord.
"sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama। devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ॥"
"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
"iṣṭosi me dṛḍhamiti tato vakṣyāmi te hitam।" (18-64)
"Because you are dear to me, I will tell you what is truly beneficial for you." - B.G 18-64
"daivī-sampad-vimokṣāya nibandhāyāsurī matā। mā śucaḥ sampadaṃ daivīmabhijāto'si pāṇḍava॥" (16-5)
"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
"mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ। bhajanty ananyamanaso jñātvā bhūtādim avyayam॥" (9-13)
"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
"darśayāmāsa pārthāya paramaṃ rūpamaiśvaram।" (11-9)
"He showed Arjuna his supreme divine form." - B.G 11-9
ityādinārjunasyauttamādhikāritvamaparokṣajñānitvaṃ ca।
These statements show Arjuna's highest qualification for 'aparokṣajñāna', i.e. direct knowledge, and is capable of attaining the transcendental knowledge.
"na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ। ahamādirhi devānāṁ maharṣīṇāṁ ca sarvaśaḥ॥" (10-2)
"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.
"yo mām ajam anādiṃ ca vetti lokamaheśvaram। asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate॥" (10-3)
"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.
"buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ।" (buddhirjñānamasammohaḥ kṣamā satyaṃ damaḥ śamaḥ। sukhaṃ duḥkhaṃ bhavo'bhāvo bhayaṃ cābhayameva ca ॥ 10-4॥ ahiṃsā samatā tuṣṭistapo dānaṃ yaśo'yasaḥ। bhavanti bhāvā bhūtānāṃ matta eva pṛthagvidhāḥ ॥ 10-5॥)
"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.
"maharṣayaḥ sapta pūrve" ... । (10-6) (maharṣayaḥ sapta pūrve catvāro manavastathā । madbhāvā mānasā jātā yeṣāṃ loka imāḥ prajāḥ ॥ 10-6॥)
"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
"etāṁ vibhūtiṁ yogaṁ ca" ... । (10-7) (etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ। so'vikampena yogena yujyate nātra sanśayaḥ ॥ 10-7॥)
"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)
"ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate। iti matvā bhajante māṁ budhā bhāvasamanvitāḥ॥"
"I am the origin of all; from Me everything proceeds. Knowing this, the wise worship Me, endowed with devotion." - B.G 10-8
"teṣāmevānukampārthamahamajñānajaṃ tamaḥ। nāśayāmyātmabhāvastho jñānadīpena bhāsvatā॥" 10-11॥
"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
"teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt।" (teṣāmahaṃ samuddhartā mṛtyusaṃsārasāgarāt। bhavāmi nacirātpārtha mayyāveśitacetasām ॥12-7॥)
“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
"bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram। suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntimṛcchati॥" (5-29)
"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
jñānaṃ te'haṃ savijñānamidaṃ vakṣyāmyaśeṣataḥ। yajjñātvā neha bhūyo'nyajjñātavyamavaśiṣyate॥" (7-2)
"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
"ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā." (etadyonīni bhūtāni sarvāṇītyupadhāraya. ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā ॥ 7-6॥)
"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
"mattaḥ parataraṃ nānyat kiñcidasti dhanañjaya॥ mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva।" (7-7)
"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
"idaṁ tu te guhyatamaṁ pravakṣyāmyanasūyave। jñānaṁ vijñānasahitaṁ yajjñātvā mokṣyase'śubhāt ॥"
"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
"rājavidyā rājaguhyam" ... । (rājavidyā rājaguhyaṃ pavitramidamuttamam। pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam ॥ 9-2॥)
"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
"mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā। matsthāni sarvabhūtāni na cāhaṁ teṣvavasthitaḥ॥"
"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
"bhūtabhṛn na ca bhūtasthaḥ" ... । (na ca matsthāni bhūtāni paśya me yogamaiśvaram । bhūtabhṛn na ca bhūtastho mamātmā bhūtabhāvanaḥ॥ 9-5॥)
"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)
"na tvatsamo'styabhyadhikaḥ kutonyaḥ" (pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān । na tvatsamo'styabhyadhikaḥ kuto'nyo lokatraye'pyapratimaprabhāva ॥ 11-43॥)
"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)
"paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam।" (paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam । yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ ॥ 14-1॥)
"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
"mama yonirmahad brahma tasmingarbhaṁ dadhāmyaham। sambhavaḥ sarvabhūtānāṁ tato bhavati bhārata॥" ( 14-3)
“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
"brahmaṇo hi pratiṣṭhāhamamṛtasyāvyayasya ca। śāśvatasya ca dharmasya sukhasyaikāntikasya ca॥" ॥14-27॥
“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
"dvāv imau puruṣau loke kṣaraś cākṣara eva ca। kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate॥" (15-16)
“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
"uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ। yo lokatrayamāviśya bibhartyavyaya īśvaraḥ॥" ( 15-17)
“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
"yasmātkṣaramatīto'hamakṣarādapi cottamaḥ । ato'smi loke vede ca prathitaḥ puruṣottamaḥ॥" (15-18)
“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
"yo mām evam asammūḍho jānāti puruṣottamam । sa sarvavid bhajati māṃ sarvabhāvena bhārata॥" ॥15-19॥
“O Bharata, the one who knows Me as the Supreme Person without any delusion worships Me with complete devotion.” - B.G 15-19
"iti guhyatamaṁ śāstram idam uktaṁ mayānagha । etad buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata॥" ॥15-20॥
“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
na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana। nānavāptamavāptavyaṁ varta eva 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
ityādinā sarvasmād bhagavato bhedaḥ, sarvasya tadadhīnatvaṃ, tasyānanyādhīnatvaṃ, sarvottamatvaṃ, sarvaguṇapūrṇatvaṃ, sarvaśāstrāṇāṃ tatparatvaṃ, tathā tajjñānādeva mokṣa ityādi।
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.
"adhā te viṣṇo viduṣā cidardhyaḥ stomo yajñaśca rādhyo haviṣmatā।" (ṛ.maṃ 1, sū. 156-1)
"Thus, to you, O Vishnu, the hymn and sacrifice performed with oblation are fitting, even by the knowing one." (Rig 1.156.1)
"adhā te viṣṇo viduṣā cidardhyaḥ stomo yajñaśca rādhyo haviṣmatā। paśyannapīmamātmānaṃ kuryāt karmāvicārayan। yadātmanaḥ suniyatamānandotkarṣamāpnuyāt।" (ṛ.maṃ 1, sū. 156-1)
"Even seeing this very Ātmān, if one acts without considering, supreme well-regulated bliss of the Ātmān may be obtained."
"bhaktyā prasannaḥ paramo dadyājñānamanākulam। bhaktiṃ ca bhūyasīṃ tābhyāṃ prasanno darśanaṃ vrajet। tatopi bhūyasīṃ bhaktiṃ dadyāttābhyāṃ vimocayet॥"
“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.”
"muktopi tadvaśo nityaṃ bhūyo bhaktisamanvitaḥ। sāndrānandasvarūpaiva bhaktirnaivātra sādhanam॥"
“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.”
"brahmarudraramādibhyopyuttamatvaṃ svatantratām। sarvasya tadadhīnatvaṃ sarvasadguṇapūrṇatām। nirdoṣatvaṃ ca vijñāya viṣṇostatrākhilādhikaḥ॥"
"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."
"sneho bhaktiriti proktaḥ sarvopāyottamo mataḥ। tenaiva mokṣo nānyena dṛṣṭyādiḥ tatra sādhanam॥"
"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."
"adhamādhikāriṇo martyā muktāvṛṣyādikāḥ samāḥ। adhikāryuttamā devāḥ prāṇastatrottamottamaḥ।"
"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."
"naiva devapadaṁ prāptā brahmadarśanavarjitāḥ। tirohitaṁ tathāpyete śṛṇvanti krīḍayāthavā॥ bahuvāratadabhyāsāttirobhāvopi no bhavet। yathā vyāsānuśiṣṭānāṁ devānāṁ kṣatrajanmanām। pārthānāmatirodhānaṁ jñānaṁ susthiratāṁ gatam॥"
“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.”
"asya devasya mīḷhuṣo vayā viṣṇoreṣasya prabhṛthe havirbhiḥ। videhi rudro rudriyaṃ mahitvaṃ yāsiṣṭaṃ vartiraśvinā virāvat॥" (ṛ. 7-40-5)
“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)
"eko nārāyaṇa āsīnna brahmā na ca śaṅkaraḥ। sa munirbhūtvā samacintayattata ete vyajāyanta। viśvo hiraṇyagarbhogniryamovaruṇarudrendrā iti॥"
"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."
"eko nārāyaṇa āsīnna brahmā neśānaḥ।"
"In the beginning, there was only Narayana, not Brahma or Ishana."
"vāsudevo vā idamagra āsīnna brahmā na ca śaṅkaraḥ। yaṃ yaṃ kāmayate viṣṇustaṃ brahmāṇaṃ ca śaṅkaram। śakraṃ sūryaṃ yamaṃ skandaṃ kuryāt kartāsya na kvacit॥"
"Before everything, there was Vasudeva, not Brahma or Shankara. Whoever Vishnu desires, he makes them Brahma, Shankara, Indra, Sun, Yama, or Skanda."
"sarvotkarṣe devadevasya viṣṇormahātātparyaṃ naiva cānyatra satyam। avāntaraṃ tatparatvaṃ tadanyat sarvāgamānāṃ puruṣārthastatotaḥ॥"
"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)."
iti paiṅgiśrutiḥ।
- stated thus in the teaching of Paingi.
"paro mātrayā tanvā vṛdhāna na te mahitvam anvaśnuvanti।" (Rig. 7.99.1)
“You have grown your body beyond measure! No one can obtain such superior magnificence.” - Rig. 7.99.1
"anantaguṇamāhātmyo nirdoṣo bhagavān hariḥ। na samo vādhiko vāpi vidyate tasya kaścana। nāsīnna ca bhaviṣyo vā parataḥ svata eva ca।"
"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."
ityādiśruteśca।
- there are other such Vedic testimonials.
"yastvātmaratireva syād" ityādi tu muktaviṣayam। (yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ। ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē॥ B.G 3.17)
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]
"yastvevātmarato muktaḥ kāryaṃ tasyaiva nāsti hi। tasmāt kurvīta karmāṇītyāha kṛṣṇorjunaṃ smayan॥"
"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."
iti ca skānde।
- stated thus as well, in the Skanda Purana.
jñānayogena sāṅkhyānām ityādi tu bāhyakarmasaṅkocāpekṣayā।
In the hymn "jnānayogēna sankhyānām" (Gita 3.3) and others, they advised one to reduce the actions oriented towards external sensual pleasures only.
"na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt।" (3-5)
"Indeed, no one ever remains inactive even for a moment." - B.G 3.5
"śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ।" (3-8)
"Even the maintenance of your body would not be possible without work." - B.G 3.8
"etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca। kartavyānīti me pārtha niścitaṃ 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 and highest view.” - B.G 18.6
jñānī ca karmāṇi sadoditāni kuryādakāmaḥ satataṃ bhavet। na sarvakarmaṇāṃ tyāgaḥ kasyacid bhavati kvacit। tyāgino yatayopi syuḥ saṅkocād bāhyakarmaṇām।
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.
"upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ।"
"The wise, who are seers of the truth, will impart knowledge to you." - Gita 4.34
ityādi cotpannajñānatirōbhāvanivṛttyartham॥
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.
