Gīta Tātparya Introduction
samastaguṇasamapūrṇaṃ sarvadoṣavivarjitam। nārāyaṇaṃ namaskṛtya gītātātparyamucyate॥
"Having saluted Narayana, who is complete with all auspicious qualities and devoid of all faults, the essence of the Gita is explained."
Summary
Vyasa is the divine incarnation of Lord Narayana. The Mahabharata, composed by Vyasa, is authentic and superior even to the 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.
The primary message of the 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, through His knowledge alone, one can get liberated. It is clarified that no one can 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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"śāstreṣu bhārataṃ sāraṃ tatra nāmasahasrakam। vaiṣṇavaṃ kṛṣṇagītā ca tajjñānānmucyate'ñjasā॥"
“The Mahabharata is the essence of the scriptures. Within the Mahabharata, the Bhagavad Gita and the thousand names of Vishnu (Vishnu-sahasra-nāma) are the essence; through this knowledge, one is easily liberated.”
"na bhāratasamaṃ śāstraṃ kuta evānayoḥ samam। bhārataṃ sarvavedāśca tulāmāropitāḥ purā॥"
“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.”
"devairbrahmādibhiḥ sarvairṛṣibhiśca samanvitaiḥ। vyāsasyaivājñayā tatra tvatyaricyata bhāratam। mahattvād bhāravattvācca mahābhāratamucyate॥ niruktamasya yo veda sarvapāpaiḥ pramucyate।"
“Lord Brahma, the gods, and all the assembled sages 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.”
"svayaṁ nārāyaṇo devairbrahmarudrendrapūrvakaiḥ॥ arthito vyāsatāṁ prāpya kevalaṁ tattvanirṇayam। cakāra pañcamaṁ vedaṁ mahābhāratasañjñitam॥"
"Narayana himself, upon the request of the gods led by Brahma, Rudra, and Indra, took on the form of Vyasa and composed the Mahabharata, which is considered the fifth Veda, focusing solely on the determination of 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, a human being attains perfection." - B.G 18-46
"śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt। svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ॥" (18-47)
"Performing one's own duty, even if imperfect, is better than doing another's duty well. By following one's natural duty, one does not incur sin." - 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 for your benefit." - 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 truthfully, 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 tendencies, come to me alone for refuge. I will liberate you from all sins; do not grieve." - B.G 18-66
ityādinā svadharmeṇaiva bhagavadārādhanasyaiva kartavyatvaṃ tadanyasya tyājyatvaṃ ca ।
Thus, it is established that the obligation is to worship the Lord through one's duty, and all other activities are to be renounced.
"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)
"I am not to be seen in such a form through the study of the Vedas, nor by austerity, nor by charity, nor by sacrifice. In the way you have seen me, I cannot be seen by those means. But by unwavering devotion alone, O Arjuna, I can be truly known, seen, and entered into in such a form, O scorcher of foes." - B.G 11-53,54
ityādinā viṣṇubhaktereva sarvasādhanottamatvaṃ parokṣāparokṣajñānayorjñāninopi mokṣasya tadadhīnatvaṃ ca।
Thus, it is established that devotion to Lord Vishnu is the supreme means among all, and both indirect and direct knowledge, even for the wise, depend on it for liberation.
"matkarmakṛnmatparamo madbhaktaḥ saṅgavarjitaḥ। nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava॥" (11-55)
"He who acts for me, whose highest aim is me, who is devoted to me, free from attachment, and free from enmity towards all beings — he attains me, O Pāṇḍava." - B.G 11-55
ityādinā bhaktasyāpi tatkarma vikarmatyāgaśca।
These show that even the devotees must perform their duties and abandon the forbidden actions.
"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 very difficult to behold. Even the gods constantly yearn to see 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)
"Divine qualities lead to liberation, while demonic qualities are considered to lead to bondage. Do not grieve, O son of Pandu, for you are born with divine qualities." - 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' (mahadbrahma) 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 Paakrti.” - 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। paśyannapīmamātmānaṃ kuryāt karmāvicārayan। yadātmanaḥ suniyatamānandotkarṣamāpnuyāt।" (ṛ.maṃ 1, sū. 156-1)
"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 Being perform prescribed actions after deliberation for the sake of the God only and get increased bliss." (Rig 1.156.1)
"bhaktyā prasannaḥ paramo dadyājñānamanākulam। bhaktiṃ ca bhūyasīṃ tābhyāṃ prasanno darśanaṃ vrajet। tatopi bhūyasīṃ bhaktiṃ dadyāttābhyāṃ vimocayet॥"
“The supreme being satisfied from devotion gives the required 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 Prana, 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। "vāsudevo vā idamagra āsīnna brahmā na ca śaṅkaraḥ। yaṃ yaṃ kāmayate viṣṇustaṃ brahmāṇaṃ ca śaṅkaram। śakraṃ sūryaṃ yamaṃ skandaṃ kuryāt kartāsya na kvacit॥"
"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."
"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 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. By abstaining from external-oriented actions, we consider the ascetics as those who have given up.
"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).
