Gīta Tātparya Introduction
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.
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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śāstrēṣu bhārataṁ sāraṁ tatra nāmasahasrakam। vaiṣṇavaṁ kr̥ṣṇagītā ca tajjñānānmucyatēñjasā॥
“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.”
na bhāratasamaṁ śāstraṁ kuta ēvānayōḥ samam। bhārataṁ sarvavēdāśca tulāmārōpitāḥ 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.”
dēvairbrahmādibhiḥ sarvairr̥ṣibhiśca samanvitaiḥ। vyāsasyaivājñayā tatra tvatyaricyata bhāratam। mahattvād bhāravattvācca mahābhāratamucyatē॥ niruktamasya yō vēda sarvapāpaiḥ pramucyatē।
“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.”
"svayaṁ nārāyaṇō dēvairbrahmarudrēndrapūrvakaiḥ॥ arthitō vyāsatāṁ prāpya kēvalaṁ tattvanirṇayam। cakāra pañcamaṁ vēdaṁ mahābhāratasañjñitam॥"
“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.”
- iti brahmāṇḍē।
-states Brahmanda Purana.
tatra sākṣādindrāvatāramuttamādhikāriṇamātmanaḥ priyatamarjunaṁ kṣatriyāṇāṁ viśēṣatōpi paramadharmaṁ nārāyaṇadvitadanubandhinigrahaṁ bandhusnēhādadharmatvēnāśaṅkya tatō nivr̥ttaprāyaṁ svavihitavr̥ttyā bhaktyā bhagavadārādhanamēva paramō dharmaḥ, tadviruddhaḥ sarvōpyadharmaḥ, bhagavadadhīnatvāt sarvasyēti bōdhayati bhagavān nārāyaṇaḥ।
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."
sarvaṁ caitadatraivāvagamyatē–
The above facts can be ascertained by following testimonials:
"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
ityādinā yuddhasya svadharmatvam।
Such statements reiterate the importance of war as 'swadharma', one's own duty (for warrior Arjuna).
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
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
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
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
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
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.
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)
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
ityādinā viṣṇubhaktērēva sarvasādhanōttamatvaṁ parōkṣāparōkṣajñānayōrjñāninōpi mōkṣasya tadadhīnatvaṁ ca।
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.
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
ityādinā bhaktasyāpi tatkarma vikarmatyāgaśca।
These show even the devotees must perform their duties and abandon the forbidden actions.
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
ityādinā jñāninōpi bhagavatkarma।
Such statements show even the enlightened (a jnanin) must continue to perform the action as a worship to the lord.
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
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
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
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
darśayāmāsa pārthāya paramaṁ rūpamaiśvaram । (11-9)
“Then showed to Arjuna his Supreme and Divine form.” - B.G 11-9
ityādinārjunasyōttamādhikāritvamaparōkṣajñānitvaṁ ca।
These statements show Arjuna is eligible to learn higher knowledge and is capable of attaining the transcendental knowledge.
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
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
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
"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
"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
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
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
"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
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
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
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
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
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
"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
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
"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
"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
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
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
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
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
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
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
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
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
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
ityādinā sarvasmād bhagavatō bhēdaḥ, sarvasya tadadhīnatvaṁ, tasyānanyādhīnatvaṁ, sarvōttamatvaṁ, sarvaguṇapūrṇatvaṁ, sarvaśāstrāṇāṁ tatparatvaṁ, tathā tajjñānādēva mōkṣa ityādi।
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.
adhā tē viṣṇō viduṣā cidardhyaḥ stōmō yajñaśca rādhyō haviṣmatā। paśyannapīmamātmānaṁ kuryāt karmāvicārayan। yadātmanaḥ suniyatamānandōtkarṣamāpnuyāt। (r̥.maṁ 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 soul perform prescribed actions after deliberation for the sake of the God only and get increased bliss."
bhaktyā prasannaḥ paramō dadyājjñānamanākulam। bhaktiṁ ca bhūyasīṁ tābhyāṁ prasannō darśanaṁ vrajēt। tatōpi bhūyasīṁ bhaktiṁ dadyāttābhyāṁ vimōcayēt॥
“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.”
muktōpi tadvaśō nityaṁ bhūyō 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.”
brahmarudraramādibhyōpyuttamatvaṁ svatantratām। sarvasya tadadhīnatvaṁ sarvasadguṇapūrṇatām। nirdōṣatvaṁ ca vijñāya viṣṇōstatrākhilādhikaḥ॥
“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.”
snēhō bhaktiriti prōktaḥ sarvōpāyōttamō mataḥ। tēnaiva mōkṣō nānyēna dr̥ṣṭyādiḥ tatra sādhanam॥
“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).”
adhamādhikāriṇō martyā muktāvr̥ṣyādikāḥ samāḥ। adhikāryuttamā dēvāḥ prāṇastatrōttamōttamaḥ।
"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."
naiva dēvapadaṁ prāptā brahmadarśanavarjitāḥ। tirōhitaṁ tathāpyētē śr̥ṇvanti krīḍayāthavā॥ bahuvāratadabhyāsāttirōbhāvōpi nō bhavēt। yathā vyāsānuśiṣṭānāṁ dēvānāṁ kṣatrajanmanām। pārthānāmatirōdhānaṁ 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 dēvasya mīlhuṣō vayā viṣṇōrēṣasya prabhr̥thē havirbhiḥ। vidēhi rudrō rudriyaṁ mahitvaṁ yāsiṣṭaṁ vartiraśvinā virāvat॥ (r̥. 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.”
ēkō nārāyaṇa āsīnna brahmā na ca śaṅkaraḥ। sa munirbhūtvā samacintayattata ētē vyajāyanta। viśvō hiraṇyagarbhōgniryamō varuṇarudrēndrā iti॥
“(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.”
ēkō nārāyaṇa āsīnna brahmā nēśānaḥ।
"(At the beginning of the universe) only Lord Narayana existed. There was neither Brahma nor Shankara."
vāsudēvō vā idamagra āsīnna brahmā na ca śaṅkaraḥ।
"Vasudeva only existed as the highest principle. There was neither Brahma nor Shankara."
yaṁ yaṁ kāmayatē viṣṇustaṁ brahmāṇaṁ ca śaṅkaram। śakraṁ sūryaṁ yamaṁ skandaṁ kuryāt kartāsya na kvacit॥
“Whom so ever Vishnu wishes, they only become Brahma, Shankara, Indra, Sun, Yama, and Skanda. Not the other way.”
sarvōtkarṣē dēvadēvasya viṣṇōrmahātātparyaṁ naiva cānyatra satyam। avāntaraṁ tatparatvaṁ tadanyat sarvāgamānāṁ puruṣārthastatōtaḥ॥
"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)."
iti paiṅgiśrutiḥ।
-Thus, states Paingi testimonial.
"parō mātrayā tanvā vr̥dhāna na tē mahitvamanvaśnuvanti" । (Rig. 7.99.1)
“You have grown your body beyond measure! No one can obtain such superior magnificence.” - Rig. 7.99.1
anantaguṇamāhātmyō nirdōṣō bhagavān hariḥ। na samō vādhikō vāpi vidyatē tasya kaścana। nāsīnna ca bhaviṣyō vā parataḥ svata ēva ca।
“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.”
ityādiśrutēśca।
- there are other such testimonials.
"yastvātmaratirēva syād" ityādi tu muktaviṣayam।
The text 'yastvātmirēva' (B.G 3.17) implies those who are already liberated.
[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]
"yastvēvātmaratō muktaḥ kāryaṁ tasyaiva nāsti hi। tasmāt kurvīta karmāṇītyāha kr̥ṣṇōrjunaṁ smayan॥" - iti ca skāndē।
“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.
jñānayōgēna sāṅkhyānām ityādi tu bāhyakarmasaṅkōcāpēkṣayā।
In the hymn ‘jnānayogēna sankhyānām’ (3.3) and others, they advised one to reduce the actions oriented towards external sensual pleasures only.
na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakr̥t। (3-5)
“No one can possibly remain actionless even for a moment.” - B.G 3.5
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
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
jñānī ca karmāṇi sadōditāni kuryādakāmaḥ satataṁ bhavēta। na sarvakarmaṇāṁ tyāgaḥ kasyacid bhavati kvacit। tyāginō yatayōpi syuḥ saṅkōcād bāhyakarmaṇām।
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.
upadēkṣyanti tē jñānaṁ jñāninastatvadarśinaḥ।
“The wise seers of truth will then teach and instruct you.” - Gita 4.34
ityādi cōtpannajñānatirōbhāvanivr̥ttyartham॥
These sentences indicate Arjuna has suffered the deterioration of his wisdom. He is being instructed to re-establish the lost wisdom.
