Explanation of HH Sri Datta Vijayananda Teertha Swamiji on the introduction given by śri Shankara Bhagavad pādacharya in Gita Bhasyam
At the beginning of His commentary Shankara Bhagavad padacharya has given a short introduction. When this introduction is thoroughly understood, this entire treatise called Bhagavad Geeta will be completely understood. If Geeta is read without this understanding, it results in tremendous confusion. At one point it appears as if Krishna extols Karma (action) and states that there is nothing comparable to action, a little later He extols Jnana (knowledge) and addresses it as the most supreme; yet at another place He states that Karma and Jnana are both necessary; He also states a little later that action (karma) is unnecessary and that He is everything; He abruptly concludes Gita stating to Arjuna that He has given all the necessary steps and that Arjuna is free to choose as he likes. The ordinary person fumbles and wonders about the true essence contained in Gita. He is unsure whether any thread connects the different chapters, whether Maharishi Vyasa edited some of the teachings or whether an incomplete compilation of the Lord’s teachings were passed down to us.
There is a proper procedure for the study and understanding of Bhagavad Geeta. Towards this our limited knowledge and step by step reading of shlokas with their relevant meaning will not be useful. To understand Geeta it is said that either a person should have complete ripened knowledge or should possess absolute faith in it.
Addressing this topic, Shankara bhagavadpādācharya has given a profound introduction in his commentary on Bhagavad Geeta (bhāśyam). Please listen to the sacred words of Bhagavad pādācharya with full faith and devotion. When this introduction is thoroughly grasped, essence of the entire Bhagavad Geeta will be grasped. Even if the Sanskrit verses composed by Him are beyond our understanding, they should be heard. The lamp within us will be lit when these words fall on our ears. His words are the sacred mantras given purely out of love for us.
Before starting his commentary Bhagavadpādācharya has introduced a very strange shloka picked from the Upanishads. It is a supreme shloka with in-depth meaning. Its beauty lies in the fact that when it is understood, entire Geeta is understood.
Om Kriśnāya Parabrahmaṇe Namaḥ.
Nārayana parovyaktāt anḍa-ṃavyakta-saṃbhavaṃ ǀ
Anḍasyāntas-tvime lokāḥ saptadvipā ca medinī ǀǀ
While subtly explaining the process of creation our holy texts subtly state- satśabda vācham avidya śabalaṃ brahmā brahmanō avyaktam; avyaktān mahat; mahato ahamkārah; ahamkārā panca tanmātrāni; pancha tanmātrebhya panca mahā bhūtāni; panca mahā bhūtebhyah akhilam jagat.
Brahma either with his pure will or due to the influence of maya/ avidya (ignorance) made a sankalpa. His intent (sankalpa) was “I will manifest in various forms and in various bodies”. Due to the strength of this intent, the very next instant, ‘avyakta’ originated out of Him.
‘Avyakta’ can be easily understood as the pre-requisite substance required for creation. To create a pot, mud is the pre-requisite. A potter’s wheel is of no use in the absence of mud. But first of all, mud has to be created. Only then a pot can be formed. Various small atomic and sub-atomic particles gather together over a period of time to form an atom of mud. In other words, from invisible state they transform into mud particles which are visible to the eyes. When mud is put in water its particles gradually dissolve and after some days they just disappear. They become avyakta (invisible, unmanifest).
Nārāyaṇa paraḥ avyaktāt : Nārayaṇa is more supreme (subtle) than this avyakta. Since avyakta originated from this Supreme Lord, He is said to be over and above avyakta.
This phrase defines Nārāyana- He is over and above (parah) and more supreme (subtle) than this avyakta, more supreme than the most important tattva called ‘mahat’ and more supreme than ‘ahamkara’ (sense of self). In other words, through this Bhagavad Geeta we are trying to understand this supreme tattva (Lord) which is over and above this avyakta.
Andam avyakta sambhavam – anḍaṃ (cosmic egg) originates from avyakta.
Andaṃ includes this entire visible and invisible creation. These planets, galaxies, constellations, the Sun, Moon as well as the invisible planes (14 lokas) are part of this cosmic egg. This vast creation is brahmanda or ajādya. Our body or individual entity is known as pindānda. The individual entity as well as the cosmos is born from avyakta.
Andas yāntas twime lokah- Within the cosmic egg (andam), all lokas (planes, galaxies) exist.
It can also be understood that these lokas exist within our body. As it exists within, we are able to see it externally. This subject is detailed in Yogavashishta wherein it explains that these planes are visible to us because of the sankalpam in the individual mind.
The individual entity should try to visualize the creation that exists within him. In Guru Geeta it is said- Guru mahdyē sthitaṃ viśwam viśwa madhyē sthitho Guruh. Every person should recollect this statement daily and try to visualize it.
Saptadwipa ca medini- within these lokas, the earth (medini) which is composed of the 7 continents exists. Earth is also known as Saptadwipa.
This shloka can be understood in the top-down approach and bottom-up approach. What we have understood so far was the top- down approach. When understood from the bottom-up approach, it urges us to find God who is avyakta.
From this shloka it is clear that every being emerges from that Supreme Lord and that every being merges back into Him. Many decades ago when attempts were being made to land on the moon, people would have thought that such attempts reflected utter madness and would have laughed at those pursing these efforts. Yet, the astronauts did not give up and they were ultimately successful. Likewise if we continue our efforts in the spiritual path, at some point or the other we are bound to be successful. This is because we have originated from that Supreme Essence and we have to merge back into it one day. It may take a few births or it could happen in one second. Here Shankara Bhagavadpada indirectly tells us not to wait for few more births but to strive for it in this birth itself.
With this verse, Bhagavad pādacharya now begins the introduction –
Sa ca bhagawan śṛṣtvedaṃ jagat, tasya ca sthithi cikīrṣuḥ, marīcyādiṇ agre sṛṣṭvā prajāpatīṇ, prvṛtti lakśaṇaṃ dharmaṃ grāhayāmāsa vēdōktaṃ ǀ
There are only two paths in this world- Pravritti and Nivritti:
“Such a Supreme Lord created this entire universe and in order to regulate its sustenance created Maharishis such as Marichi and others in the role of Prajapatis (leaders of mankind). He entrusted them the task of sustenance. Using the tool called Veda He taught them the ‘Pravritti dharma’ that was essential for the regular movement and continuation of life on earth. They adhered to the dharma that had been given to them”.
tataḥ anyāṇ ca sanaka sanandanādīṇ utpādya, nivṛtti lakśaṇaṃ dharmaṃ jnāna vairāgya lakṣaṇaṃ grāhayāmāsa ǀ
“Then the Supreme Lord created sages such as Sanaka Sananda and taught them ‘Nivritti dharma’, the main components of which are Jnana and Vairagya (knowledge and dispassion). Through their actions and behavior these saints showed us the way to live life”.
dvividhō hi vēdōktō dharmaḥ- pṛvrtti lakṣaṇaḥ, nivṛtti lakṣanaśca, jagataḥ sthithi kāraṇaṃ ǀ
“There are only two paths/dharmas preached by the Vedas in the world – Pravritti dharma and Nivritti dharma. The entire creation is sustained purely by these two dharmas (jagataḥ sthithi kāranaṃ)”.
Pravritti means outward material expansion or the way of the world. Even this path can be used to attain liberation. Nivritti means the path of return, contraction. Nivritti means being detached and using action as a tool to exit from the world.
Dharma means the path we should travel. It is the lamp that shows us the path. Every action of ours has to be classified either as Pravritti or Nivritti. There is no other choice. At times even a business transaction can be classified as Nivritti based on the intent behind the action. There are many stories where animals attained liberation. This proves that even animals can walk on the Nivritti path.
Emperor Janaka was a great example of a person who practiced both dharmas simultaneously. He ruled a vast empire and lived in a mansion but was mentally detached from his empire and his possessions. Once it happened that he was with his Guru when he got the news that his house had caught fire. His Guru also said, “O Janaka, your palace is burning. All your possessions including your ornaments and crown are on fire”. Janaka said, “No problem. Let it be. I will not move from here.” A little later the fire enveloped everything and spread to the room where they were seated. All objects there began to catch fire. Even their clothes caught fire. His Guru ran away from the room to escape the fire. Yet Janaka was unmoved. He said, “Even this body does not belong to me. Let it catch fire.” His Guru then put out the fire and explained to other students, “This is Janaka’s mental state. He can live amidst all comforts without getting attached and he can live without anything. This is the state to which we should evolve.”
Real purpose of Krishna’s incarnation.
What was the real purpose of this incarnation? Was it destruction of demons or was there any other purpose? Destruction (samhara, pralaya) of demons is a very trivial matter for the Supreme Lord and he does not need to take an incarnation solely for this purpose. Why then did he incarnate?
prāṇināṃ sākśat abhyudaya niḥśreyasahetuḥ yaḥ sa dharmaḥ brāḥmaṇādyaiḥ varṇībhiḥ āśramibhiḥ śreyōrthibhiḥ anuṣṭhīyamānaḥ ǀ
“To preach that dharma which would lead to the prosperity and elevation (abhyudaya) of living beings travelling in the materialistic path and at the same time to preach the Nivritti dharma to people of all castes including the Brahmanas who were desirous of attaining liberation (niśreyasa) and were on the path of anushthana was the main purpose behind the incarnation of the Supreme Lord”.
Nishreyas means to obtain liberation while in the human body. In other words preaching both pravritti and Nivritti dharmas was the goal behind the incarnation.
People of the four castes were assigned specific duties so that the society would be supported in all directions. The four castes were the four pillars of the society. Each caste is very dear to the Supreme Lord. Every path takes the person to the same destination.
Amongst these four, Brahmanas were entrusted with the duties of Sadhana and protection of the Vedas. Those with the complete faith in the knowledge taught by the Vedas or those who are masters of Vedas and who treat Vedas as a storehouse of entire knowledge are referred to as Brahmaṇa. They lead the society. This was a method designed by the Supreme Lord for the welfare of the world. There are certain prescribed disciplines which mandatorily have to be abided by these brahmanas so that it results in the welfare of the society. They have to adhere to the particular method of Sadhana into which they were initiated.
The Lord was kind enough to classify mankind into 4 varnas (castes) and entrust the responsibility of handling the Vedas and the world to only the Brahmanas. Had He not done this, the entire mankind would have to follow brahmanical duties and disciplines.
Dīrghēna kālena anuṣṭhātrnāṃ kāmōḍbhavāt hīyamāna viveka vijnāna hetukena adharmeṇa abhibhūyamāne dharmē, pravardhamāṇe ca adharmē, –
“But yet due to the effect of time, desires cropped up in these Brahmanas who were leading a life of spiritual disciplines (anushthana), leading to a decline in the degree of their practices. Those brahmanas who were entrusted with the responsibility of the Vedas and through it, the responsibility of the world, had fallen to lower levels. Due to this, discrimination (viveka) and knowledge (vijnana) were lost (heeyamana) in them. Adharma had rapidly spread its tentacles everywhere (pravardhamana) and was relegating dharma to the back (abhibhūyamana)”.
This normally happens when the person abides by spiritual practices/ seva not for his individual growth but to gain worldly appreciation and recognition. With name and recognition, ego and desires step in. Seeking recognition is a desire. When the person does not get recognition and appreciation for his work, he will be slack in his services.
A person who falls to lower levels loses discrimination about do’s and don’ts of life, for example, what to eat and what not to; what to speak and what not to; what rules to be adhered to in life and what shouldn’t be and so on.
Dharma (righteousness) seeks the welfare of the entire society. Purely seeking fulfillment of one’s selfish desires, seeking only personal growth, seeking that bad should befall others are examples of adharma. Extreme selfishness is itself adharma. This is the subtle and most valid definition of dharma and adharma. This adharma relegates dharma to the back. In other words, selfish desires push back traits of dharma in the person.
jagataḥ sthitiṃ paripipālayiśuḥ saḥ ādikartā nārāyaṇākhyaḥ viśnuḥ bhoumasya braḥmanaḥ brāhmaṇatvasya rakṣanārtham devakyām vasudevāt aṃśeṇa kṛṣnaḥ kila sambhabhūva ǀ
“The Supreme Lord Narayana, who is the ādi karta, noticed the declining status (sthithi) of the world and having decided that dharma has to be restored and brought back into practice, incarnated as Krishna, the son of Vasudeva and Devaki with intent of restoring the Vedic path, the path of Brahmanas and that of dharma”.
The Lord knew that if these Brahmanas were put back on the path of their disciplines, the rest of the world will automatically improve.
Brāhmanatvasya hi rakśane rakshitaḥ syāt vaidiko dharmah, tada dhīnatvāt varnāśrama bhedānām ǀ
“The intent behind the incarnation was the restoration of Veda. All the dharmas of the various castes (varna) and of the four stages of life (ashramas) are dependent on the Veda dharma. Hence restoring it is of utmost importance”.
Sa ca bhagawān jnāneśwarya Shakti bala vīryate tejōbhih sadā sampannah triguṇātmikāṃ vaiśṇavīm svām māyām moola prakritīm vaśikṛtya,
“Such a Lord (bhagavan) who is eternally replete (sadā sampannah) with the 6 primary traits of Jnana, Aishwarya, shakti, bala, veerya and tejas; who is endowed with the three gunas (traits); who has kept his own power of illusion (swām māya or Vishnu māya) under his control (vaśikrtya)”,
To explain in simple terms, the 6 primary traits of the Supreme Entity are: Jnana i.e. the knowledge required for sustaining the entire creation, prosperity (aiśwarya), shakti i.e. the energy replete with the three gunas (traits) required for running this creation, bala (strength), virya (valour) and tejas (radiance). Although this is a very deep subject, we are now concentrating on the superficial aspects of the traits. Only He who is permanently endowed with these traits is entitled to be called Bhagawan.
ajaḥ avyayaḥ bhūtānām Iśvaraḥ nitya-shuddha-buddha-mukta- swabhāvōpi san swamāyayā dehavān iva Jātaḥ iva ca lōkānugrahaṃ kurvan lakśyate ǀ –
“that Lord who is eternal (ajah, without birth), indestructible (avayah), who is the Lord of all beings (bhootām Iswarah), who is eternally pure (nitya śuddha), ever liberated (nitya mukta), who is an embodiment of all knowledge (nitya buddha); who is self- illuminated and self-created, with the help of his own maya, appeared as if He was born for the purpose of attaining the welfare of the world”.
Krishna appeared as if he was born; in reality He was not born. When he appeared in front of Mother Devaki with his four hands, she asked him to assume a human form.
Nitya shuddha buddah mukta swabhavah- is yet another great characteristic of the Supreme. He is eternally pure (shuddha); He is eternally in the form of buddha (jnana) and is nitya mukta- eternally liberated. Space can never be in an impure state. We falsely believe it to be blue in colour. It is our illusion/ imagination that we see impurities in it. Same is the case with God. He is in an eternally pure state.
Maya is under the control of the Supreme Lord; it belongs to Him (swa māya). Maya and moola prakriti and avidya are synonyms.
Real intention behind teaching Bhagavad Geeta to Arjuna.
Svaprayojanā bhāvepi bhūtānujigṛkśayā vaidikaṃ dharma dvayaṃ arjunāya śoka-moha-mahōdadhow nimagnāya upadideśa, gunādhikaiḥ hi gṛhītaḥ anuṣṭhīya mānasca dharmaḥ pracayaṃ gamiṣyatīti ǀ Svaprayojana bhāvepi-
“With a view that all the beings should benefit, and that both dharmas should be taught to Arjuna who was submerged in an ocean of attachment and sorrow, Krishna preached the Bhagavad Geeta. When this text is preached to those who are endowed with very good traits it will acquire greater name and repute. When such supreme personalities of Arjuna’s cadre adhere to this dharma, dharma will gain popularity.”
Why was Arjuna selected for this preaching? Arjuna was a man of supreme traits (guna adhika). This text will be absorbed better by people who have such supreme traits (gunādika hi grihitah). Further, teaching a person of this caliber will give prominence to this sacred text. More people will be interested in reading this text when they realize that a person of Arjuna’s caliber was interested in it too.
taṃ dharmaṃ bhagavatā yathōpadiṣṭaṃ vedavyāsaḥ sarvajnaḥ bhagavān geetākhyaiḥ saptabhiḥ ślokaśataiḥ upanibabandha ǀ
“The words exactly as preached by the Supreme Lord (yathopadishtam) in 700 verses have been compiled by Maharishi Veda Vyasa as the sacred Geeta.”
Geeta is nothing but dharma- it lays down the rules and regulations of righteousness. It teaches the way to live life; the rules that should be used at times of difficulties in life; the dharma that shows us the right path and the dharma that drives away the difficulties. It is that dharma which makes us abide by it even at times of harsh difficulties in life. Bhagavad Geeta is the exact wordings of that Supreme Lord as Maharishi Vyasa heard it.
For this reason, statements from Upanishads are found in Bhagavad Geeta. Three persons witnessed the Bhagavad Geeta preaching. Sanjaya, who was gifted with divine vision; Dhritarashtra, who was hearing it verbatim from Sanjaya; and Maharishi Veda Vyasa, who wrote the entire Mahabharata heard this preaching. When this Bhagavad Geeta is expanded, it becomes Yogavashishtam.
Tat idaṃ geetāśastraṃ samasta vedārtha-sāra-sangrahabhūtaṃ durvigneyārthaṃ ǀ
“This Bhagavad Geeta shastra contains the entire summary of all that is contained in the Vedas and Shastras. For this reason it is not easy to comprehend (durvigneyārtham)”.
tadarthāviṣkaraṇāya anekaiḥ vivṛtapada-padārtha-vākyārthanyāyaṃ api atyanta-viruddhānēkārtha-tatvēna loukikaih gṛhyamāṇaṃ upalabhya ahaṃ vivekataḥ arthanirdhāraṇārthaṃ saṃkśepataḥ vivaraṇaṃ karṣyāmi ǀ
“Many conflicting commentaries about the meaning of the Bhagavad Geeta shlokas have been written by eminent pundits. Each of them has interpreted the word distinctly in a different manner which will confuse ordinary folks (loukikaih grhyamana upalabhya). After reflecting very deeply about this topic and using my discrimination, I am giving a short commentary about this Bhagavad Geeta which will suit the requirements of the ordinary folks”. Thus Adi Shankaracharya swami makes a promise.
What is the benefit of understanding this Geeta?
Tasya asya geetāśāśtrasya samkṣepataḥ prayojanaṃ paraṃ niśreyasaṃ sahetukasya samsārasya atyanto-paramalakṣanaṃ ǀ
“To state in brief, the primary benefit of this Geeta Shastra is to pluck out samsara in entirety (from the root) together with all its bondages and difficulties (sahetukasya) and through it grant ultimate liberation. The primary objective of this Bhagavad Geeta therefore is attaining self-realization”.
It should be understood that even while continuing our regular worldly life, this shastra will enable us to walk on the path towards liberation. While completing our duties in life, while providing for the children and looking after elders, walk on the right path without any expectations.
Taccha sarva karma sanyāsapūrvakāt ātmajnāna-niṣṭārūpāt dharmāt bhavati ǀ tathā imaṃ eva geetārtha dharmaṃ uddiṣya bhagavata eva uktaṃ –
“sa hi dharmaṃ suparyāpto braḥmaṇaḥ padavedane´ǀǀ iti anugeetāsu ǀ tatraiva ca uktam-
“naiva dharmī na cādharmī na caiva hi śubhāśubhi ǀ” “yaḥ syādekāsane līnaḥ tūśnīṃ kincida cintayan ǀ”
“jnānaṃ sanyāsa lakṣaṇaṃ “ iti ca ǀ ihāpi ca ante uktaṃ arjunāya – “sarva dharmān parityajya māmekam śaraṇaṃ vraja ǀ” iti ǀ
“Thus through the complete knowledge of the self (atma jnana) and with dedication towards attaining it, giving up actions (karma sanyasa) is dharma. This is the dharma that Bhagavan has in mind and which he addresses in various different instances.”
Here arises the complexity in understanding. Nyāsa means ‘to give up’. Sanyasa means ‘to give up with the complete understanding’. The saffron clothes of a sanyasi remind him that he has willingly given up actions.
No 10:
Adi Shankaracharya Swami’s intent through this preface was to make it clear that the main aim of Bhagavad Geeta is attaining liberation (moksha, mukti) and self-realization. The net result of reading this text is acquiring knowledge about the self (atma jnana) and tattva viveka (discriminatory capacity of good and bad; realization that tat and tvam are one and the same).
This Geeta was born at a time when a warrior refused to participate in battle and showed feelings of dispassion. Instead of encouraging these traits, Krishna urged him to wage the war. Krishna wanted to teach Arjuna that completing karma was his primary duty and that the results the action should be left to God. Such action is called nishkāma karma/ selfless action.
Just as a person sipping medicine has the faith that it will work on its own inside the body, the person should approach karma (duties, action) with this faith that it is the medicine that will ultimately yield the required results. He should know that the disease called re-birth will be cured with the medicine called ‘right approach to karma’. This is taught through this text.
For the purposes of understanding and debating various different terms are used in this text such as- atmajnana, karmaphalatyaga, nishkāma karma, jnana, tattva chintana etc. But at the experiential level they are one and the same. All those who have experienced the ultimate God are at the same level. They are the realized souls. They teach us that the aim of life is to experience the Supreme. That is why Sadhana gets more priority than listening or reading. Putting into practice that which is learnt is very important.
How does karma lead to the supreme state?
Abhyudayārthopi yaḥ pṛvrutti lakṣanaḥ dharmaḥ varṇān āśramāṃsca uddisya vihitaḥ sa devādi sthāna prāpti hetuḥ api san iśwarārpaṇa buddhyā anuṣṭheeyamānaḥ sattva śuddhaye bhavati phalābhi sandhi varjitaḥ ǀ
“Pravrtti dharma includes all actions (karmas) undertaken for living in this world including karmas (such as vratas, pujas etc.) performed for spiritual upliftment. Such pravrtti dharma is in accordance to the varna (caste) and ashrama (brahmacharya etc) of the individual being. Due to proper adherence to this dharma, the being will, in his life after death, be blessed with the body of a Devata (celestial). Yet, even in this stage the danger of falling down eternally exists. So such stage is not an end in itself. Therefore every action, worship etc. should be performed with an attitude of Krshnarpaṇam (offering to Parabrahma). Such action results in purification of the inner mind (chitta, sattva śuddhi bhavati). This can be attained only when the expectation about the results/ fruit of the action is completely given up.”
There are 3 planes of existence- Human plane, celestial (Devata) plane and the Parabrahma state. We are in the human plane. The planes that are above this plane called earth are called ‘Devata lokas’. Devatas help us reach the supreme Parabrahma state.
What happens when purity of mind is attained?
Through the practice of selfless action (nishkaama karma), the person becomes totally pure. Sattva means purity of mind. In a Sattvik person, rajo and tamo gunas have been relegated to the background. Sattva brings gentleness (mrudutvam) in the person, both internally and externally. He is like a pot completely filled with water. It is a state of completeness.
What is the outcome of attaining such pure mind?
Śuddha sattvasya ca jnāna niṣṭā-yogyatā-prāptidvārēṇa jnānotpatti-hetutvena ca niśreyasa hetutvaṃ api pratipadyate ǀ
“A pure mind stabilizes totally in jnana and yoga. The eligibility to acquire jnana automatically dawns upon the person. He will be inclined towards jnana. This causes spurt in jnana in the being and leads him towards liberation (niśreyas)”.
It is said that one should pray to God – O Lord, give me the eligibility (yogyata) to lead a dharmic life.
A mind possessed by desires or ruled by rajo and tamo gunas cannot concentrate on Jnana. Mind has to be pure, calm and free from agitations (sattva śuddhi). One who has a deep desire to acquire knowledge, will focus totally on it and will not focus on his body. He will be able to sit for hours at stretch. It is asana siddhi. It is the stage of suddha sattva. Unless a person is totally inclined towards attaining this knowledge, the mind and body will not co-operate. He will be restless and his mind will wander elsewhere. Similar calm mental state is needed to listen to traditional classical music.
We come to our Sadguru Appaji purely to earn his grace (anugraha). Through his association and through the grace that he showers upon us, slowly and gradually our mind begins to get purified (sattva shuddha). The mind reaches a complete state wherein it is devoid of any thoughts. A purified mind attains completeness. Mind gets strengthened.
This gives the eligibility to acquire knowledge. All this leads towards liberation.
tatha cemaṃ eva arthaṃ abhisaṃdhāya vakṣyati- ‘braḥmaṇyādhāya karmāṇi’, ‘yoginaḥ karma kurvanti sangaṃ tyaktvātma śuddhaye’ iti ǀǀ
“With this in mind, Geeta preaches that the realized souls perform actions leaving them all into Brahma; yogis perform karma after giving up all attachments towards them”.
Imaṃ dviprakāraṃ dharmaṃ niśśreyasa prayojanaṃ, paramārtha tattvaṃ ca vāsudeva vākyaṃ parabrahmābhidheya bhūtaṃ viśesataḥ abhivyanjayat viśiṣṭa prayojana sambhandhābhidheyavat geetā śāstraṃ ǀ yataḥ tadartha vijnāne samasta puruśatha siddhih, atah tadvivaraṇe yatnaḥ kriyate mayā ǀǀ
“This Geeta shastra is that science which explains about these two types of dharmas, for those who have the sole objective of attaining liberation and who seek to know the real deeper essence (paramārtha tattvam) preached by Parabrahma in the form of Vasudeva and which explains about Him, and has a specific objective of showering self- realization. Therefore it is equipped with a specific goal. This science, which when understood deeply grants purusartha (the four fold aims of life) in entirety. Therefore I am attempting to explain this.
Atah ca dhritarastra uvaca- “dharma kshetre” ityādi ǀǀ
Based on this the chapter 1 begins.
Who is the eligible to learn this Geeta (adhikari)?
The topics of Adhikari (eligibility), sambandham (relationship), vishayam and prayojanam (usefulness) are of great importance in matters of shastra. Who is the eligible to learn this Geeta (adhikari)?
The person who has absolute faith and who has mastered the Sadhana chatustaya is said to be eligible for this Geeta shastra. In other words, the person who is self realized or a person who has taken at least some steps towards reaching the supreme goal is eligible.
This Geeta shastra highlights the relationship (sambandham) between the individual soul and the supreme soul. It contains answers to the questions such as ‘who am I? What is meant by individual soul? Who is the supreme soul? What is birth?’ It teaches that supreme knowledge, which when attained, grants accomplishment in the ultimate purushartha (four fold aims of life). Attaining accomplishment means understanding the complete essence of the purusharthas i.e. dharma, artha, kama and moksha. These four are taught gradually in this sacred text. For this reason, Bhagavad padacharya states that He is attempting to write this commentary.
The person who has attained the mastery over the Sadhana chatustaya is eligible for listening to this Geeta. Like Kriya Yoga, the teachings of Geeta should be put into practice. Only then it yields results. The person who has knowledge of that which is permanent and temporary, who has given up expectation of results in both this world and the next, who has mastered the 6 achievements of Samadhi etc. and who has a deep inclination to attain liberation is the perfect candidate to listen to this Geeta Shastra.
With this the introduction concludes.
Geeta has two main aims- teaching the knowledge of the self to the person (atma jnana) and imparting tattva viveka. Viveka means discrimination. It is the knowledge of the good and bad.
The lesser you speak, the lesser you listen (to these worldly matters), the lesser job you give to your senses (indriyas), the more you will progress in yoga. Our brain is a major receiving station. Control your head and you can progress in your yoga. Amongst all the senses, the most important is the mouth. Be it in talking or in eating, moderation is extremely critical. ‘Tat’ means ‘that’. While teaching ‘that is God’ this knowledge (Geeta) takes us and merges us into Him. This is also the essence contained in the sentence ‘tattvamasi’. When you are in Vijayawada, you say, ‘that city is Mysore.” Mysore is a location that is far away. But when you travel and reach Mysore, you become one with the city. It is yours. You are one in the city. While grasping this knowledge is itself one of the results of learning Bhagavad Geeta, sacrificing the results of the action (karma phala tyaga) is another result.
The words ‘sanyasa, jnana and tyaga’ repeatedly occur in this text. All the words are synonyms when it comes to matter of experience although they have different meaning in worldly context.
Geeta was born in those circumstances wherein karma (action) is of foremost importance. Work is worship. When the mind completes the task purely with feelings of dedication and duty and without seeking any returns, then it is worship. Mere physical labour without feelings of dedication towards the task will not convert it into worship.
Even those great saints, who have renounced the society, continue to perform karma. Why? It is for chitta shuddha. Also they stand as role models for the society.
Learn from the experience of the farmers. They preach great knowledge even though illiterate. They sow the seeds and nurture the crop, but due to the vagaries of the nature, all of a sudden, many a time they lose their entire crop. They live purely for karma. Once again they unhesitatingly till the soil and sow the seeds. They do not give up their action nor do they dream of becoming rich. Karma phala tyaga means giving up total expectations from the action. Such feelings should be given up in entirety. A person, who worries about the end result, may refrain from completing his duties in life. For example, he who worries that with merely his graduate degree, he will not be able to accomplish any success in his career, will never be able to achieve anything in life. His life will be wasted. On the other hand, if he takes up additional courses to supplement his degree there is a great possibility of attaining success in his career.