Essence of Bhagavad Gita

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Essence of Bhagavad Gita

Author:

Pattabiramam

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Table of Contents

SECTION 1 - REALIZATION OF LIFE

A. INTRODUCTION

B. WHY SRIMAN NARAYANA, PARAM PURUSHA HAS BEEN ACCEPTED AS PARABRAHMAM.

C. THE HIGHLIGHTS OF BHAGVAD GITA.

D. BHAGVAD GITA AT A GLANCE.

E. CHAPTERWISE ANALYSIS.

SECTION II – MATTERS WORTH KNOWING

A. A BRIEF DISCUSSION ON SHRIVAISHNAVA MOVEMENT.

B. PERFORMING DAILY THIRU ARAADHANA IN HOUSES /RESIDENCES

C. GADYATRIA OUTPOURING OF BHAGVAD RAMANUJA

D. A DISCUSSION ON VARNAASHRAMA DHARMA.

E. THE RELEVANCE OF AVATHAR OF SHRI KRISHNA.

F. MATTERS PERTAINING TO GET THE UNIVERSE IN WHICH WE LIVE IN

G. HOW MANY RELIGEOUS FAITHS EXIST - REASON THEREFOR.

H. THE VEDAS

I. THE SYSTEM OF VEDA:

AUTHOR'S NOTE

The reason for a person like me to undertake writing a book of this nature is on account of the Grace, Blessings and Kindness of my Acharyan His Holiness the present Peria Jeer Swamy of Tirumala and the earlier Jeer Swamy (known in Poorvasram as Sadur Swamy) who had blessed me with Panchasamaskaram.

In fact, many saints and scholars have written commentaries on Bhagvad Gita. What I am presenting is the gist/extract of all commentaries to highlight the matters which should go into the minds of everyone.

If one observes the present-day scenario it could be seen that money is flowing around, people are after multiplying the money without any regard for others. This is due to more RAJO/TAMASIC gunas in persons rather than SATTWIC. On account of this people go after short gains, instead of permanent ones. Some 50 years ago you could enter any residence and you would get water to wash your feet and potable water to drink. Thereafter you would be welcomed with buttermilk, milk, hot coffee or tea. The caste factor was also there at that time, but many looked at persons as human beings and with human value. Now-a-days even among brothers there is so much disparity. A person in a family who is more qualified and intelligent gets job without difficulty and marriage proposals come from various quarters with more attractions and he settles down fast. Whereas in the case of average or below average person, no one comes forward to give a girl even though he may be capable of managing the family well.

This creates unnecessary competition even among brothers and sisters. This kind of tendency is fuelled by the imposition of western culture in this oldest civilized country. I am confident that the Lord who has a special attachment for the people of Bharat will not allow foreign culture to invade and spoil our people. The basic principle of Dharma is still with the majority of the population. In the Vedas and Sastras one can find remedy for all the ills. Instead of looking into the same we look for a different system which has not so far brought out any major beneficial and tangible changes. Perhaps cosmetic changes in the standard of living like the drainage systems, make ups (cosmetics), other public utility services etc... But these changes try to spoil the good character among men and women slowly and before it reaches a nuisance value, all of us must wake up and address our prayers to the Lord sincerely and HE will set things right.

The Vedas and sastras address the individuals. If many individuals follow Dharmic ways, our country can face successfully any crisis in respect of cultural revolutions, invasion of land and territory. In fact, the morality in our society was so high in earlier periods, that Kings crossed the many seas, went abroad and enriched our country by getting gold and wealth. In line with the tradition to keep up the good morale the Lord had given the gist of Vedas and Upanishads in 700 verses divided under 18 chapters for easy understanding.

According to me if one, even by accident or mistake happens to study Bhagvad Gita or listen to the Lectures rendered by many eminent scholars, he would develop a tendency to surrender to the Lord slowly. The real fact will enter into his mind that the Lord is managing everything and one's attitude should be to help everyone to achieve the principle of equanimity. WITH THIS IN MIND I AM PRESENTING A COLLECTION OF GOOD WORKS GRASPED BY ME FROM VARIOUS BOOKS WRITTEN BY MANY AUTHENTIC SCHOLARS, SO THAT ON READING THIS ESSENCE, MORE WILL GET ATTRACTED TO READ THE BHAGVAD GITA AGAIN AND AGAIN and also will get a feeling that they are coming closer to the Lord who will take steps to protect the Dharma.

This compilation also includes point of views GATHERED FROM VARIOUS lectures I have heard and from the various commentaries given by many good and kind-hearted scholars together with my observation on what is happening in the world. My intention is that everyone should progress in the right direction. Like the SWAN BIRD, WHICH WILL TAKE ONLY THE MILK FROM A MIXTURE OF MILK AND WATER, one must take good things only from my compilation.

If after reading this compilation that something worth-while is done, the credit goes to my Acharyan or Guru and to the Lord for, they had only directed me to write. If it has not achieved the purpose, then I am to be blamed because I have tried to measure the sky (fathom out the Lord's work) with a foot rule (May be readers may feel that I am an ignorant man). Still I am happy since I started thinking of the Lord's immeasurable, unthinkable unimaginable Grace which He is ready to shower just for the asking. Most of the points have been taken from the following books:

1. Sri Ramanuja GITA BHASHYA, written by Swami Adivedananda and published by Sri Ramakrishna Math, Chennai.

2. BHAGWAT-GITA AS IT IS, written by Srila A.C, Bhakti Vedanta Swami Prabhupada and published by The Bhaktivedanta Book Trust,

3. SRIMAD BHAGVADGITA TATTVAVIVECANI, written by Shri Jayadayal Goyandaka, and published by Gita Press, Gorakhpur.

4. "PHILOSPHY OF PANCHARATRAS' written by Late Prof. S.Rangachar of MANDYA.

5. GADTATRAYAM RENDERED INTO ENGLISH BY DR.V.V. RAMANUJAM, Editor, Yathiraja Paduka.

In His Bhagvad Gita, Lord had considered the essence of Vedas, Srimad Bhagavatham and slokas rendered by Rushis, Munis and greatest scholars and had pronounced the path, to Arjuna in particular and also to Public in general, viz., the IMPORTANCE OF FOLLOWING Dharma as laid down in the scripture in a simple and understandable way

The ecstasy or joy arising out of the knowledge of world order given by the Lord will remain forever in one's mind. (Tirumahisai Alwar says that only after he learnt about the greatness of the Lord, did he consider himself to have been born.) This may find expression in this compilation. I do not want to take any credit, any appreciation or name since I do not deserve a word of praise or discord as all my writings were done from the texts written by the above-mentioned great savants.

I am sure that whoever reads this book will at least realize the GREATNESS OF THE LORD, how HE grades or appraises the people's deeds, rewarding for the good things done and giving punishment for the sins committed. Also, one should REALISE ONE'S UTTER HELPLESSNESS TO REACH HIM UNLESS HE WILLS, The Lord does not DISOWN ANYONE-Meaning one should do what Lord wants him to do as prescribed in Vedas, Upanishads and other guidelines made available to the individual. Devotees having basic knowledge about Gita may understand fast at the first reading itself, whereas for persons who are first reading about Bhagvad Gita may have to read twice or perhaps thrice to grasp the subject.

In some place’s readers may find certain matters are repeated again. In matters of Philosophy and tradition, repetition is not only unavoidable but also necessary, for it helps to fix ideas.

SECTION 1 - REALIZATION OF LIFE

A. INTRODUCTION

SHRI BHAGVAD GITA ITSELF IS THE QUINTESSENCE OF VEDAS AND UPANISHADS. BHAGWAN WANTED TO BE AN ACHARYAN ALSO. HENCE, HE HAD UNDERTAKEN THIS UPADESA TO ENABLE THE HUMANITY TO REACH HIM FAST. In Kaliyuga the life span is about 120 years and the effective useful life is about 15 to 20 years. Hence within a very limited frame of time, no one will have time to study the Vedas and understand it. One must understand the value of Lord condensing essence of Vedas and Upanishads within 18 chapters and made it understandable even by a layman.

THE THEME:

THE BHAGVAD GITA, NARAYANA (KRISHNA), IS DECLARED AS THE SUPREME PARABRAHMAM.

HE IS ATTAINABLE BY DEVOTION, WHICH IS TO BE BROUGHT ABOUT BY:

(1) OBSERVANCE OF ONE'S OWN DHARMA,

(2) ACQUISITION OF KNOWLEDGE AND

(3) RENUNCIATION OF ATTACHMENT.

THE CONCEPT:

THE COMPASSION WITH WHICH THE LORD GAVE BHAGVAD GITA HAS NO PARALLEL ANYWHERE AND NO ONE ELSE CAN REPEAT SUCH MOST VALUABLE DELIVERANCE. LORD KRISHNA’S ACCEPTANCE OF THE POST OF CHARIOTEER FOR ARJUNA WAS AN EXHIBITION OF OPULENCE. LORD KRISHNA IS FULL OF ALL OPULENCES AND RENUNCIATION IS ONE OF THEM AND LORD KRISHNA IS THE MASTER OF RENUNCIATION. The Lord lays the foundation to reach HIM. He says- Through unswerving devotion for Me only can this form of Mine be known in truth, experienced and entered into. Whoever works for Me looking upon Me as the goal, whoever is My devotee, free from attachments and from antagonism to any being - SUCH A MAN SHALL ENTER INTO ME.

The Lord had advocated on total surrender to HIM in Bhagvad Gita. By taking into account also the Lord's concluding view expressed in Chapter 18, verse 66 BHAGVAD Ramanujacharya after writing his commentary which is known as GITA BASHYAM started implementing the Lord's view point. He wanted that the Lord's care for his creations should be made known even to an illiterate person. He started giving guidelines and thereafter established principles which came to be known as VISISHTADVAITA. On the propaganda side he further established a procedure called Pancha Samskara (Five easily performable steps) so that they remain steadfast in their aims.

At the first instance Bhagvad Ramanuja spells out clearly our relationship with the Lord and ways to reach Him fast, which is given below:

1. The Jiva or the individual self is different from ISWARA, though indissolubly connected with HIM AS HIS MODE. It is essentially a conscious entity - JNANASWARUPA, (This is known as Atma Sareera Bedam) which is a marked improvement and reality over SHANKARA BHAGVADPADA’s non duality concept which has been widely debated and BHAGVAD Ramanujacharya had proved beyond doubt his philosophy is correct and the same was accepted by all scholars in his period. (Refer Gita chapter 2 Verse 22)

(NOTE ON DUAL CONCEPT: THE DIFFERENCE BETWEEN ATMA AND THE PARAMATMA):

The Sareera or body is not permanent AND GETS CHANGED like changing of our dress, but the BODY GETS CHANGED OVER a period of time. As and when the soul leaves the body it is called death and the soul goes out and is placed in a different body by the Lord and the present body (material) will not be able to act and automatically starts decaying Hence it is burnt or buried. Soul is permanent and it is the watch dog of the Lord to keep track of a person and the soul gradually matures on every rebirth. The Lord is permanent, and the soul is also permanent, in the sense either the soul will be undergoing the endless birth cycle (till it attains the maturity level to understand the Lord) or will stay permanently with the Lord at Srivaikuntam.

For example, everyone knows that a person's growth is a process. There are roughly four stages as stated below:

1) In the first stage, the child just moves its limbs only and cannot move the body,

2) In the second stage it tries to turn and start moving forward and backward,

3) In the third stage, the child starts crawling and

4) In the fourth stage, steadies itself and start walking slowly and thereafter walking fast, running, learning etc., takes place.

The child when it comes to 2nd stage WILL NOT look back to 1st stage and act as per his first stage... So also, when it reaches the 4th stage it never looks back. In the same way the Lord develops a person in gradual stages. How many births cycles a person had to undergo depend on how soon he reaches the maturity level of understanding the self and his relations towards the Lord. When a person reaches a maturity level, the Lord takes him to his Abode called Srivaikunta and never allows him to fall back in the birth cycle to undergo the sufferings. THE JIVA AND ISWARA REMAIN SEPARATE ALWAYS.

2. UNCONSCIOUS matter is known as PRAKRUTI. It becomes dynamic by the will of the Lord. Its dynamism expresses itself as the alternating process of evolution (Shrusti) and involution (PRALAYA), each of these processes lasting for eons calculable in terms of our modern conception of light years. This process of creation and dissolution is a play of the LORD. In this process, the Jiva in so far as it is through this play gradually enabled to overcome the load of Karma, which is technically called AJNANA, and to develop its Dharma-butha-jnana (knowing oneself - CHITTU, ACHITTU AND ISWARA)

3.Involvement of the Jiva in this recurring process of PRAKRUTI is called SAMSARA. It takes the form of repeated successions of births and deaths, with quantum of enjoyment and suffering, determined by the effect of maturing load of KARMAS called PRARABDHA of the Jivas. Until the Jiva realizes its own nature and relationship with God, it will be subject to this process. Release from the process is called salvation or MOKSHA

THE PROCEDURES THAT MAN MUST ADOPT FOR SECURING RELEASE ARE CALLED YOGAS OR WAYS OF COMMUNION. THEY ARE GENERALLY DESIGNATED AS

1. KARMA YOGA, 2. JNANA YOGA 3. BHAKTI YOGA (LEADING TO PRAPATTI)

The Lord Krishna had stated in Bhagvad Gita that surrender to me every action of yours I will. take care of you. Bhagvad Ramanuja had taken up the Lord's command for execution and started propagating Prapatti or self-surrender to the Lord. According to Bhagvad Ramanuja that everyone is created by the Lord and there is a relationship among living beings. Hence, he tried to bring into the fold of Shrivaishnavism everyone irrespective of caste, creed, status and gender as Bhagvads. The Lord also expects such realization should develop among all of us (equanimity). Therefore, in all these compilations or writings we are tilted towards the philosophy of Visishtadvaita.

Saint Perialwar in his pasurams (works) known as Tiruppallandu (pasurams 3 & 4) says that we (Vaishnavas) do not admit into our group persons with wavering mind to accept the Supremacy of Shriman Narayana, yet if they could change their minds even before they breath last, they would be admitted indicating that there is no rigidity in Shrivaishnava Siddhantha to help people to cut short the life cycle. He emphasized that all persons irrespective of their devotion to any other group should join the Vaishnava group leaving their attachment to them to eradicate the load of Karma... Hence Bhagvad Ramanuja's writings are reflected more in this book.

Moreover, the Gita Bhashyam of Bhagvad Ramanuja is simpler. It is not polemical at all except in two places. It can be followed by anyone who has some aptitude for philosophy and has made some study in that line. Bhagvad Ramanuja's mission in life was to affect a synthesis between the philosophic tone and methodology of Vedic learning with the highly emotional songs of the Alwars, which brim with pure devotion.

In Bhagvad Ramanuja's system one more is added - Prapatti or unreserved resignation to the Lord. It is such resignation that evokes God's grace, which alone can eradicate the load of Karma that persists from time without beginning. Bhakti must end in Prapatti. Bhagvad Ramanuja specially points out that it is not a criticism of Vedic study, sacrifice, austerity, charity etc., nor a characterization of them as useless. The idea is to emphasize that they are causes of promoting liberation to the extent that they are suffused with exclusive devotion to the Lord. It can be simplified like this - one must do his duty according to their status in life and the Lord will do his duty not only to protect the individuals but also the whole system.

We are also conscious that Bhagvad Gita can contain messages suitable to different types of aspirants, and the different interpretations of the same. Text of different Acharyas can be taken as an elucidation of those meanings with the aid of the religious and philosophical traditions which each of them represents. One thing must be understood that what we generally call our sense of independence is the expression of pseudo ego which forms the Gordian knot of bondage. Now coming to Bhagvad Ramanuja's philosophy of Visishtadvaita, the philosophic point is given below.

Swami Adidevananda in his book on Sri Ramanuja Gita Bhashyam observes that the doctrine of Visishtadvaita cannot be denied by any one as a phase of the Vedanta. It is a philosophy of unity in diversity, one of arriving at the unity that underlies diversity without sublating the latter. If the diversity is sublated it ceases to be either a unity or a diversity. For any talk of unity implies the simultaneous existence of both unity and diversity. Bhagvad Ramanuja achieves this by the PRAKARA-PRAKARI doctrine combined with the logical theory of Aprthak-siddhi. The ethical side of the Visishtadvaita philosophy, which insists on action in all stages of spiritual life, is conveyed in the theory of the SESHA-SESSHI (liege-master) relationship between God and the Jiva-jagat (living and non-living entities), God is the only Master or Seshi and all others are His. Sesha or servants. Their very nature is service to Him, and to realise this is liberation (Mukti). Bhagvad Ramanuja's ethical theory is thus in accordance with his logic and metaphysics-

B. WHY SRIMAN NARAYANA, PARAM PURUSHA HAS BEEN ACCEPTED AS PARABRAHMAM.

PREAMBLE:

Even though Shriman Narayana has been declared as the PARABRHMAM, the concept of a particular single God is not in vogue in many parts of the world. The major religions in the world are HINDUISM, BUDHISIM, CHRISTIANITY ISLAM and SIKHISM. In the recent past a new concept has emerged which is known as Communism and this can also be added to this group.

NORMAL SCENERIO:

In Hinduism several God Heads are in vogue. According to Lord Krishna (Bhagvad Gita) the God Heads viz., Sri Vishnu, Shiva, Parvati.(Shakti), Ganapati, Karthikeya, and Sun & several Goddesses, Demi Gods and many Avathar Purushas, viz.,Budha, Mahavir, Andal, Alwars, Nayanmars, Acharyas, (realized persons) with a high maturity level also can be considered as form of God, for example Aadi Shankara, Madvacharya, Bhagvad Ramanuja, Vallabhachharya, Nimbalkar, Krishna Chaithanya Maha Prabhu, Guru Ragavendra, Ramakrishna Paramahamsa, Tukaramji, Ezhuthachhan, GURU NANAKJI, Shirdi Sai Baba, Ramalinga Adigalar, Basaveswara, Swami Narayan, BHAKTI Vedanta Swami Prabhupada and many more,. Lord Krishna in Bhagvad Gita (Gita Chapter 3, verse 11) states that the worship made to Demi Gods also reaches Him. This book refers always about MATURITY LEVEL. The maturity level means that knowing oneself, i.e., soul and its relation with the Lord. When a Jiva is upgraded as human being from Plant and Animal stage the Maturity level is supposed to be at the lowest level, exceptions apart. This has been fully discussed under Section II - chapter

REASONS THEREFOR:

According to Vaishnava concept a person gets attached to a particular form of God with reference to the maturity level attained by a person to know himself. Attaining a higher maturity level can happen any time from one day to several hundreds of births. The vaishnava philosophy believes in the doctrine that a person is considered to have attained the highest maturity level when a desire comes to him to eradicate the load of Karma and to cut short the birth cycle and to reach Shrivaikuntam, a land of Bliss where Shriman Narayana gives His Dharsan always and at all times and it is a Universe itself, which is nothing but the Material of knowledge and Bliss region. HERE THE LORD PARAVAASUDEVA OR SHRIMAN NARAYANA also called PARAMBRHMA, PARATHATVA, and ALMIGHTY EAGERLY AWAITS TO give HIS Dharsan to Hia devotees... (SWAMY NAMMALWAR'S THIRU-VIRUTHAM. Pasuram/Verse 96).

HOW THE MATURITY LEVEL IS GRADUALLY UPGRADED.

In other words, the Lord while granting birth to a soul places the soul or Jiva in a particular body and at a suitable level so that the maturity level reached in the earlier life can be continued upward and not allow it to start afresh otherwise the life cycle will never come to an end. Therefore, one gets the mind to worship Sriman Narayana only when the desire to reach Him arises in his mind. The image (moorthy) of the Lord Balaji at Tirumala is praised explicitly by the Alwars that it reflects His main three forms in one figure, (Vishnu, Brahma and Shiva) i.e., (Swamy Nammalwar's Tiruvaimozhi 10-10-1 and 10), Peiyalwar. 3rd TIRUVANDADI, PASURAM/VERSE 63.

1. For devotees who are interested in Moksha discover Him as Sriman Narayana (with Chakra and Conch) and the Lord grants them their wish of getting Moksha,

2. In respect of some devotees who are interested in Material welfare the Lord grants their wishes (Materialistic) in the form of Brahma (with Jada Mudi or long flowing hairs).

3. In case of those whose desire be enjoy Power and Authority the Lord grant their wishes in the form of Shiva (cluster of hairs on the head).

4. The great scholars and seers, say that He grants the wishes of all categories. Viz., who wish to cut short the life cycle which is considered as the highest appeal? At the same time in respect of persons whose desires are to enjoy material welfare, sensual matters or power and authority, though they are considered to last for a shorter period only, are also granted by the Lord.

The meaning of it is that those who go to Him to seek other than Moksha also pleased by the Lord. Perhaps by this process the Lord slowly make them to reach full Maturity Level by their coming to worship Him DIRECTLY or indirectly often. This will result in their realizing the futility in seeking such enjoyments. Hence, lakhs of devotee’s throng to worship TIRUMALAI BALAJI again and again to get their material desires fulfilled and at the same time their up gradation is also assured. Therefore, in Hinduism, one should not find the worship of many gods and demigods as a strange one, since they are accepted as within the Hindu system as it leads to a gradual process and such people will be in the birth cycle till they attain a full level of maturity to know the purpose of their being given the birth or janma.

In this wide world, there are people who do not believe in God. In the case of Non-believers, He creates a way known as communism. For them the light will dawn very slowly only.

There are groups in this world, who accept God, but could not describe Him, He puts them in a group which is known as Islam to get more concentration on the Lord.

In case of groups who accept God, but instead of trying to reach Him, they would glorify those who are considered as HIS REPESENTATIVE, which is known as Christianity. Unfortunately, they do not believe in rebirth and they have no answer as to how the human beings come to earth. Hence, they do not have an explanation as to how the load of karma can be brought to nil. By constant praying in the Church and seeking the God's pardon for the sins committed, they may get salvation to know the God one day - when? is the question. Note: Under Sanatana Dharma, a formless God is not accepted

In case of groups who accept God but believe in good deeds and actions to reach Him - they are attached to Jainism, Buddhism. They do not have any answer as to the inequalities in human beings.

In case of categories who do not follow Sanatana Dharma, it is believed that their life cycle continues for a longer period.

In case of Sikhism, Guru Gobind Singh and his writings known as Granth Sahib, is very much important to them. Their main thrust is very similar to that of Bhagvad Ramanuja's Visishtadvaita. They believe in protection of our religion from the hands of outsiders who are merciless and destroy our culture and kill our people. They must be always in preparedness to protect our religion and people. They are identified by the following 5 K s viz., Kirpan (small knife), Kangan, Kesh (head pagri). Underwear and comb