SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
Essence of SrI bhagavath gIthA
In the eleventh SlOkam of gIthArtha sangraham, ALavandhAr explains the summary of seventh chapter saying “In the seventh chapter, the true nature of paramapurusha i.e., he (bhagavAn) is the object of upAsanA (bhakthi), that (knowledge about bhagavAn) state of being concealed (for the jIvAthmA), surrendering to bhagavAn (which will eliminate such concealment), the four types of devotees and the greatness of the gyAni (among those four types of devotees) are spoken”.
Important SlOkams/Verses
SrI bhagavAn uvAcha
mayyAsakthamanA: pArtha yOgam yunjan madhASraya: |
asamSayam samagram mAm yathA gyAsyasi thach chruNu ||
bhagavAn spoke:
Oh son of kunthI! You who begin the bhakthi yOga having a very attached mind in me and relying on me, carefully listen to me about that knowledge through which you can fully know about me (who is the target of that yOga).
Note: krishNa starts the chapter highlighting the importance of listening attentively and sincerely to get the ultimate benefit. In the next SlOkam, he highlights that arjuna only needs to know about krishNa and nothing else is to be known.
manushyANAm sahasrEshu kaScidhyathati sidhdhayE |
yathathAm api sidhdhAnAm kaSchin mAm vEththi thathvatha: ||
Only one among among thousands of those who are qualified to learn SAsthram, tries continuously until attaining liberation. Only one among those thousands (who continuously pursue the path of perfection) truly knows me.
Note: krishNa praises this knowledge by saying that it is very difficult to attain.
bhUmir ApO’nalO vAyu: kham manO budhdhir Eva cha |
ahankAra ithIyam mE bhinnA prakruthir ashtadhA ||
Know that this material nature which constitutes the following eight categories of elements viz the five great elements earth, water, fire, air and ether, mind (and other senses), mahAn (mahath thathvam – the great element) and ahankAram (ego indicating mUla prakruthi (primordial matter)), is mine.
Note: First krishNa explains all achith (insentient) entities to be his possession.
aparEyam ithas thvanyAm prakruthim vidhdhi mE parAm |
jIvabhUthAm mahAbAhO yayEdham dhAryathE jagath ||
Oh mighty armed! This insentient material nature is inferior; know that the [spiritual] matter called as jIva (sentient entity) which is different from and superior to the material nature, is mine; it is by this jIva [i.e., collection of jIvAthmAs] that this universe is sustained.
Note: krishNa sustains all achith through jIvAthmAs. Each insentient entity we see is inhabited by a jIvAthmA who is having bhagavAn as the antharyAmi. In the next SlOkam, krishNa says that he is the origin and the end for everything.
In the 7th SlOkam, he says “Nothing higher than me exists; all these entities are strung on me like gemstones strung on a string”.
From 8th SlOkam to 12th SlOkam, he explains that he is the controller of all special aspects in different types of entities. Though he says he is that particular aspect, it should be understood that he is the origin of such aspects.
In SlOkam 13, he explains that though he is the origin of everything, due to being bewildered by the entities having three qualities (sathvam, rajas, thamas), people of this world does not understand him.
dhaivI hyEshA guNamayI mama mAyA dhurathyayA |
mAm Eva yE prapadhyanthE mAyAm EthAm tharanthi thE ||
This material nature/realm which is mine and filled with three qualities (sathva, rajas, thamas) is difficult to cross over (by any individual’s efforts) since it is created by me who is the dhEva (God). Those who surrender unto me only, will cross over this material nature/realm [by my grace].
Note: bhagavAn explains the greatness of SaraNAgathi in this SlOkam.
na mAm dhushkruthinO mUdA: prapadhyanthE narAdhamA: |
mAyayApahruthagyAnA: Asuram bhAvam ASrithA: ||
Fools, lowest among men, those with knowledge which has been destroyed by mAyA (illogical reasoning etc) and those with demoniacal nature are the four types of sinners (who are greater than the previous sinners in the order of their mentioning) who do not surrender unto me.
Note: Four types of unfavourable persons are highlighted here.
chathurvidhA bhajanthE mAm janA: sukruthinO’rjuna |
ArthO jigyAsur arthArthI gyAnI cha bharatharshabha ||
Oh arjuna who is best among the descendants of bharatha! Four types of virtuous people namely one who is in grief (due to loss of wealth), one who desires for (new) wealth, one who desires to enjoy the AthmA and the one who has true knowledge, worship me.
Note: Four types of favourable persons are highlighted here.
thEshAm gyAni nithyayuktha Ekabhakthir viSishyathE |
priyO hi gyAninO’thyartham aham sa cha mama priya: ||
Among these four, the gyAni who is always united with me and is exclusively devoted to me is the best. For such gyAni, I am very dear and he too is dear to me.
Note: The greatness of gyAni (greatly devoted bhaktha) is highlighted here.
udhArA: sarva EvaithE gyAni thvAthmaiva mE matham |
Asthitha: sa hi yukthAthmA mAm EvAnuththamAm gathim ||
All of these are generous, but the gyAni is the one who sustains (me) – this is my principle. Isn’t he the one who desires to be with me, having me only as the unsurpassed goal?
Note: gyAni’s unique greatness is identified here.
bahUnAm janmanAm anthE gyAnavAn mAm prapadhyathE |
vAsudhEva: sarvam ithi sa mahAthmA sudhurlabha: ||
After many virtuous births, a gyAni whose knowledge is matured thinking “vAsudhEva is my parama prApyam (ultimate goal), prApaka (means), dhAraka (who sustains me), pOshaka (who nourishes me), bhOgya (who gives pleasure to me) and so on” surrenders unto me. He is large hearted and is difficult to attain for me (in this world).
Note: bhagavAn being the means and goal is highlighted here.
In the next several SlOkams, krishNa explains the nature of those who are worshippers of other dhEvathAs etc, to ultimately highlight how difficult it is to find a gyAni in this world.
yO yO yAm yAm thanum bhaktha: SradhdhayArchithum ichchathi |
thasya thasyAchalAm SradhdhAm thAm Eva vidhadhAmyaham ||
Whichever devotee of the dhEvathAntharams (other dhEvathAs) who desires to worship faithfully whichever dhEvathA who is [my] SarIra (body), I bestow unshakeable faith to such devotee towards that dhEvathA only.
anthavath thu palam thEshAm thadhbhavathyalpamEdhasAm |
dhEvAn dhEvayajO yAnthi madhbhakthA yAnthi mAm api ||
The result of the worship of those less intelligent people is insignificant and has an ending; this is because those who worship other dhEvathAs attain those dhEvathAs; and my devotees attain me.
In the 28th SlOkam, it is explained that those whose sins are reduced through pious acts, will start worshipping bhagavAn.
In the 29th SlOkam, it is explained that those who like to attain mOksha, should know what is brahmam, adhyAthmam and karmam.
sAdhibhUthAdhidhaivam mAm sAdhiyagyam cha yE vidhu: |
prayANakAlE ’pi cha mAm thE vidhur yukthachEthasa: ||
aiSvaryArthis (those who desire worldly wealth) should know me as the one with the qualities of adhi bhUtha and adhi dhaiva [these are explained in 8th chapter]; (like the two others [kaivalyArthis (those who desire self-enjoyment) and bhagavath kainkaryArthis (those who desire kainkaryam to bhagavAn)]), they should know (me) as the one with the quality of adhi yagya; these three types of people (who are engaged in me to fulfil their desire) should know me as the one to be remembered while shedding their bodies (to attain their desired goal) [at the time of death].
adiyen sarathy ramanuja dasan
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