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Gita Saroddhara: Collection of Lectures
Gita Saroddhara: Collection of Lectures
Description
About the Book

Karma is the key that opens the door of the soul. Door can be locked as much as if can be opened by means of the key. While the Karma motivated to serve the selfish ends tightens the closure of the door of the soul the un-self-serving and devotion-filled Karma requires the envelope around the soul and exhibits the invaluable treasure that lies within.

 

Foreword

Though the light of the Bhagavad Gita emanating from the mouth of Sri Krishna has enlightened the hearts of many devotees, the inaccurate commentaries on it authored by uninformed upstarts have cast a cloud of confusion on the Geetha and tended to hide its real meaning. To remove this confusion, Srimad Ananda Teertha, a manifestation of Lord Vayu, wrote two commentaries on the Bhagavad Gita, the ‘Gita Bhashya’, and the ‘Gita Tatparya’, to once and for all dispel the confusion that was prevailing. Sri Jayateertha further clarified the meaning in his explanatory commentaries, ‘Prameyadeepika’ and “Nyayasudha” and left no scope for any confusion whatsoever.

Still the brilliance of the meaning of the Geetha was eluding the grasp of the common people and the need for a more simple and lucid commentary was felt. This need was supplied by Shri Satyadhyana Teertha of revered memory, who by authoring the “Geetha Prati Padaartha Chandrika” brought the dazzling brilliance of the Bhagavad Geetha within the scope of understanding of the common layman.

These earlier works afforded a glimpse of the great treasures lying hidden in the literary ocean of the Vedas and the Upanishads. And now Shri Vishvesha Teertha has accomplished the task of diving down to these depths to expose the great treasures lying there. And this work, the ‘Gita Saroddhara’, (The essence of the Gita), is the result. It is a collection of the concepts that were lying hidden or lying inobscurity, waiting to be retrieved. It goes without saying that good people all over the world will greatly benefit from these concepts herein contained.

The points made in this work are direct and convincing. It cites plenty of practical examples from life along with authoritative anecdotes from the Bhagavatha, the Maha Bharatha and other sources. And the points made have been strengthened by convincing logic, which overcomes the deepest doubts that any one can have.

As the wise doctor presents the same medicine in a different and sweetened form to cure a long suffering patient who is disgusted by the series of unpalatable medicines he has tried, Shri Vishvesha Teertha has herein presented the deepest thoughts contained in Vedic lore in a novel and acceptable form. These thoughts contain the answer to all problems that living presents, and hence the presentation of this book is great service to all people. Also it kindles an interest in the layman and prompts him to discover the great ideas that our ancient works hide. This is particularly apparent in the discussions on the ‘Four fold Varnas’ and ‘Following Swadharma’.

Some commentators, while commenting on the Gita have suggested that Sri Krishna has advocated the Advaitic point of view in the Gita. In this line of thought, Krishna would emerge as one having illusions of Dvaita.

‘Maayaakyaayaaha kaamadhenoh Vathsoujeeveshwaraavubhou’

That is, the Lord is the Paramesvara labouring under a delusion of ‘Dvaitha.’

This statement in the Panchadasi would have an Eeswara who is under the delusion of Dvaita thought. On the other hand, if Sri Krishna had exprienced the Advaitha manifestation, then He should have felt the whole world, as well as His ‘Godliness’, to be untrue. In that case His statement like ‘Bhootanaam eeshvaropi san’ declaring Himself as Eesvara, would be deceitful, and it would have to be said that Sri Krishna was suffering from an illusion of ‘Dvaita’. If so, and Krishna really suffered from an illusion of ‘Dvaita’, how could He have preached ‘Advaitha” in the Gita.

However, it is seen that Shri Krishna very clearly and unequivocally preaches the doctrine of action in the form of ‘war’, and devotion towards Himself to Arjuna, who himself was a highly informed person with an inquiring mind. In the light of this clear injunction it is very surprising that commentaries on the Gita coming from the ‘Advaita’ fold, hold that, the message of the Gita is that ‘an informed man is not bound either by the obligation of action or devotion’.

Though ancient schools differ in their doctrines, a popular idea is that all these diverse schools but indicate the several paths to the ultimate goal of man, ‘Moksha’ the liberation from the cycle of life and death. However, the Gita very clearly rejects this idea, when it says,

‘Vyasaayaathmikaa bhuddhihi Yekeha kurti nandana’

This topic has been discussed very comprehensively in the present work, ‘Gita Saroddhara’ and all doubts that arise on several aspects have been very clearly answered and the essence of the message of the Gita presented very clearly. Hence, this work, in our opinion, is a very valuable critique of philosophic import.

That Shri Visveshateertha Swamiji has authored this work in the very short period of his previous ‘Paryaya’, amidst the pressures of his very busy schedule, daily rounds of worship, engagements, teaching sessions, is a pointer to the unique brilliance of his intelligence and capacity.

We have seen His Holiness from his childhood. He has attained a very high degree of erudition in Sanskrit Literature even when he was ten years old. He would compose eight to ten beautiful slobs of high import in mature language within the span of half-an-hour.

His Holiness was about eighteen years old when the renowned scholar from the Advaitha school, Mahamahopadhyaaya Venkata Krishna Sastry came to Udupi. A philosophic discussion took place between the visiting Pandit and His Holiness. In a very short time Shri Sastry found he had no words to counter the spate of logic that His Holiness employed in his arguments and became speechless and saluted the extraordinary brilliance of his subtlety and acumen. Likewise highly renowned scholars like Pandit Rajesvara Sastry, Shadanga Ramachandra Sastry had to bow down to the erudition and brilliance of His Holiness. And we have all seen how huge congregations are mesmerised by his extraordinary oratorical skills. Coupled with this talent for coherent and convincing argument, his devotion to his work, devotion to his gurus and devotion to God evokes admiration and pleasure in one and all. We are fully pleased with him and pray that God grant him full life and all wealth and the capacity to always serve good people every where with beneficient works.

 

Preface

Bhagavad Gita is the only philosophical work, which presents to us the Vedanthic and Dharmic concepts in a brief and free flowing and beautiful style. It can be said that there is no problem in life that does not get a solution in this concise treatise. It touches upon all aspects that contribute to make ones life fulfilled and happy. How a man should act in any predicament is set forth clearly in the Gita. The Gita is without a rival in setting forth clearly and without any ambiguity the sathvic concepts that govern actions in life and provide the guide lines for living a satisfactory and fulfilled life. If Shri Krishna has delivered the message of the Gita, it is Shri Vedavyasa who has set it down for us in the form of a book. How can we explain fully the sanctity and depth of the meaning of this work, which has come to us from these two manifested forms of the Almighty? It is the gift of ambrosia, gifted to mankind by God Himself.

‘Yaa swayam Padmanaabhasya Mukhapadmaat vinisrutaa’

It is philosophy. Also, it is the science of life. We do not see the amalgamation of philosophy with day-to-day life so well in any other work.

We had the good opportunity of speaking on the Bhagavad Gita at Hubli, during the period of our Chaathurmaasya. This work is the outcome of those lectures. The request from many to collect and publish these lectures made this work see the light of the day.

In the 300 and odd pages of this lecture series, we could touch on the several aspects covered by the Gita only in the briefest of presentations. Though Gita itself is but a brief work, the more one tries to comprehend it the more expansive it grows till it takes a Vishwaroopa form, a truly universal visage. In this small work we could only touch upon a limited part of the vast panorama that the Gita exhibits. This work forms only a mad guide for those who would like to study the Gita in greater depth. The purpose of this work is just to kindle interest in common people regarding the message that the Gita conveys. However, no one should commit the mistake of accepting that this work contains the full import of the message of the Gita.

It was our main aim in our Gita lectures to discuss the situations arising out of the modem life styles and the problems arising therefrom and to throw light on the guidelines that the Gita lays down for meeting these situations. Hence, without getting in to the depths of academic discussions, we have tried to explain in a simple way the concepts of Gita as applicable to the modem life. We do have an intention to separately undertake a work covering in detail the discussions on Gita’s philosophical concepts and an analysis of the several commentaries written by different persons of various persuasions.

In this work also, in the context of explaining a few Gita concepts and their ramifications, the differing opinions of other commentators on these points had to be considered and discussed to the necessary extent in order to have a fuller understanding of the subject. These discussions have been included in order to facilitate the practice of comparative study in understanding the heart of Gita, and not with the intention of a show of verbal gymnastics by way of denunciations and refutations. It is our personal conviction that a critical analysis of different viewpoints with their merits and demerits, without preconceived notions, will not give room to prejudices and is an absolute necessity for the healthy growth of philosophical thoughts. That we have followed Shri Madhvacharya’s bhashya for these lectures is not due to any factional pride. Only after getting convinced that Shri Madhvacharya’s bhashya reflects the heart of Gita, by a critical study of it with an open mind and without any compulsions or egoism, we have made an attempt to present the invaluable treasure that is the Gita to the people, based on the light thrown by him. We hope that people will look at this little effort born out of good intentions with kindness and extend us more encouragement and inspiration.

We offer our pranams at the feet of our revered gum His Holiness the Swamiji of Bhandarakere Matha for having blessed this work with his foreword.

Shri. Ramachandra Bhat, proprietor of Ashok Hotel, Hubli is the prime motivator in the publication of these Gita lectures at Hubli, by ceaselessly following it up. This work has seen the light of the day as a result of his ceaseless effort, labour and philonthrophy. We pray to the Almighty to bestow His benign blessings on Shri. Ramachandra Bhat. who has extended his help in this work of spreading knowledge and has earned the blessings of Hari-Gurugalu.

We pray for the blessings of Hari-Vaayu on Shri Paduru Venkataramanaachar and Shri. Kaapu Hayavadana Puranik, who had served with enthusiasm and involvement in many ways in bringing out this work. On this occasion, we heartily greet the Samyuktha Karnataka Printers who have printed this work neatly.

“Gita Saaroddhaara” - a work narrating the eternal message of Gita in a lucid style by us, has been translated in to English and now its publication brings us immense pleasure. Leading pundits and literatures had earlier written to us appreciating the work, which was originally penned in Kannada. Also, young men and women who read the work had discussions at length with us. Further, we could correct many of the wrong understandings of contemporary thinkers on Gita, citing works on it by Shri. Acharya Madhva and Shri. Raghavendra Theertha; so that the great nectar of Gita could be enjoyed by one and all.

Late Shri C. S. Krishnamurthi, who was a leading auditor of Coimbatore, has translated this work in to English, which has earned the love and admiration of all. Our beloved Chinthalavady Shri. K. Ramamurthy has compared the translation with the original in Kannada, effected suitable changes, edited the manuscript with dedication and made it possible for the work to reach the hands of English knowing public. We invoke the blessings of our worshipful deity Lord Shri. Krishna on these two gentlemen and their families.

Poornaprajna Samshodhana Mandiram, which was founded and nurtured by us, has taken the responsibility of publishing this work in English with great interest. We especially felicitate Dr. Rajalakshmi Srinivasan, Chairperson of Poornaprajna Samsodhana Mandiram and congratulate its Director, Dr. A. V. Nagasampige who has been very active at every stage.

It is our wish that serious readers all over the world study this work and get blessed by Lord Shri Krishna.

 

Contents

 

  Chapter 1  
1 Introduction 1
2 Dharmakshethre Kurukshethre 4
3 Senayor Ubhayor Madhye 7
  Chapter 2  
4 The Background of Sri Krishna’s Message 10
5 Asochyam Anvasochasthvam 12
6 Attachment is the Root of Sorrow 17
7 Soul is the Image of God 20
8 Dharmic War is not bad 23
9 Weakness is the Root of Sin 25
10 Only One Path to Truth 28
11 Vedas and Result-Oriented Action 32
12 Deeds and Desire for Fruits 36
13 Yogaha Karmasu Koushalam 40
14 The Fruit of Nishkaama Karma 42
15 Sthithaprajnya and Sense-Control 46
16 Worldly Actions of the Sthithaprajnya 52
  Chapter 3  
17 Then Why Fetish of Karma 57
18 Impracticability of Abandoning of Karmas 59
19 Let Karma be in Yajna Form 63
20 Parasparam Bhaavayanthaha 66
21 Yajnya and the Wheel of Life 69
22 Bad karma is not Yajna 72
23 The Exception of Karma 73
24 Obligation of Karma for Jnaanis too 75
25 Difference between Jnaani and Ajnaani 77
26 Interdependence of Jnaana and Karma 79
27 Svadharme Nidhanam Shreyaha 80
28 The Merits of Differentiation of Vamas 86
29 Desire - Worst Enemy of the Soul 90
30 The Way Desire Engulfs 94
31 Knowledge - the Means to Control Desire 96
  Chapter 4  
32 The Ancientness of Gita Dharma 99
33 God’s Incarnation and Purpose 101
34 The Difference between Jeeva and God 108
35 Jnyaanis and People of Three Kinds 110
36 Gita’s Scheme of Four-fold Varnas 117
37 Action in Inaction and Inaction in Action 126
38 Various Aspects of Yajnya 134
39 Knowledge is the Fruit of Yajnya 141
40 Samshayaathmaa Vinashyathi 145
  Chapter 5  
41 Asceticism and Karma Yoga 150
42 Non-Antagonism between Jnyaana and Karma 157
43 Non-Defilement of Karma Yoga 160
44 Jnyaani is Not-turned-away from the World 162
45 The Jnyaani’s Samadhrishti 166
46 The Greatness of Spiritual Pleasures 172
  Chapter 6  
47 From Karma Yoga to Dhyaana Yoga 174
48 Service to Society - Necessary to Karma Yoga 175
49 The Form and Mode of Dhyaana Yoga 182
50 The Path of Meditation is Hard but without Danger 188
  Chanter 7  
51 Bhakthi and Supreme Knowledge 191
52 The Modes of Bhakthi 195
53 Advaitha Jnyaana and Bhakthi 196
54 Salutation - An Integral Part of Bhakthi 201
55 Bhakthi and Self Manifestation 204
56 Only One Supreme God in Hindu Dharma 209
57 Sri Krishna Alone is the Supreme God 212
  Chapter 8  
58 Truths to be Known to Saadhaka 215
59 Slowness is Not Good in following Dharma 216
60 Thought of God in Final Moments 218
61 Bright and Dark Routes 222
  Chapter 9  
62 Relation between God and the World 224
63 Is God-hatred a Means for Release 228
64 Yoga - Kshemam Vahaamyaham 231
65 Offering of Activity 234
66 Hari Pooja is Very Easy 235
67 Conduct and Devotion 238
  Chapter 10  
68 God’s Magnificence 242
69 The Message of Vibhuthi Yoga 243
  Chapter 11  
70 Vishwaroopa (the Omnipresent Form) Dharshana 245
71 Is God Formless 248
72 Awareness of Vishwaroopa in Daily Life 252
  Chapter 12  
73 Meditation on the Female Principle 254
74 Is Unmanifested, the Attributeless Brahman 256
75 Sagunopaasana is Universally Accepted 259
76 Steps of Meditation 261
77 Desireless Meditation 263
78 Development of Good Conduct in Saadhaka 265
  Chapter 13  
79 Who is a Kshethrajnya 269
80 Characteristics of Knowledge and the Seeker 271
81 Discussion of Eternal Principles 275
82 The Root of Life’s Bondage 278
  Chapter 14  
83 Influence of Three Gunas on Life 280
  Chapter 15  
84 Nature of the World Tree 283
85 Mamaivaamsho Jeevaloke 286
86 Purushothama Yoga 289
  Chapter 16  
87 Divine and Devilish Qualities 293
88 Evil Effects of Atheism 295
89 The Need for Devotion to God 300
90 Shaasthra is the Way 304
  Chapter 17  
91 Dharma and Daily Affairs 311
92 Food 313
93 Charity 316
94 Penance 319
  Chapter 18  
95 Knowledge 320
96 Happiness 323
97 Sacrifice and Asceticism 325
98 Difference between Desirefull and Desireless action 328
99 Is the Soul the Doer 332
100 Surrender 338
101 Conclusion 344

 

Gita Saroddhara: Collection of Lectures

Item Code:
NAC918
Cover:
Paperback
Edition:
2007
Size:
7.2 Inch X 4.8 Inch
Pages:
371
Other Details:
Weight of the Book: 300 gms
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$20.00   Shipping Free
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About the Book

Karma is the key that opens the door of the soul. Door can be locked as much as if can be opened by means of the key. While the Karma motivated to serve the selfish ends tightens the closure of the door of the soul the un-self-serving and devotion-filled Karma requires the envelope around the soul and exhibits the invaluable treasure that lies within.

 

Foreword

Though the light of the Bhagavad Gita emanating from the mouth of Sri Krishna has enlightened the hearts of many devotees, the inaccurate commentaries on it authored by uninformed upstarts have cast a cloud of confusion on the Geetha and tended to hide its real meaning. To remove this confusion, Srimad Ananda Teertha, a manifestation of Lord Vayu, wrote two commentaries on the Bhagavad Gita, the ‘Gita Bhashya’, and the ‘Gita Tatparya’, to once and for all dispel the confusion that was prevailing. Sri Jayateertha further clarified the meaning in his explanatory commentaries, ‘Prameyadeepika’ and “Nyayasudha” and left no scope for any confusion whatsoever.

Still the brilliance of the meaning of the Geetha was eluding the grasp of the common people and the need for a more simple and lucid commentary was felt. This need was supplied by Shri Satyadhyana Teertha of revered memory, who by authoring the “Geetha Prati Padaartha Chandrika” brought the dazzling brilliance of the Bhagavad Geetha within the scope of understanding of the common layman.

These earlier works afforded a glimpse of the great treasures lying hidden in the literary ocean of the Vedas and the Upanishads. And now Shri Vishvesha Teertha has accomplished the task of diving down to these depths to expose the great treasures lying there. And this work, the ‘Gita Saroddhara’, (The essence of the Gita), is the result. It is a collection of the concepts that were lying hidden or lying inobscurity, waiting to be retrieved. It goes without saying that good people all over the world will greatly benefit from these concepts herein contained.

The points made in this work are direct and convincing. It cites plenty of practical examples from life along with authoritative anecdotes from the Bhagavatha, the Maha Bharatha and other sources. And the points made have been strengthened by convincing logic, which overcomes the deepest doubts that any one can have.

As the wise doctor presents the same medicine in a different and sweetened form to cure a long suffering patient who is disgusted by the series of unpalatable medicines he has tried, Shri Vishvesha Teertha has herein presented the deepest thoughts contained in Vedic lore in a novel and acceptable form. These thoughts contain the answer to all problems that living presents, and hence the presentation of this book is great service to all people. Also it kindles an interest in the layman and prompts him to discover the great ideas that our ancient works hide. This is particularly apparent in the discussions on the ‘Four fold Varnas’ and ‘Following Swadharma’.

Some commentators, while commenting on the Gita have suggested that Sri Krishna has advocated the Advaitic point of view in the Gita. In this line of thought, Krishna would emerge as one having illusions of Dvaita.

‘Maayaakyaayaaha kaamadhenoh Vathsoujeeveshwaraavubhou’

That is, the Lord is the Paramesvara labouring under a delusion of ‘Dvaitha.’

This statement in the Panchadasi would have an Eeswara who is under the delusion of Dvaita thought. On the other hand, if Sri Krishna had exprienced the Advaitha manifestation, then He should have felt the whole world, as well as His ‘Godliness’, to be untrue. In that case His statement like ‘Bhootanaam eeshvaropi san’ declaring Himself as Eesvara, would be deceitful, and it would have to be said that Sri Krishna was suffering from an illusion of ‘Dvaita’. If so, and Krishna really suffered from an illusion of ‘Dvaita’, how could He have preached ‘Advaitha” in the Gita.

However, it is seen that Shri Krishna very clearly and unequivocally preaches the doctrine of action in the form of ‘war’, and devotion towards Himself to Arjuna, who himself was a highly informed person with an inquiring mind. In the light of this clear injunction it is very surprising that commentaries on the Gita coming from the ‘Advaita’ fold, hold that, the message of the Gita is that ‘an informed man is not bound either by the obligation of action or devotion’.

Though ancient schools differ in their doctrines, a popular idea is that all these diverse schools but indicate the several paths to the ultimate goal of man, ‘Moksha’ the liberation from the cycle of life and death. However, the Gita very clearly rejects this idea, when it says,

‘Vyasaayaathmikaa bhuddhihi Yekeha kurti nandana’

This topic has been discussed very comprehensively in the present work, ‘Gita Saroddhara’ and all doubts that arise on several aspects have been very clearly answered and the essence of the message of the Gita presented very clearly. Hence, this work, in our opinion, is a very valuable critique of philosophic import.

That Shri Visveshateertha Swamiji has authored this work in the very short period of his previous ‘Paryaya’, amidst the pressures of his very busy schedule, daily rounds of worship, engagements, teaching sessions, is a pointer to the unique brilliance of his intelligence and capacity.

We have seen His Holiness from his childhood. He has attained a very high degree of erudition in Sanskrit Literature even when he was ten years old. He would compose eight to ten beautiful slobs of high import in mature language within the span of half-an-hour.

His Holiness was about eighteen years old when the renowned scholar from the Advaitha school, Mahamahopadhyaaya Venkata Krishna Sastry came to Udupi. A philosophic discussion took place between the visiting Pandit and His Holiness. In a very short time Shri Sastry found he had no words to counter the spate of logic that His Holiness employed in his arguments and became speechless and saluted the extraordinary brilliance of his subtlety and acumen. Likewise highly renowned scholars like Pandit Rajesvara Sastry, Shadanga Ramachandra Sastry had to bow down to the erudition and brilliance of His Holiness. And we have all seen how huge congregations are mesmerised by his extraordinary oratorical skills. Coupled with this talent for coherent and convincing argument, his devotion to his work, devotion to his gurus and devotion to God evokes admiration and pleasure in one and all. We are fully pleased with him and pray that God grant him full life and all wealth and the capacity to always serve good people every where with beneficient works.

 

Preface

Bhagavad Gita is the only philosophical work, which presents to us the Vedanthic and Dharmic concepts in a brief and free flowing and beautiful style. It can be said that there is no problem in life that does not get a solution in this concise treatise. It touches upon all aspects that contribute to make ones life fulfilled and happy. How a man should act in any predicament is set forth clearly in the Gita. The Gita is without a rival in setting forth clearly and without any ambiguity the sathvic concepts that govern actions in life and provide the guide lines for living a satisfactory and fulfilled life. If Shri Krishna has delivered the message of the Gita, it is Shri Vedavyasa who has set it down for us in the form of a book. How can we explain fully the sanctity and depth of the meaning of this work, which has come to us from these two manifested forms of the Almighty? It is the gift of ambrosia, gifted to mankind by God Himself.

‘Yaa swayam Padmanaabhasya Mukhapadmaat vinisrutaa’

It is philosophy. Also, it is the science of life. We do not see the amalgamation of philosophy with day-to-day life so well in any other work.

We had the good opportunity of speaking on the Bhagavad Gita at Hubli, during the period of our Chaathurmaasya. This work is the outcome of those lectures. The request from many to collect and publish these lectures made this work see the light of the day.

In the 300 and odd pages of this lecture series, we could touch on the several aspects covered by the Gita only in the briefest of presentations. Though Gita itself is but a brief work, the more one tries to comprehend it the more expansive it grows till it takes a Vishwaroopa form, a truly universal visage. In this small work we could only touch upon a limited part of the vast panorama that the Gita exhibits. This work forms only a mad guide for those who would like to study the Gita in greater depth. The purpose of this work is just to kindle interest in common people regarding the message that the Gita conveys. However, no one should commit the mistake of accepting that this work contains the full import of the message of the Gita.

It was our main aim in our Gita lectures to discuss the situations arising out of the modem life styles and the problems arising therefrom and to throw light on the guidelines that the Gita lays down for meeting these situations. Hence, without getting in to the depths of academic discussions, we have tried to explain in a simple way the concepts of Gita as applicable to the modem life. We do have an intention to separately undertake a work covering in detail the discussions on Gita’s philosophical concepts and an analysis of the several commentaries written by different persons of various persuasions.

In this work also, in the context of explaining a few Gita concepts and their ramifications, the differing opinions of other commentators on these points had to be considered and discussed to the necessary extent in order to have a fuller understanding of the subject. These discussions have been included in order to facilitate the practice of comparative study in understanding the heart of Gita, and not with the intention of a show of verbal gymnastics by way of denunciations and refutations. It is our personal conviction that a critical analysis of different viewpoints with their merits and demerits, without preconceived notions, will not give room to prejudices and is an absolute necessity for the healthy growth of philosophical thoughts. That we have followed Shri Madhvacharya’s bhashya for these lectures is not due to any factional pride. Only after getting convinced that Shri Madhvacharya’s bhashya reflects the heart of Gita, by a critical study of it with an open mind and without any compulsions or egoism, we have made an attempt to present the invaluable treasure that is the Gita to the people, based on the light thrown by him. We hope that people will look at this little effort born out of good intentions with kindness and extend us more encouragement and inspiration.

We offer our pranams at the feet of our revered gum His Holiness the Swamiji of Bhandarakere Matha for having blessed this work with his foreword.

Shri. Ramachandra Bhat, proprietor of Ashok Hotel, Hubli is the prime motivator in the publication of these Gita lectures at Hubli, by ceaselessly following it up. This work has seen the light of the day as a result of his ceaseless effort, labour and philonthrophy. We pray to the Almighty to bestow His benign blessings on Shri. Ramachandra Bhat. who has extended his help in this work of spreading knowledge and has earned the blessings of Hari-Gurugalu.

We pray for the blessings of Hari-Vaayu on Shri Paduru Venkataramanaachar and Shri. Kaapu Hayavadana Puranik, who had served with enthusiasm and involvement in many ways in bringing out this work. On this occasion, we heartily greet the Samyuktha Karnataka Printers who have printed this work neatly.

“Gita Saaroddhaara” - a work narrating the eternal message of Gita in a lucid style by us, has been translated in to English and now its publication brings us immense pleasure. Leading pundits and literatures had earlier written to us appreciating the work, which was originally penned in Kannada. Also, young men and women who read the work had discussions at length with us. Further, we could correct many of the wrong understandings of contemporary thinkers on Gita, citing works on it by Shri. Acharya Madhva and Shri. Raghavendra Theertha; so that the great nectar of Gita could be enjoyed by one and all.

Late Shri C. S. Krishnamurthi, who was a leading auditor of Coimbatore, has translated this work in to English, which has earned the love and admiration of all. Our beloved Chinthalavady Shri. K. Ramamurthy has compared the translation with the original in Kannada, effected suitable changes, edited the manuscript with dedication and made it possible for the work to reach the hands of English knowing public. We invoke the blessings of our worshipful deity Lord Shri. Krishna on these two gentlemen and their families.

Poornaprajna Samshodhana Mandiram, which was founded and nurtured by us, has taken the responsibility of publishing this work in English with great interest. We especially felicitate Dr. Rajalakshmi Srinivasan, Chairperson of Poornaprajna Samsodhana Mandiram and congratulate its Director, Dr. A. V. Nagasampige who has been very active at every stage.

It is our wish that serious readers all over the world study this work and get blessed by Lord Shri Krishna.

 

Contents

 

  Chapter 1  
1 Introduction 1
2 Dharmakshethre Kurukshethre 4
3 Senayor Ubhayor Madhye 7
  Chapter 2  
4 The Background of Sri Krishna’s Message 10
5 Asochyam Anvasochasthvam 12
6 Attachment is the Root of Sorrow 17
7 Soul is the Image of God 20
8 Dharmic War is not bad 23
9 Weakness is the Root of Sin 25
10 Only One Path to Truth 28
11 Vedas and Result-Oriented Action 32
12 Deeds and Desire for Fruits 36
13 Yogaha Karmasu Koushalam 40
14 The Fruit of Nishkaama Karma 42
15 Sthithaprajnya and Sense-Control 46
16 Worldly Actions of the Sthithaprajnya 52
  Chapter 3  
17 Then Why Fetish of Karma 57
18 Impracticability of Abandoning of Karmas 59
19 Let Karma be in Yajna Form 63
20 Parasparam Bhaavayanthaha 66
21 Yajnya and the Wheel of Life 69
22 Bad karma is not Yajna 72
23 The Exception of Karma 73
24 Obligation of Karma for Jnaanis too 75
25 Difference between Jnaani and Ajnaani 77
26 Interdependence of Jnaana and Karma 79
27 Svadharme Nidhanam Shreyaha 80
28 The Merits of Differentiation of Vamas 86
29 Desire - Worst Enemy of the Soul 90
30 The Way Desire Engulfs 94
31 Knowledge - the Means to Control Desire 96
  Chapter 4  
32 The Ancientness of Gita Dharma 99
33 God’s Incarnation and Purpose 101
34 The Difference between Jeeva and God 108
35 Jnyaanis and People of Three Kinds 110
36 Gita’s Scheme of Four-fold Varnas 117
37 Action in Inaction and Inaction in Action 126
38 Various Aspects of Yajnya 134
39 Knowledge is the Fruit of Yajnya 141
40 Samshayaathmaa Vinashyathi 145
  Chapter 5  
41 Asceticism and Karma Yoga 150
42 Non-Antagonism between Jnyaana and Karma 157
43 Non-Defilement of Karma Yoga 160
44 Jnyaani is Not-turned-away from the World 162
45 The Jnyaani’s Samadhrishti 166
46 The Greatness of Spiritual Pleasures 172
  Chapter 6  
47 From Karma Yoga to Dhyaana Yoga 174
48 Service to Society - Necessary to Karma Yoga 175
49 The Form and Mode of Dhyaana Yoga 182
50 The Path of Meditation is Hard but without Danger 188
  Chanter 7  
51 Bhakthi and Supreme Knowledge 191
52 The Modes of Bhakthi 195
53 Advaitha Jnyaana and Bhakthi 196
54 Salutation - An Integral Part of Bhakthi 201
55 Bhakthi and Self Manifestation 204
56 Only One Supreme God in Hindu Dharma 209
57 Sri Krishna Alone is the Supreme God 212
  Chapter 8  
58 Truths to be Known to Saadhaka 215
59 Slowness is Not Good in following Dharma 216
60 Thought of God in Final Moments 218
61 Bright and Dark Routes 222
  Chapter 9  
62 Relation between God and the World 224
63 Is God-hatred a Means for Release 228
64 Yoga - Kshemam Vahaamyaham 231
65 Offering of Activity 234
66 Hari Pooja is Very Easy 235
67 Conduct and Devotion 238
  Chapter 10  
68 God’s Magnificence 242
69 The Message of Vibhuthi Yoga 243
  Chapter 11  
70 Vishwaroopa (the Omnipresent Form) Dharshana 245
71 Is God Formless 248
72 Awareness of Vishwaroopa in Daily Life 252
  Chapter 12  
73 Meditation on the Female Principle 254
74 Is Unmanifested, the Attributeless Brahman 256
75 Sagunopaasana is Universally Accepted 259
76 Steps of Meditation 261
77 Desireless Meditation 263
78 Development of Good Conduct in Saadhaka 265
  Chapter 13  
79 Who is a Kshethrajnya 269
80 Characteristics of Knowledge and the Seeker 271
81 Discussion of Eternal Principles 275
82 The Root of Life’s Bondage 278
  Chapter 14  
83 Influence of Three Gunas on Life 280
  Chapter 15  
84 Nature of the World Tree 283
85 Mamaivaamsho Jeevaloke 286
86 Purushothama Yoga 289
  Chapter 16  
87 Divine and Devilish Qualities 293
88 Evil Effects of Atheism 295
89 The Need for Devotion to God 300
90 Shaasthra is the Way 304
  Chapter 17  
91 Dharma and Daily Affairs 311
92 Food 313
93 Charity 316
94 Penance 319
  Chapter 18  
95 Knowledge 320
96 Happiness 323
97 Sacrifice and Asceticism 325
98 Difference between Desirefull and Desireless action 328
99 Is the Soul the Doer 332
100 Surrender 338
101 Conclusion 344

 

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