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Books > Hindu > Srimad Bhagavad-Gita: with The Bhavanuvada of the Sarartha-Varsini Tika (by the crest-jewel of spiritual preceptors and guardian of the Sri Gaudiya sampradaya (With Sanskrit Text, Transliteration and English Translation)
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Srimad Bhagavad-Gita: with The Bhavanuvada of the Sarartha-Varsini Tika (by the crest-jewel of spiritual preceptors and guardian of the Sri Gaudiya sampradaya (With Sanskrit Text, Transliteration and English Translation)
Srimad Bhagavad-Gita: with The Bhavanuvada of the Sarartha-Varsini Tika (by the crest-jewel of spiritual preceptors and guardian of the Sri Gaudiya sampradaya (With Sanskrit Text, Transliteration and English Translation)
Description
Back of Book:

"The eighteen chapters of Bhagavad-Gita are blessed with the purport of the entire Vedas through which Sri Krsna reveals the parama-purusartha, the supreme objective, prema-bhakti. Although I am ignorant, by following the conclusions of Sri Gauranga-sundara, the crest-jewel of all sannyasis, and by deliberating on the thoughts expressed by the previous Vaisnava Acaryas, I have become greedy to taste a drop of nectar in the form of this Gita."

-Srila Visvanatha Cakravarti Thakura

"The subject matter of the Gita is kevala bhakti, which is like cintamani, a transcendental wish fulfilling jewel. This cintamani has been safely kept inside Bhagavad-Gita, which can be compared to a treasure chest. The base of this chest comprises the first six chapters, karma-yoga; the lid comprises the last six chapters, jnana-yoga, and the treasure, in the middle six chapters is bhakti."

-Sri Srimad Bhaktivedanta Narayana Maharaja

Preface:

This translation of Srimad Bhagavad-Gita, presented to the English speaking public by our most beloved Gurudeva, om visnupada astottara-sata Sri Srimad Bhaktivedanta. Narayana Maharaja, is sure to inspire sincere students of bhakti in their practices. It can be considered complementary to the authoritative and popular Bhagavad-Gita As It Is by nitya-lila-pravista om visnupada astottara-sata Srila A.C. Bhakti-Vedanta Swami Maharaja who is the prestigious pioneer in establishing the Gaudiya-Vaisnava siddhanta in the western world. We humbly recommend students of the Gita to become familiar with the concepts presented therein before studying this present edition contains the Bhavanuvada of the Sarartha-Varsini-Tika (a shower of the essential meanings) of the illustrious Rasacarya, Srila Visvanatha Cakravarti Thakura, the spiritual preceptor of Srila Baladeva Vidya-bhusana.

Srila Visvanatha Cakravarti Thakura originally penned his Gita commentary in Sanskrit sutras (highly condensed aphorisms). Now, by the mercy of Sri Hari, Guru and the Vaisnavas, it is being presented for the first time in the English language. We hope that the innermost intentions of these acaryas have been sufficiently unveiled for our meditation and for a deeper appreciation of path of bhakti.

Srila Visvanatha Cakravarti Thakura's commentary is written in the style called purva-paksa, argument and objection, which creates a continuous flow of questions and answers thus linking all of the Gita's slokas like a necklace. It has been further illuminated (prakasika) by Sri Srimad Bhaktivedanta Narayana Maharaja's Sarartha-Varsini Prakasika-vrtti, which guides the reader into profound aspects of the siddhanta. Consequently, the innermost intentions of the Gita are revealed to the modern audience. Some of the brilliant Rasika-ranjana commentaries by Srila Bhaktivinoda Thakura, have been included within this Prakasika-vrtti.

Many Sanskrit words have been kept in this translation. Sanskrit, the language spoken by Bhagavan Sri Krsna, far exceeds English as a medium for clearly conveying subtle concepts related to spiritual life. The English language is somewhat lacking in this regard. For example, words like devotion and religion, although occasionally used herein, are not very specific. The word dharma, translates into English as religion or occupational duty, although it has a deeper meaning than either of these words. One meaning of the word dharma is one's fixed occupation in relation to the highest ideals known to man. Another meaning is the natural attraction of the part for the whole, the jiva for Krsna. For this reason, wherever practical, the original Sanskrit terminology has been kept.

A features of this edition, which may be new to the English audience is the order of the word for word synonyms taken from the Sanskrit slokas. We have not followed the sequential order of the words as they appear in the slokas but rather the natural order of the words as they appear in a sentence. This traditional system is called anvaya in Sanskrit. Anvaya literally means the natural order or connection of words in a sentence. Although this system may seem awkward at first in locating the words from the sloka, it greatly facilitates being able to see how the words fit together to form the translation of the sloka. The anvaya system also enables readers to use the Sanskrit words. For this reason, the words that are occasionally inserted in the anvaya are placed before the next Sanskrit word. For example: dhenunam-of cows; (I am) kamadhuk-the wish fulfilling cow.

We beg the readers to be kindly patient with any shortcomings that they may see in the literary style of this presentation, which will invariably occur when such refined concepts are foreign to the language into which they are translated.

It has only been possible to produce this edition by the causeless mercy of our most beloved Gurudeva, om visnupada Sri Srimad Bhaktivedanta Narayana Maharaja, as well as om visnupada Sri Srimad Bhaktivedanta Vamana Gosvami-pada, om visnupada Srila Bhaktivedanta Trivikrama Maharaja and all the Vaisnavas associated with the Gaudiya Vedanta Samiti. Only if they are pleased with this edition, will we consider our humble efforts a success.

The Editors.

CONTENTS

Prefacexv
Foreword by
Sri Srimad Bhaktivedanta Vamana Maharaja
1
Introduction by
Sri Srimad Bhaktivedanta Narayana Maharaja
15
Prelude to the Mahabharata War39
Chapter Summaries by
Sri Srimad Bhaktivedanta Narayana Maharaja
Chapter One-Sainya-Darsana
Observing the Armies43
Bhagavad-gita consists of eighteen chapters, each culminating in the message of bhakti. Arjuna behaved on the battlefield as if he were immersed in lamentation. Krsna then explained that the jiva's eternal atma-dharma has nothing to do with the dharma of body, dynasty and caste, although those who falsely identify the body as the real self cannot understand this. As long as the jiva remains bound by maya and misidentifies his body as his self, he is forced to undergo the miseries of lamentation, delusion, fear and so on. It is therefore imperative that he accepts the shelter of a tattva-vit guru.
Chapter Two-Sankhya Yoga
Yoga Through the
Principle of Analysis
91
When the jiva accepts the shelter of a sad-guru, he realizes his ignorance. He then tries to become free from the illusory traps of maya be giving up his independent thoughts and respecting the instructions of Sri Gurudeva. Since the sad-guru is a tattva-darsi ekantika prema-bhakta, he is free from the four defects of being illusioned, making mistakes, having imperfect senses, and cheating. When the sadhaka hears the instructions from the lotus mouth of his merciful Sri Gurudeva, he understands the difference between the atma and the material body. He also realized the ill-effects of sense enjoyment, and becomes attracted to hearing the thoughts, characteristics and glories of the sthita-prajna munis. Then, by the influence of sadhu-sanga, an awareness sprouts within his heart of the need to attain tattva-jnana.
Chapter Three-Karma Yoga
Yoga Through the
Principle of Action
199
When the jiva has heard Sri Krsna's instructions, he understands that karma-yoga consists of endeavours performed without selfish desire (niskama-bhava), for the service of Sri Bhagavan. If the heart is full of desires for sense enjoyment, accepting the garb of a sannyasi is not actual sannyasa but hypocrisy, and can never bring auspiciousness. The jiva should perform his karma (activity) as service to Bhagavan, because performing karma for sense-enjoyment doest not produce any auspicious result. Performance of karma such as Vedic yajnas can award mundane sense pleasure, but such pleasure is temporary and mixed with distress. However, karma-yoga purifies the heart. It is therefore auspicious to give up all types of akarma, vikarma and sakama karma (karma performed with desires for material results), and to adopt only niskama-karma yoga offered to Bhagavan.
Chapter Four-Jnana Yoga
Yoga Through
Transcendental Knowledge
261
The Fourth Chapter begins with instructions on jnana-yoga. It first explains that one can get genuine tattva-jnana by receiving the mercy of Sri Gurudeva, who is tattva-darsi. This mercy manifests through the process of hearing from one in a bona-fide disciplic succession (srauta parampara). One cannot possibly attain bhagavat tattva-jnana through mundane learning, intelligence or knowledge. It is also explained in this chapter that Bhagavan's avatara appears in every yuga. The birth and activities of Bhagavan are divine (aprakrta) , and it is foolish and offensive to consider them to be mundane (prakrta). One attains tattva-jnana in the association of a tattva darsi guru by gradually hearing from him about the unique characteristics of jnana-yoga and its superiority to karma-yoga. One can easily cross over the ocean of birth and death by taking shelter of real tattva-jnana. The sadhaka cannot make progress if he doubts this. If he lacks tattva-jnana, he will become fallen and deviate from the path, becoming trapped again in the cycle of karma.
Chapter Five-Karma-Sannyasa Yoga
Yoga Through the
Renunciation of Action
325
When the sadhaka has attained tattva-jnana, he becomes qualified for karma sannyasa yoga. At that time he realizes that real sannyasa means to give up attachment to action (karma) and its fruits. It is both proper and beneficial for one whose heart is still impure to adopt karma yoga without being attached to the process and its fruits, rather than to completely renounce karma, Niskama karma-yoga offered to Bhagavan bestows the qualification (adhikara) to attain brahmapada, the nature of brahma; and those who know brahma attain santi (peace).
Chapter Six-Dhyana Yoga
Yoga Through Meditation359
The sadhaka understands from the instructions of the tattva-vid guru that one can only meditate on Bhagavan when the heart has been purified. A genuine yogi or sannyasi is devoid of any mundane desire, because no one can attain perfection in yoga as long as he still has desires for material enjoyment. It is necessary to regulate eating and recreational activities if one wants to attain perfection in yoga. This perfection means: (1) seeing Bhagavan as Antaryami in the hearts of all living entitles, and (2) realizing that all jivas exist only due to the support and shelter of Bhagavan. It is also clearly stated in this chapter that a bhakta is superior to a karmi, a jnani and a yogi.
Chapter Seven-Vijnana Yoga
Yoga Through
Realization of Transcendental Knowledge
409
Constant study of these instructions leads to the firm understanding and realization that Bhagavan Sri Krsna alone is the ultimate limit of para-tattva, the Supreme Absolute Reality, and that there is no parama-tattva other than Him. Only by surrendering exclusively to His lotus feet can one become free from the bondage of maya. There are four types of people who have no qualification to engage in bhagavad-bhajana because they perform impious acts. They are the foolish, the lowest among mankind, those whose nature is asuric, and those whose knowledge is covered by maya. Conversely, there are four classes of people who are endowed with sukrti and who can therefore engage in bhagavad-bhajana: They are those who are distressed, those who want wealth, the inquisitive and the jnanis. The bhaktas of Bhagavan are very rare in this world. One does not attain eternal welfare by worshipping various devas and devis.
Chapter Eight-Taraka Brahma Yoga
Yoga with Parambrahma459
Only the ekantika bhaktas of Sri Krsna can know tattvas such as brahma-tattva, karma-tattva, adhibhuta-tattva, etc. Ekantika bhaktas. can easily attain Krsna (Gita 8.14). Bhaktas of Sri Bhagavan never take rebirth (Gita 8.16). One can only attain Bhagavan by ananya bhakti (Gita 8.22).
Chapter Nine-Raja-guhya Yoga
Yoga Through the
Most Confidential Knowledge
493
Raja-vidya or raja-guhya refers only to suddha-bhakti-yoga. Prakrti (material nature) is not the original cause of the cosmic creation, because prakrti only gets the potency to create by Bhagavan's inspiration. It is foolish and offensive to think that Bhagavan Sri Krsna is a human being, or that His saccid-ananda body is made of five material elements like the body of an ordinary conditioned soul (baddha-jiva). Genuine mahatmas engage in the bhajana of Sri Krsna with exclusive devotional moods (ananya bhava), and Sri Krsna personality attends to their necessities (yoga-ksema). It is against the prescribed rules to perform bhajana of different devatas, because Sri Krsna alone is the enjoyer and master of all yajnas. Sri Bhagavan accepts that which is offered by the suddha bhaktas with love. In the last sloka in this chapter (man mana bhava mad-bhaktah), it is concluded that bhakti is the only means to attain Sri Bhagavan.
Chapter Ten-Vibhuti Yoga
Yoga Through
Appreciating the Opulences of Sri Bhagavan
575
By sincerely and constantly studying this chapter, one will understand that Sri Krsna is the basis of all vibhutis (opulences) and saktis (energies). The entire material universe with all its opulences is just one quarter of His majesty. When one attains knowledge of the vibhutis, one can easily understand that everything is directly or indirectly related to Bhagavan. Bhagavan bestows buddhi-yoga upon His bhaktas so that they attain tattva-jnana. In this way, their ignorance is destroyed and they engage in bhajana with love (priti).
Chapter Eleven-Visvarupa Darsana Yoga
Yoga Through
Beholding the Lord's Universal Form
623
This chapter reveals that the visvarupa of Bhagavan is illusory. His svarupa (form) is aprakrta nara-vapu, transcen-dental and human-like. Only bhaktas whose eyes are anointed with prema can have darsana of His rasika sekhara form. Bhagavan is only attained by ananya bhakti-yoga.
Chapter Twelve-Bhakti Yoga
Yoga Through
Pure Devotional Service
689
This chapter explains that Svayam Bhagavan Sri Krsna is the Supreme Reality, and that He is the topmost object of the jiva's exclusive worship. Bhaktas who are endowed with ekantika bhakti are most dear to Him, and one can easily attain Bhagavan by suddha bhakti. Nirvisesa brahmavadis receive only misery.
Chapter Thirteen-Prakrti-Purusa-Vibhaga Yoga
Yoga Through Understanding the Distinction
between Material Nature and the Enjoyer
725
This chapter gives deep insight into material nature (prakrti) and the conscious living entity (purusa). through this discussion Bhagavan bestows tattva-jnana on His surrendered bhaktas, and thus delivers them from the ocean of the material world. When suddha-bhakti arises in the heart, the secondary result is the natural appearance of jnana and vairagya. However, in order to make one's understanding of bhakti-tattva strong and firm, it is still necessary to deliberate upon jnana and vijnana. When a bhakta has attained tattva-jnana, he becomes qualified to attain prema-bhakti.
Chapter Fourteen-Guna-Traya-Vibhaga Yoga
The Yoga of Understanding the
Three Modes of Material Nature
787
An analytical study of this chapter leads to the understanding that this material world develops simply by the action and interaction of the three material gunas: sattva, rajas and tamas. Sadhakas who perform bhakti yoga can easily cross over these three gunas, and finally become qualified to attain Bhagavan.
Chapter Fifteen-Purusottama Yoga
Yoga Through
Understanding the Supreme Person
827
This material world extends from the lower to the higher planetary systems. Jivas are separated parts or amsas of Sri Bhagavan. Those who are opposed to Bhagavan are bound by their karma and wander in various higher and lower species of life. However, one may, by great fortune attain the mercy of a sad-guru, and engage in every respect in the bhajana of Sri Krsna, knowing that He alone is Purusottama. The bhaktas' absorption in their performance of bhajana makes them aware of everything. They can then easily cross over the ocean of this material world.
Chapter Sixteen-Daivasura Sampada Yoga
The Yoga of Discerning the
Divine and Demonic Qualities
865
This chapter explains the daivic and asuric natures. The jiva who is bewildered by Bhagavan's maya is controlled either by daivic by asuric qualities. When one takes shelter of the daivic nature he becomes inclined towards bhagavat-bhajana. Those who adopt the asuric nature, however, become opposed to Bhagavan, and as a result go to hell. Those of an asuric nature preach mayavada. It is necessary to become freed from this asuric tendency. This can be achieved by performing bhagavat-bhajana with faith, in the association of suddha bhaktas.
Chapter Seventeen-Sraddha-Traya-Vibhaga Yoga
Yoga Through
Discerning the Three Types of Faith
891
This chapter explains the three types of sraddha. A person develops sraddha in that which is sattvic, rajasic or tamasic, according to his association and the nature he has acquired from his previous samskaras (impressions). Nirguna sraddha appears in the jiva's heart when he has the association of suddha-bhaktas of Hari. He can then perform bhajana of Sri Hari who is nirguna. Such bhaktas are the real sadhus.
Chapter Eighteen-Moksa Yoga
The Yoga of Liberation923
This chapter explains the essence of the entire Gita. First Sri Krsna is identified as the highest bhagavat-tattva, and then the most confidential instruction is given. It is explained that one can attain rasamayi seva to Him in His supreme dhama by following the sequence of:
(i) surrendering unto Him,
(ii) practicing the nine limbs of bhakti (navadha bhakti), and
(iii) accepting the shelter of bhava-bhakti.
Appendixes:1047
Index of Main slokas1063
Index of quoted slokas1075
Glossary

Srimad Bhagavad-Gita: with The Bhavanuvada of the Sarartha-Varsini Tika (by the crest-jewel of spiritual preceptors and guardian of the Sri Gaudiya sampradaya (With Sanskrit Text, Transliteration and English Translation)

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IDG269
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Edition:
2000
ISBN:
8186787162
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Pages:
1121 (Color Illus: 10)
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Srimad Bhagavad-Gita: with The Bhavanuvada of the Sarartha-Varsini Tika (by the crest-jewel of spiritual preceptors and guardian of the Sri Gaudiya sampradaya (With Sanskrit Text, Transliteration and English Translation)

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Back of Book:

"The eighteen chapters of Bhagavad-Gita are blessed with the purport of the entire Vedas through which Sri Krsna reveals the parama-purusartha, the supreme objective, prema-bhakti. Although I am ignorant, by following the conclusions of Sri Gauranga-sundara, the crest-jewel of all sannyasis, and by deliberating on the thoughts expressed by the previous Vaisnava Acaryas, I have become greedy to taste a drop of nectar in the form of this Gita."

-Srila Visvanatha Cakravarti Thakura

"The subject matter of the Gita is kevala bhakti, which is like cintamani, a transcendental wish fulfilling jewel. This cintamani has been safely kept inside Bhagavad-Gita, which can be compared to a treasure chest. The base of this chest comprises the first six chapters, karma-yoga; the lid comprises the last six chapters, jnana-yoga, and the treasure, in the middle six chapters is bhakti."

-Sri Srimad Bhaktivedanta Narayana Maharaja

Preface:

This translation of Srimad Bhagavad-Gita, presented to the English speaking public by our most beloved Gurudeva, om visnupada astottara-sata Sri Srimad Bhaktivedanta. Narayana Maharaja, is sure to inspire sincere students of bhakti in their practices. It can be considered complementary to the authoritative and popular Bhagavad-Gita As It Is by nitya-lila-pravista om visnupada astottara-sata Srila A.C. Bhakti-Vedanta Swami Maharaja who is the prestigious pioneer in establishing the Gaudiya-Vaisnava siddhanta in the western world. We humbly recommend students of the Gita to become familiar with the concepts presented therein before studying this present edition contains the Bhavanuvada of the Sarartha-Varsini-Tika (a shower of the essential meanings) of the illustrious Rasacarya, Srila Visvanatha Cakravarti Thakura, the spiritual preceptor of Srila Baladeva Vidya-bhusana.

Srila Visvanatha Cakravarti Thakura originally penned his Gita commentary in Sanskrit sutras (highly condensed aphorisms). Now, by the mercy of Sri Hari, Guru and the Vaisnavas, it is being presented for the first time in the English language. We hope that the innermost intentions of these acaryas have been sufficiently unveiled for our meditation and for a deeper appreciation of path of bhakti.

Srila Visvanatha Cakravarti Thakura's commentary is written in the style called purva-paksa, argument and objection, which creates a continuous flow of questions and answers thus linking all of the Gita's slokas like a necklace. It has been further illuminated (prakasika) by Sri Srimad Bhaktivedanta Narayana Maharaja's Sarartha-Varsini Prakasika-vrtti, which guides the reader into profound aspects of the siddhanta. Consequently, the innermost intentions of the Gita are revealed to the modern audience. Some of the brilliant Rasika-ranjana commentaries by Srila Bhaktivinoda Thakura, have been included within this Prakasika-vrtti.

Many Sanskrit words have been kept in this translation. Sanskrit, the language spoken by Bhagavan Sri Krsna, far exceeds English as a medium for clearly conveying subtle concepts related to spiritual life. The English language is somewhat lacking in this regard. For example, words like devotion and religion, although occasionally used herein, are not very specific. The word dharma, translates into English as religion or occupational duty, although it has a deeper meaning than either of these words. One meaning of the word dharma is one's fixed occupation in relation to the highest ideals known to man. Another meaning is the natural attraction of the part for the whole, the jiva for Krsna. For this reason, wherever practical, the original Sanskrit terminology has been kept.

A features of this edition, which may be new to the English audience is the order of the word for word synonyms taken from the Sanskrit slokas. We have not followed the sequential order of the words as they appear in the slokas but rather the natural order of the words as they appear in a sentence. This traditional system is called anvaya in Sanskrit. Anvaya literally means the natural order or connection of words in a sentence. Although this system may seem awkward at first in locating the words from the sloka, it greatly facilitates being able to see how the words fit together to form the translation of the sloka. The anvaya system also enables readers to use the Sanskrit words. For this reason, the words that are occasionally inserted in the anvaya are placed before the next Sanskrit word. For example: dhenunam-of cows; (I am) kamadhuk-the wish fulfilling cow.

We beg the readers to be kindly patient with any shortcomings that they may see in the literary style of this presentation, which will invariably occur when such refined concepts are foreign to the language into which they are translated.

It has only been possible to produce this edition by the causeless mercy of our most beloved Gurudeva, om visnupada Sri Srimad Bhaktivedanta Narayana Maharaja, as well as om visnupada Sri Srimad Bhaktivedanta Vamana Gosvami-pada, om visnupada Srila Bhaktivedanta Trivikrama Maharaja and all the Vaisnavas associated with the Gaudiya Vedanta Samiti. Only if they are pleased with this edition, will we consider our humble efforts a success.

The Editors.

CONTENTS

Prefacexv
Foreword by
Sri Srimad Bhaktivedanta Vamana Maharaja
1
Introduction by
Sri Srimad Bhaktivedanta Narayana Maharaja
15
Prelude to the Mahabharata War39
Chapter Summaries by
Sri Srimad Bhaktivedanta Narayana Maharaja
Chapter One-Sainya-Darsana
Observing the Armies43
Bhagavad-gita consists of eighteen chapters, each culminating in the message of bhakti. Arjuna behaved on the battlefield as if he were immersed in lamentation. Krsna then explained that the jiva's eternal atma-dharma has nothing to do with the dharma of body, dynasty and caste, although those who falsely identify the body as the real self cannot understand this. As long as the jiva remains bound by maya and misidentifies his body as his self, he is forced to undergo the miseries of lamentation, delusion, fear and so on. It is therefore imperative that he accepts the shelter of a tattva-vit guru.
Chapter Two-Sankhya Yoga
Yoga Through the
Principle of Analysis
91
When the jiva accepts the shelter of a sad-guru, he realizes his ignorance. He then tries to become free from the illusory traps of maya be giving up his independent thoughts and respecting the instructions of Sri Gurudeva. Since the sad-guru is a tattva-darsi ekantika prema-bhakta, he is free from the four defects of being illusioned, making mistakes, having imperfect senses, and cheating. When the sadhaka hears the instructions from the lotus mouth of his merciful Sri Gurudeva, he understands the difference between the atma and the material body. He also realized the ill-effects of sense enjoyment, and becomes attracted to hearing the thoughts, characteristics and glories of the sthita-prajna munis. Then, by the influence of sadhu-sanga, an awareness sprouts within his heart of the need to attain tattva-jnana.
Chapter Three-Karma Yoga
Yoga Through the
Principle of Action
199
When the jiva has heard Sri Krsna's instructions, he understands that karma-yoga consists of endeavours performed without selfish desire (niskama-bhava), for the service of Sri Bhagavan. If the heart is full of desires for sense enjoyment, accepting the garb of a sannyasi is not actual sannyasa but hypocrisy, and can never bring auspiciousness. The jiva should perform his karma (activity) as service to Bhagavan, because performing karma for sense-enjoyment doest not produce any auspicious result. Performance of karma such as Vedic yajnas can award mundane sense pleasure, but such pleasure is temporary and mixed with distress. However, karma-yoga purifies the heart. It is therefore auspicious to give up all types of akarma, vikarma and sakama karma (karma performed with desires for material results), and to adopt only niskama-karma yoga offered to Bhagavan.
Chapter Four-Jnana Yoga
Yoga Through
Transcendental Knowledge
261
The Fourth Chapter begins with instructions on jnana-yoga. It first explains that one can get genuine tattva-jnana by receiving the mercy of Sri Gurudeva, who is tattva-darsi. This mercy manifests through the process of hearing from one in a bona-fide disciplic succession (srauta parampara). One cannot possibly attain bhagavat tattva-jnana through mundane learning, intelligence or knowledge. It is also explained in this chapter that Bhagavan's avatara appears in every yuga. The birth and activities of Bhagavan are divine (aprakrta) , and it is foolish and offensive to consider them to be mundane (prakrta). One attains tattva-jnana in the association of a tattva darsi guru by gradually hearing from him about the unique characteristics of jnana-yoga and its superiority to karma-yoga. One can easily cross over the ocean of birth and death by taking shelter of real tattva-jnana. The sadhaka cannot make progress if he doubts this. If he lacks tattva-jnana, he will become fallen and deviate from the path, becoming trapped again in the cycle of karma.
Chapter Five-Karma-Sannyasa Yoga
Yoga Through the
Renunciation of Action
325
When the sadhaka has attained tattva-jnana, he becomes qualified for karma sannyasa yoga. At that time he realizes that real sannyasa means to give up attachment to action (karma) and its fruits. It is both proper and beneficial for one whose heart is still impure to adopt karma yoga without being attached to the process and its fruits, rather than to completely renounce karma, Niskama karma-yoga offered to Bhagavan bestows the qualification (adhikara) to attain brahmapada, the nature of brahma; and those who know brahma attain santi (peace).
Chapter Six-Dhyana Yoga
Yoga Through Meditation359
The sadhaka understands from the instructions of the tattva-vid guru that one can only meditate on Bhagavan when the heart has been purified. A genuine yogi or sannyasi is devoid of any mundane desire, because no one can attain perfection in yoga as long as he still has desires for material enjoyment. It is necessary to regulate eating and recreational activities if one wants to attain perfection in yoga. This perfection means: (1) seeing Bhagavan as Antaryami in the hearts of all living entitles, and (2) realizing that all jivas exist only due to the support and shelter of Bhagavan. It is also clearly stated in this chapter that a bhakta is superior to a karmi, a jnani and a yogi.
Chapter Seven-Vijnana Yoga
Yoga Through
Realization of Transcendental Knowledge
409
Constant study of these instructions leads to the firm understanding and realization that Bhagavan Sri Krsna alone is the ultimate limit of para-tattva, the Supreme Absolute Reality, and that there is no parama-tattva other than Him. Only by surrendering exclusively to His lotus feet can one become free from the bondage of maya. There are four types of people who have no qualification to engage in bhagavad-bhajana because they perform impious acts. They are the foolish, the lowest among mankind, those whose nature is asuric, and those whose knowledge is covered by maya. Conversely, there are four classes of people who are endowed with sukrti and who can therefore engage in bhagavad-bhajana: They are those who are distressed, those who want wealth, the inquisitive and the jnanis. The bhaktas of Bhagavan are very rare in this world. One does not attain eternal welfare by worshipping various devas and devis.
Chapter Eight-Taraka Brahma Yoga
Yoga with Parambrahma459
Only the ekantika bhaktas of Sri Krsna can know tattvas such as brahma-tattva, karma-tattva, adhibhuta-tattva, etc. Ekantika bhaktas. can easily attain Krsna (Gita 8.14). Bhaktas of Sri Bhagavan never take rebirth (Gita 8.16). One can only attain Bhagavan by ananya bhakti (Gita 8.22).
Chapter Nine-Raja-guhya Yoga
Yoga Through the
Most Confidential Knowledge
493
Raja-vidya or raja-guhya refers only to suddha-bhakti-yoga. Prakrti (material nature) is not the original cause of the cosmic creation, because prakrti only gets the potency to create by Bhagavan's inspiration. It is foolish and offensive to think that Bhagavan Sri Krsna is a human being, or that His saccid-ananda body is made of five material elements like the body of an ordinary conditioned soul (baddha-jiva). Genuine mahatmas engage in the bhajana of Sri Krsna with exclusive devotional moods (ananya bhava), and Sri Krsna personality attends to their necessities (yoga-ksema). It is against the prescribed rules to perform bhajana of different devatas, because Sri Krsna alone is the enjoyer and master of all yajnas. Sri Bhagavan accepts that which is offered by the suddha bhaktas with love. In the last sloka in this chapter (man mana bhava mad-bhaktah), it is concluded that bhakti is the only means to attain Sri Bhagavan.
Chapter Ten-Vibhuti Yoga
Yoga Through
Appreciating the Opulences of Sri Bhagavan
575
By sincerely and constantly studying this chapter, one will understand that Sri Krsna is the basis of all vibhutis (opulences) and saktis (energies). The entire material universe with all its opulences is just one quarter of His majesty. When one attains knowledge of the vibhutis, one can easily understand that everything is directly or indirectly related to Bhagavan. Bhagavan bestows buddhi-yoga upon His bhaktas so that they attain tattva-jnana. In this way, their ignorance is destroyed and they engage in bhajana with love (priti).
Chapter Eleven-Visvarupa Darsana Yoga
Yoga Through
Beholding the Lord's Universal Form
623
This chapter reveals that the visvarupa of Bhagavan is illusory. His svarupa (form) is aprakrta nara-vapu, transcen-dental and human-like. Only bhaktas whose eyes are anointed with prema can have darsana of His rasika sekhara form. Bhagavan is only attained by ananya bhakti-yoga.
Chapter Twelve-Bhakti Yoga
Yoga Through
Pure Devotional Service
689
This chapter explains that Svayam Bhagavan Sri Krsna is the Supreme Reality, and that He is the topmost object of the jiva's exclusive worship. Bhaktas who are endowed with ekantika bhakti are most dear to Him, and one can easily attain Bhagavan by suddha bhakti. Nirvisesa brahmavadis receive only misery.
Chapter Thirteen-Prakrti-Purusa-Vibhaga Yoga
Yoga Through Understanding the Distinction
between Material Nature and the Enjoyer
725
This chapter gives deep insight into material nature (prakrti) and the conscious living entity (purusa). through this discussion Bhagavan bestows tattva-jnana on His surrendered bhaktas, and thus delivers them from the ocean of the material world. When suddha-bhakti arises in the heart, the secondary result is the natural appearance of jnana and vairagya. However, in order to make one's understanding of bhakti-tattva strong and firm, it is still necessary to deliberate upon jnana and vijnana. When a bhakta has attained tattva-jnana, he becomes qualified to attain prema-bhakti.
Chapter Fourteen-Guna-Traya-Vibhaga Yoga
The Yoga of Understanding the
Three Modes of Material Nature
787
An analytical study of this chapter leads to the understanding that this material world develops simply by the action and interaction of the three material gunas: sattva, rajas and tamas. Sadhakas who perform bhakti yoga can easily cross over these three gunas, and finally become qualified to attain Bhagavan.
Chapter Fifteen-Purusottama Yoga
Yoga Through
Understanding the Supreme Person
827
This material world extends from the lower to the higher planetary systems. Jivas are separated parts or amsas of Sri Bhagavan. Those who are opposed to Bhagavan are bound by their karma and wander in various higher and lower species of life. However, one may, by great fortune attain the mercy of a sad-guru, and engage in every respect in the bhajana of Sri Krsna, knowing that He alone is Purusottama. The bhaktas' absorption in their performance of bhajana makes them aware of everything. They can then easily cross over the ocean of this material world.
Chapter Sixteen-Daivasura Sampada Yoga
The Yoga of Discerning the
Divine and Demonic Qualities
865
This chapter explains the daivic and asuric natures. The jiva who is bewildered by Bhagavan's maya is controlled either by daivic by asuric qualities. When one takes shelter of the daivic nature he becomes inclined towards bhagavat-bhajana. Those who adopt the asuric nature, however, become opposed to Bhagavan, and as a result go to hell. Those of an asuric nature preach mayavada. It is necessary to become freed from this asuric tendency. This can be achieved by performing bhagavat-bhajana with faith, in the association of suddha bhaktas.
Chapter Seventeen-Sraddha-Traya-Vibhaga Yoga
Yoga Through
Discerning the Three Types of Faith
891
This chapter explains the three types of sraddha. A person develops sraddha in that which is sattvic, rajasic or tamasic, according to his association and the nature he has acquired from his previous samskaras (impressions). Nirguna sraddha appears in the jiva's heart when he has the association of suddha-bhaktas of Hari. He can then perform bhajana of Sri Hari who is nirguna. Such bhaktas are the real sadhus.
Chapter Eighteen-Moksa Yoga
The Yoga of Liberation923
This chapter explains the essence of the entire Gita. First Sri Krsna is identified as the highest bhagavat-tattva, and then the most confidential instruction is given. It is explained that one can attain rasamayi seva to Him in His supreme dhama by following the sequence of:
(i) surrendering unto Him,
(ii) practicing the nine limbs of bhakti (navadha bhakti), and
(iii) accepting the shelter of bhava-bhakti.
Appendixes:1047
Index of Main slokas1063
Index of quoted slokas1075
Glossary
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  • portions of work:breakdown of each compoubd wod.
    by Ramduth Bhageerutty on 31st Dec 2007
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