Gītā-śāstra-vicāraḥ - Gītā Jayanthi 2025

Gītā-śāstra-vicāraḥ, Śrī Ācārya-vākyeṣu darśitaḥ 

(A reflection on the Gītā-śāstra as revealed through the words of the Ācārya)

1. What is the ultimate purpose (prayojana) of the Gītā-śāstra?

tasya asya gītā-śāstrasya saṃkṣepataḥ prayojanaṃ paraṃ niḥśreyasaṃ sa-hetukasya saṃsārasya atyantoparama-lakṣaṇam.

The concise purpose of this Gītā-śāstra is parama-niḥśreyasa -the supreme good, characterized by the total cessation (atyantoparama) of saṃsāra along with its cause (sa-hetuka) – (i.e. ajñāna)

 

2. How does the Ācārya describe the Gītā’s position among all scriptural teachings?

tad idaṃ gītā-śāstraṃ samasta-vedārtha-sāra-saṅgraha-bhūtaṃ.

This Gītā-śāstra is a condensation (saṅgraha-bhūta) of the essence (sāra) of the entire meaning of the Vedas (samasta-vedārtha).

 

3. Who are the true paṇḍitāḥ that Śrī Kṛṣṇa refers to in the Gītā?

nānuśocanti paṇḍitāḥ ātmajñāḥ | paṇḍā ātma-viṣayā buddhir yeṣāṃ te hi paṇḍitāḥ. (BG 2.11 Bhāṣya)

The wise do not grieve, for they are the ātmajñāḥ. Those whose intellect (buddhi) is fixed upon the Self (ātma-viṣayā) are indeed the paṇḍitāḥ, the truly learned.

 

4. Why does Kṛṣṇa instruct Arjuna to act while being established in Yoga?

karmaṇy evādhikāro na jñāna-niṣṭhāyāṃ te tava ....yoga-sthaḥ san kuru karmāṇi kevalam īśvarārtham. (BG 2.47–48 Bhāṣya)

You have the right only to action (karmaṇi eva adhikāraḥ), not to jñāna-niṣṭhā. Perform actions while established in Yoga, dedicating them solely to Īśvara (kevalam īśvarārtham).

(This applied to vast majority of us).

 

5. What does “yogaḥ karmasu kauśalam” mean according to Śri Śaṅkara?

yogo hi karmasu kauśalam sva-dharmākhyeṣu karmasu vartamānasya yā siddhy-asiddhyoḥ samatva-buddhir īśvarārpita-cetastayā tat kauśalaṃ kuśala-bhāvaḥ. (BG 2.50 Bhāṣya)

Yoga is indeed skill in action that is, while performing one’s own duties (sva-dharma-karmasu), maintaining equanimity (samatva-buddhiḥ) amid success and failure through a mind surrendered to Īśvara. That evenness is true skill (kauśalaṃ).

 

6. Why is Brahma-vidyā called the “rāja-vidyā / king of knowledge”?

rāja-vidyā vidyānāṃ rājā, dīpty-atiśayavattvāt | dīpyate hīyam atiśayena brahma-vidyā sarva-vidyānām. (BG 9.2 Bhāṣya)

Brahma-vidyā is the king among all forms of knowledge because of its supreme effulgence (dīpty-atiśayavattvāt). It shines beyond measure, surpassing all other forms of knowledge.

(Every other knowledge is anātma vidya, while this alone is Ātmavidya. The ātman is svaprakāsā, while everything else is operating in realms of ajñāna / darkness. You may know many things, but unless you know yourself, you are only groping in darkness).

 

7. What is the essence (sāra) śloka of the entire Gītā-śāstra?

adhunā sarvasya gītā-śāstrasya sāra-bhūto 'rtho niḥśreyasārtho 'nuṣṭheyatvena samuccityocyate —
mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava || (BG 11.55)

Now is declared the essence of the entire Gītā -the path leading to the supreme good (niḥśreyasa): “He who works for Me, holds Me supreme, is devoted to Me, free from attachment and enmity toward all beings -that one attains Me, O Pāṇḍava.”

 

8. How does the Ācārya stress the necessity of sampradāya ?

saṃsāra-mokṣayoḥ śāstrasya cārthavattvaṃ karomīti | ātmahā svayaṃ mūḍho 'nyāṃ ca vyāmohayati śāstrārtha-saṃpradāya-rahitatvāt, śruta-hānim aśruta-kalpanāṃ ca kurvan | tasmāt asaṃpradāya-vit sarva-śāstra-vid api mūrkhavad eva upekṣaṇīyaḥ. (BG 13.2)

(Essence) - Without the saṃpradāya, even a scholar becomes self-deluded and misleads others, causing loss of scriptural truth and fabrication of meanings. Therefore, one not grounded in the lineage (i.e. called asaṃpradāya-vit by āchārya), though versed in all scriptures, is to be regarded as ignorant and ignored thus.

 

9. Where does Īśvara reside ?

īśvaraḥ īśanaśīlaḥ nārāyaṇaḥ sarvabhūtānāṃ sarvaprāṇināṃ hṛddeśe hṛdayadeśe arjuna śuklāntarātmasvabhāvaḥ viśuddhāntaḥkaraṇaḥ. (BG 18.61)

Īśvara, the Lord, Nārāyaṇa, abides in the hearts of all beings (sarvabhūtānāṃ hṛddeśe), O Arjuna -pure, luminous, and the innermost Self of all (śuklāntarātmasvabhāvaḥ).

 

10. How does the Swāmi conclude the teaching of the Gītā (as per āchārya)?

iti etat te tubhyaṃ jñānaṃ ākhyātaṃ kathitaṃ guhyāt gopyāt guhyataram atiśayena guhyaṃ rahasyaṃ ityarthaḥ, mayā sarvajñena īśvareṇa.
vimṛśya vimarśanaṃ ālocanaṃ kṛtvā etat yathoktaṃ śāstraṃ aśeṣeṇa samastaṃ yathoktaṃ ca arthajātaṃ yathā icchasi tathā kuru. (BG 18.63 bhasyam)

Thus this knowledge, the most secret of all secrets, has been declared to you by Me, the omniscient Lord. Reflect deeply upon this teaching in its entirety and upon its meaning and then act as you think fit.

 

11. What is the highest secret and final upadeśa of the Gītā?

karmayoganiṣṭhāyāḥ paramarahasyaṃ īśvaraśaraṇatāṃ upasaṃhṛtya, atha idānīṃ karmayoganiṣṭhāphalaṃ samyagdarśanaṃ sarvavedāntasāravihitaṃ vaktavyamiti āha

sarvadharmānparityajya māmekaṃ śaraṇaṃ vraja .
ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ. (BG 18.66)

Having concluded the supreme secret of Īśvara-śaraṇatā (surrender to God), the Lord now reveals the fruit of steadfast Karma-Yoga -samyagdarśana, the vision taught by all Vedānta…. < then 18.66 sloka>

Abandon all ideas of dharma (not aligned with Goal of life) and take refuge (only) in Me alone. I shall liberate you from all pāpa, do not grieve.

 

12. Why is ātmajñāna alone the means to niḥśreyasa (moksha)?

ātmajñānasya tu kevalasya niḥśreyasahetutvam, bhedapratyayanivartakatvena kaivalyaphalāvasāyitvāt. (BG 18.66)

It is only pure Self-knowledge (ātmajñāna kevalam) that leads to the supreme good (niḥśreyasa), because it alone dispels the perception of duality (bheda-pratyaya-nivṛtti), culminating in liberation (kaivalya-phala).

 

Phalaśruti

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ .

tatra śrīrvijayo bhūtirdhruvā nītirmatirmama .. 18-78..

yatra yasmin pakṣe yogeśvaraḥ sarvayogānāṃ īśvaraḥ, tatprabhavatvāt sarvayogabījasya, kṛṣṇaḥ, yatra pārthaḥ yasmin pakṣe dhanurdharaḥ gāṇḍīvadhanvā, tatra śrīḥ tasmin pāṇḍavānāṃ pakṣe śrīḥ vijayaḥ, tatraiva bhūtiḥ śriyo viśeṣaḥ vistāraḥ bhūtiḥ, dhruvā avyabhicāriṇī nītiḥ nayaḥ, ityevaṃ matiḥ mama iti. (BG 18.78)

Wherever there is Kṛṣṇa, the Lord of Yoga, the source of all Yogas and wherever there is Arjuna, the wielder of the bow, there indeed are fortune (śrīḥ), victory (vijayaḥ), prosperity (bhūtiḥ), and unwavering righteousness (dhruvā nītiḥ). Such is my firm conviction.