1

Gitrtha Sagraha
The Compendium of the Essential Teachings of the Gita
by Ymuncrya
svadharma jana vairgya sdhya bhaktyeka gocara | nryaa para brahma gt-stre samrita || 1 || In the authoritative Sacred Treatise known as the Bhagavad Gita, Narayana the Supreme Brahman, is declared to be attainable only through devotion which is to be developed by the performance of oneks duties, through wisdom (concerning the Lord and the Jiva) and through dispassion (for things other than the Lord). jna karmtmike nihe yoga-lakye susaskte | tmnubhti sidhyarthe prvaakena codite || 2 || In the first group of six chapters the well-refined disciplines of Karma-Yoga (disinterested action) and Jana-Yoga (the path of Gnosis) are enjoined as effective means of attaining the goal of Selfrealisation. madhyame bhagavat-tattva-ythtmyvpti-siddhaye | jna-karmbhi-nirvartyo bhakti-yoga prakrtita || 3 || In the middle group of six chapters, is thoroughly expounded the discipline of Bhakti Yoga (The path of Devotion) which requires the [auxiliary] performance of works with the knowledge of the Self in order to successfully experience the Supreme Lord as He really is. pradhn puruavyakta sarvevara-vivecanam | karmadhr-bhaktir-itydi prvaeo-ntimodita || 4 || In the last six chapters is taught the distinctions between matter in its primordial [unmanifest] state, the Self, matter in its evolved [manifest] state and the Nature of the Supreme Lord; in addition to such things as Works, Gnosis, and Devotion, by way of supplementing and complimenting that which was taught earlier. asthnasneha-kruya-dharmdharma-dhiykulam | prtha prasannam uddiya strvataraa ktam || 5 || Krishna revealed this teaching for the sake of Arjuna, who had taken refuge in Him, and who out of affection and misplaced pity, had become confused between right action and wrong action.

2 nitytmsaga karmeha gocar skhya yoga-dh | dvitye sthita-dh-lak prokt tan moha-ntaye || 6 || The understanding of the Sankhya and Yogas systems, which deal with the knowledge of the eternal Self and the performance of work without desire for rewards respectively, and which are directed at perfecting wisdom are taught in the second chapter for removing (Arjunas) confusion. asakty loka-rakyai guevropya karttm | sarvevare v nyasyokt ttye karma kryat || 7 || In the third chapter is taught the necessity for performing works, with non attachment to their results, merely for the pleasure and satisfaction of the Lord, attributing the agency to the Modes of Material Nature and surrendering the fruit to the Lord of all. prasagt-sva-svabhvokti karmao-karmatsya ca | bhed jnasya mhtmya caturthdhyya ucyate || 8 || In the fourth chapter, incidentally, the Lord mentions His own nature; then Karma-Yoga is delineated, it is differentiated from (Jana Yoga), its varieties as well as the importance of the wisdom element in Karma Yoga are taught. karma-yogasya saukarya aighrya kcana tadvidh | brahma-jna prakraca pacamdhyya ucyate || 9 || The fifth chapter further stresses the ease of karma Yoga, the rapidity of achieving results, and some of its elements, and the ways in which the knowledge of Brahman (the Self) may be achieved. yogbhysa vidhir yog caturdh yoga sdhanam | yoga-siddhis-svayogasya pramya aha ucyate || 10 || The Process of practising the Yoga of meditation, the four types of successful Yogins, the means of success in the practice of Yoga, [the certainty] of success in Yoga and the supremacy of the Yoga relating to Himself are taught in the 6th Chapter. svaythtmya praktysya tirodhi-aragati | bhakta-bheda prabuddhyasya raihya saptama ucyate || 11 || In the seventh chapter are taught the truth about Himself, His obscuration by Prakriti, refuge in Himself as the means for removing this obscuration, the varieties of devotees and the superiority of the wise one among them. aivary-karaythtmya-bhagavac-cararthinm | vedyopdeya-bhvnm-aame bheda ucyate || 12 || The various things which are to be known and those that need to be adopted by the seekers after the supramundane, the true nature of the [indestructible] Self are all taught in the 8th chapter. sva-mhtmya manuyatve paratva ca mahtmanm | vieo navame yogo bhakti-rpa prakrtita || 13 ||

3 In the 9th chapter are well expounded His own unique greatness, His undiminished divinity and His human incarnations, the high estimation of great souls [who seek the Godhead] and the discipline of devotion. sva-kalya-gunantya-ktsnasvdhnatmati | bhaktyutpatti-vivdhyarth vistr daamodit || 14 || The subject that is extensively dealt with in the 10th chapter in order to instil and develop devotion, is the knowledge relating to His auspicious qualities being infinite and all things being under His control. ekdae'sya ythmya skt krva lokanam | tattvam ukt vidi prptyor bhaktyekopyat tath || 15 || In the 11th chapter Arjuna is given clairvoyance and shown the cosmic form of the Lord, and accordingly it is taught that devotion is the only means of knowing and attaining Him. bhakti aighryam upyoktir aaktasy manihat | tat prakrs tv atiprtir bhakter dvdaa ucyate || 16 || The superiority of devotion, the means of adopting it, the practice of meditation on the self by one who is incapable of devotion, the details of the personal qualities to be developed by the practitioner. deha svarpam tmpti hetur tma viodhanam | bandha hetur viveka ca trayodaa udryate || 17 || The essential nature of the body, the means for self-realisation, the discussion on the nature of the Self, the cause of bondage and discriminating knowledge are all expounded in the 13th chapter. gua bandha vidh te karttvam tan-nivartanam | gati traya sva-mlatva caturdaa udryate || 18 || In the 14th chapter are expounded the various ways in which the Gunas of Prakriti bind the Self, their responsibility for all activities, escape from them and Himself being the foundation for all three goals [supramundane sovereignty, the Self in its pure state and the attainment of God]. Acin-mird viuddhc ca cetant puruottama | vypand bharat svmyd anya paca daodita || 19 || In the 15th Chapter the Highest Being is declared to different to the Self when in its state of pristine purity and when in association with material nature (Prakriti) because he pervades, sustains and directs them. devsura vibhgokti prvik stra vayat | tattvnuhna vijna sthemne oaa ucyate || 20 || In order to firmly establish discriminating awareness relating o truth and to conduct, submission to the Shastras is taught in the 16th chapter after revealing the distinction between the divine and the demoniacal.

4 astram sura ktsnam strya guata pthak | lakaa stra siddhasya tridh sapta daoditam || 21 || All that is not ordained by the Shastras is demoniacal; what is enjoined is varied, according to the Gunas; the characteristics of what is taught in the Shastras is threefold s all this is discussed in the 17th chapter. vare kartt buddhi sattvopdeyatntime | svakarma parima ca strasrrtha ucyate || 22 || In the last chapter are taught the state of mind attributing agency to the Lord, the desirability of adopting the Sattva Guna, the culmination of the performance of oneks duties and the essence of the Shastras [bhakti yoga]. karma yogas tapas trtha dna yajdi sevanam | jna yogo jitasvntai pariuddhtmani sthiti || 23 || Karma Yoga means resorting to penance, sacred rivers, charity, sacrifices and other such activities. Jnana Yoga is the sustained abiding in mindfulness of the pure Self through [the practice of meditation leading to] control of the mind. bhakti yoga paraikntya prty dhyndiu sthiti | traynm api yogn tribhir anyonya sagama || 24 || Bhakti Yoga is unbroken meditation done with single-minded devotion to the Supreme Being. All these three Yogas are interconnected. nitya naimittikn ca parrdhana rpiam | tma des trayo'py ete yoga dvrea sdhak || 25 || The three Yogas are also associated with obligatory duties and periodic activities all done as service to the Supreme Being. All these three Yogas serve as the means of the realisation of the Self. nirastanikhil jna dvtmna parnugam | prati labhya par bhakti tayaivpnoti tat padam || 26 || After one has completely overcome nescience and directly realised the Self as dependant upon the Supreme Being, begets unalloyed devotion and attains His feet. bhakti yogas tadarth cet samagraivarya sdhanam | tmrth cet trayo'py ete tat kaivalyasya sdhak || 27 || Bhakti Yogas is the means for attaining total sovereignty, if one desires. If one desires the Self all these three Yogas serve as the means for attaining isolated Self-realisation and liberation. aikntya bhagavaty e samnam adhikrim | yvat prpti parrth cet tad evtyantam anute || 28 || All these qualified aspirants have the exclusive regard for the Lord [as their sole object of adoration]. But if one desires the Supreme Being then until that desire comes to [final] fruition the aspirant will experience joy here [and now].

5 Jn tu paramaiknt tadyatttma jvana | tat salea viyogaika sukha dukhas tadekadh || 29 || The enlightened one is indeed foremost among those devoted to the Supreme Being his very existence is dependant upon Him. There is no joy or sorrow other than union with and separation from the Divine. The mind rests in that alone. bhagavad dhyna yogokta vandana stuti krtanai | labdhtm tad gata pra mano buddhndriya kriya || 30 || Self-realisation is gained only through his meditating upon the Divine, through vision of That, teaching about That, prostrating before That, praising That, and reciting His names. The activities of the senses, will, intellect and vital energies are directed towards That. nija karmdi bhaktyanta kuryt prtyaiva krita | upyat parityajya nyased deve tu tmabh || 31 || All duties from the personal to the practice of Devotional service should be done solely out of pure love, not as the means for achieving salvation. Actions should be done regarding them as the means and the end in themselves, renouncing all fear. aikntytyantadsyaika ratis tat padam pnuyt | tat pradhnam ida stram iti gtrtha sagraha || 32 || One then finds ones sole delight in exclusive and endless service to the Divine; one then obtains His feet, this authoritative religious work is concerned primarily with such a devotee and his goal in life. Such is the summary of the purport of the Gita.