Bhagavadgita Sankalpa

ಮಹಾಭಾರತವು ಪ್ರಾಚೀನ ಜಗತ್ತಿನ ಮಹಾಕಾವ್ಯ ಚರಿತ್ರೆ. ಶ್ರೀ ಕೃಷ್ಣನು ತನ್ನ ಗೆಳೆಯನೂ ಭಕ್ತನೂ ಆದ ಅರ್ಜುನನಿಗೆ ಉಪದೇಶಿಸಿದ ಭಾಗವು ಭಗವದ್ಗೀತೆಯಂದು ಕರೆಯಲ್ಪಟ್ಟಿದೆ. ಭಗವದ್ಗೀತೆಯು ಮಹಾಭಾರತದ ೬ನೇ ಪುಸ್ತಕದ ೨೩-೪೦ನೇ ಆದಾಯದ ಭಾಗವಾಗಿದೆ. ಗೀತೆಯನ್ನು ಪಾಂಡವ ರಾಜಕುಮಾರ ಅರ್ಜುನ ಮತ್ತು ಕೃಷ್ಣನ ನಡುವಿನ ಸಂಭಾಷಣೆಯ ಚೌಕಟ್ಟಿನ ರೂಪದಲ್ಲಿ ರಚಿಸಲಾಗಿದೆ. ಪಾಂಡವರು ಮತ್ತು ಕೌರವರ ನಡುವಿನ ಧಾರ್ಮಿಕ ಯುದ್ಧದಲ್ಲಿ  ಯೋಧನಾಗಿ ಕ್ಷತ್ರಿಯ ಧರ್ಮವನ್ನು ಪಾಲಿಸಲು ಮತ್ತು ಧರ್ಮವನ್ನು ಸ್ಥಾಪಿಸಲು ಅರ್ಜುನನಿಗೆ ಕೃಷ್ಣನು ಸಲಹೆ ನೀಡುತ್ತಾನೆ.

ಕೃಷ್ಣ ಜನ್ಮಾಷ್ಠಮಿಯ ಈ ಶುಭಸಂದರ್ಭದಂದು ಕೃಷ್ಣನು ಅರ್ಜುನನಿಗೆ ಉಪದೇಶಿಸಿದ ಗೀತೆಯನ್ನು ದಿನಕ್ಕೆ ೨ಡು ಶ್ಲೋಕದಂತೆ ಆಂಗ್ಲ ಹಾಗು ಕನ್ನಡ ಭಾಷೆಯ ಅನುವಾದದೊಂದಿಗೆ ವಾಟ್ಸಪ್ಪ್ ಮಾದ್ಯಮದಲ್ಲಿ ಪ್ರಕಟಿಸಬೇಕುಂದು ಸಂಕಲ್ಪಿಸಿದ್ದೇನೆ.

ಭಗವದ್ಗೀತೆಯಲ್ಲಿ ಒಟ್ಟು ೭೦೦ರು ಶ್ಲೋಕಗಳಿದ್ದು, ಬಹುಶಃ ಮುಂದಿನ ಕೃಷ್ಣ ಜನ್ಮಾಷ್ಟಮಿಯೊಳಗೆ ಸಂಪೂರ್ಣ ಭಗವದ್ಗೀತೆಯನ್ನು ಪ್ರಕಟಿಸಲು ಶಕ್ತಿಯನ್ನು ನೀಡುವಂತೆ ಜಗದ್ಗುರು ಕೃಷ್ಣನನ್ನು ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ

ವಾಸುದೇವ ಸುತಂ ದೇವಂ ಕಂಸಚಾಣೂರ ಮರ್ದನಂ ।

ದೇವಕಿ ಪರಮಾನಂದಂ ಕೃಷ್ಣಮ್ ವಂದೇ ಜಗದ್ಗುರುಮ್ ।।

The Mahabharata is an epic history of the ancient world. The part where Lord Krishna taught his friend and devotee Arjuna is called the Bhagavad Gita. The Bhagavad Gita is part of 23-40 chapters of the 6th book of Mahabharata. The song was created in the form of dialogue between Pandava prince Arjuna and Krishna. Krishna advises Arjuna to carry out his duties as kshatriya in the war between the Pandavas and the Kauravas and thus establish dharma.

On the auspicious occasion of Krishna janmastami, I have decided to publish 2 sholakas of gita per day with translation in Kannada and English in Whatsapp group.

There are a total of 700 verses in the Bhagavad gita, and I pray Jagadguru Krishna to give me enough strength to help me post the entire Bhagavadgita by Krishna janmaastami next year

Vasudeva sutam devam kamsachaanoora mardhanam |

Devaki paramaanandam Krishnam vande jagadgurum ||

Scriptures declare that God or Brahman is the cause of Bliss

I.1.14

तद्धेतुव्यपदेशाच्च |

taddhetuvyapadeshAchca

and because Brahman is declared to be the cause of it (i.e. Bliss or Ananda) it implies that the suffix 'maya' denotes abundance

Tad + Hetu(तद् + हेतु): The cause of that (i.e. bliss or ananda); vyapadeshAt(व्यपदेशात्):  because of statement of declaration; cha(च): and;

Commentary:

The scriptures declares that Brahman or God is the cause of the bliss.

"Esha hyevanandayati—For he alone causes bliss” Taittereya . Up.II-7.

He who causes bliss must himself abound in bliss, just as a man who enriches others must himself be in possession of abundant wealth. The giver of bliss to all is Bliss itself. Hence Anandamaya (abundance of bliss) is Brahman or God

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10, I.1.11, I.1.12, I.1.13

Anandamaya means not a derivative from Bliss BUT Abundance of Bliss

I.1.13

विकारश्ब्दान्नेति चेत् न प्राचुर्यात् | 

vikArashbdAnneti chet na prAchuryAt

Anandamaya does not mean a modication or transformation or product of bliss but rather refers to Abundance of bliss as denoted by the suffix maya

Vikarashbdat(विकारश्ब्दात्): From the word "Anandamaya" with the suffix "Mayat" denoting modification; Na(न): is not; iti(इति): this, thus; Chet(चेत्): if; Na(न): Not so; Prachuryat(प्राचुर्यात्): because of abundance;

Commentary:

The word maya cannot mean modification because we cannot predicate such a modification to Brahman(God) who is changeless. Here Maya means abundance. Hence the word Anandamaya denotes the Brahman/Highest Self. 

Anandamaya does not mean the absence of pain or sorrow. It is a positive attribute of Brahman and not a mere negation of pain. Anandamaya means he whose essential nature is bliss. For e.g. Sun, whose essential nature is light is called Jyotirmaya. 

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10, I.1.11, I.1.12

Bliss is Brahman (GOD)

Topic 6 (sutras 12 - 19) : Anandamayadhikaranam [Anandamaya: blissful; adhikaranam: section, topic, proposition]

I.1.12

आनन्दमयोऽभ्यासात् |

Anandamayo`bhyasat

Anandamaya (Bliss) means Brahman (God) on account of repetition.

Anandamaya(आनन्दमया): full of bliss; Abhyasat(अभ्यासात्): because of repetition.

Commentary:

In the scriptures there are several words which are apparently ambiguous. The author takes up these words one after the other and shows it really applies to Brahman(God). In this sutra (theorem) he picks up the word Anandamaya

Taittiriya upanishad says:

Raso vai sah. Rasam hyevayam labdhvanandi bhavati - He the Highest Self is Bliss in itself [II-7]

Anandam Brahmeti vyajanat - Bliss is Brahman [III-6]

This sutra(theorem) establishes that Anandamaya(bliss) is Brahman(God)

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10, I.1.11

Scriptures state that Brahman is the First cause

I.1.11
श्रुतत्वाच्च |
Shrutatvaaccha

And because it is directly stated by the Srutis, the all knowing Brahman is the first cause of the universe

Shrutatvaat(श्रुतत्वात्): being declared by the Sruti; cha(च): also, and.

Svetasvatara Upanishad VI-9: 
He is the cause, The Lord of lords of organs. He has neither parent nor lord


Commentary:
HE refers to the all knowing Brahman(GOD). Therefore it is finally established that the All-Knowing, All-Powerful Brahman is the First Cause and not the insentient or non-intelligent Pradhana or anybody else

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9, I.1.10

Pradhana cannot be the source - III

I.1.10
गतिसामान्यात् |
Gatisaamaanyaat

On account of uniformity of view of the scriptures, Brahman is to be considered as the first cause

Gati(गति): view; saamaanyaat(सामान्यात्): on account of uniformity;

Commentary:
Kaushitaki Upanishad III-3
Just like sparks proceed in all directions from a burning fire, from the self everything else will proceed


Taittareya Upanishad II-1
All this(manifestations) springs from the self


Prasna Upanishad III-3 
This Prana is born from the self

all the above passages describe the Self to be the cause. Therefore the all-knowing Brahman should be considered as the first cause because of the uniformity of the view of the scriptures

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8, I.1.9

Pradhana cannot be the Source - II

I.1.9
स्वाप्ययात् |
Svaapyayaat

On account of  (the individual) merging in one's own self (the self cannot be pradhana)

Svaapyayaat(स्वाप्ययात्) : On account of merging in one's own self

Commentary:
Chhandogya upanishad V1-8-1 says Svam Apita, which means in deep sleep the individual soul resolves in the Sat. The intelligent Self can clearly not resolve itself into the non-intelligent Pradhana. Hence the Pradhana cannot be the First cause denoted by the term 'Sat' in the Brahma Sutra.

Background

Introduction - part1, part2, part3, part4

Sutra - I.1.1, I.1.2, I.1.3, I.1.4, I.1.5, I.1.6, I.1.7, I.1.8