Bhagavad Gita

By Smt.Meera & Shri Kesava Rao Tadipatri

2. Bhagavad Gita Script:
Devanagari    English    Kannada    Telugu
19. Bhagavad Gita Sara - Smt.Nandini Sripad
By Shri Vyasarajaru
Lyrics: Eng   Kan   Dev   Tel
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shrI gItAbhAshya
{Adi}
devaM.nArAyaNam natvA sarvadoshavivarjitam.h |
paripurNaM gurUMstAn.h gItArthaM vaxYami leshataH ||
{antya}
pUrNAdoshhamahAvishhNorgItAmAshritya leshataH |
nirUpaNam kR^itam tena prIyatAM me sadAvibhuH ||
{Adi}
devaM.nArAyaNam natvA sarvadoshavivarjitam.h |
paripurNaM gurUMstAn.h gItArthaM vaxYami leshataH ||
padaccheda and meaning:
devaM = Lord; nArAyaNam = NArAyaNa;
natva = after bowing;
sarva = all;
dosha = defects or shortcomings ;
vivarjitam = devoid of;
pari pUrNaM = all complete;
gurUm tAn = also the teachers or preceptors;
gIta artham = the meaning of gIta;
vaxyAmi = I am going to say;
leshatah = little by little (step by step or to some extent);

Shrimad Acharya says:
"After bowing to Lord Narayana, who is totally defectless and all perfect (all complete) and also the teachers, I am going to say the meaning of gIta step by step".

Shri Jayatirtha says in PrameyadIpika:
prAripsitavighnavighAtAdiprayojanaM samuchitavishishhTeshhTadevatA\-gurupraNAmaM granthArambhapratij~nAM chA.adau nibadhnAti bhagavAN.h
bhAshhyakAraH "devamiti" || atra devashabdo devatAshabdaparyAyaH
pratipAdyamAha | sannidhAnAchcha bhagavadgItAyA iti labhyate |
tenedAnIM nArAyaNasya praNAme samuchitatAmAchashhTe | aj~nAna\-
pAratantryAdibhiH sarvadoshhairvisheshheNA sarvadA sarvAtmanA
varjitam.h | parito deshataH kAlato guNatashcha pUrnmiti vaishishh\-
TyamAchashhTe | paramavaishhNavasya bhagavato bhAshhyakArasya
vishhNurishhTadevateti prasisshameva | yadvA, bhagavadgItApratipA\-
dyatvaM nArAyaNasya na pareshhAmiva jIvatvanirvisheshhatvAdirUpeNa,
kiM nAma ? sarvadoshhavarjitatayA pUrNatayA cheti padadvayenA.akhyAti |
An.h vyAsAn.h | 'a A aM aH purANarshhiH vyAsaH shAkhAsahasrakR^it.h'
ityakArasya tannAmasu pAThAt.h | bahuvachanaM cha gauravAdeva |
gIteti bhagavadgItaivAbhipreyate | 'mukhyAmukhyayoH mukhye kArya\-
sampratyayaH ' iti nyAyAt.h | yadyapi bahvarthA gItA, shaktash\-
chAhaM tadvachane, tathA.api shrotR^INAM mandAM matimapexyAlpame\-
vochyata iti bhAvenoktam.h - "leshata iti ||" itthambhUtalaxaNAr\-
thatR^itIyAntAt.h tasiH | arthashabdena sarvArthagrahaNaprasaktau
sarveshhAM cha bhAshhye.adarshanAt.h vandhyeyaM pratij~neti mandA\-
shaN^kAnirAsAyedamuditam.h |
nanvastu namaskAragrathanaM shishhyashixArtham.h | 
pratij~nA tu kimarthaM granthe niveshanIyA ? uchyate | bahubhirvyAkhyAtR^ibhiHbhagavadgItAyA vyAkhyAtatvAd.h vyarthamidaM bhAshhyamityAshaN^kA\-
nirasanaM prayojanamasya | anyaiH svapaxanixiptadR^ishhTibhiH svA\-
bhiprAyo bhagavadgItArthatvenA.aropyoktaH | ahaM tu gItArthameva vaxyAmIti sUchanAt.h |

Shri AnandatiirthabhagavatpAdAchArya, who intended to write bhAshhya for Bhagavadgita, at the very outset composes thus - "devaM...", in order to accomplish the benefitial acts like removal of obstacles, proper namaskara to the most unique and dearest deity and the promise of starting the task of composing the work, etc. [As mentioned else where, though the Acharya is not afflicted by the obstacles, this is to set an example and also to accomplish other things. "etc." or "other things" implies "removal of obstacles for others who wish to read his work"].

By saying "deva", what is implied is "pratipAdyadevata", - by context it is "pratipAdya devata of Bhagavadgita". For that reason, the propriety of bowing to Lord Narayana is indicated. Lord Narayana, especially, is always and in all respects devoid of all the flaws like ignorance and dependency, etc. He is, in all respects, by space, by time and by qualities, all complete and infinite - this is indicated by "paripUrNa". It is well known that Vishnu is the dearest deity of "paramavaishnava bhAshyakAra Acharya".

 In other words, the deity propounded by Bhagavadgita is Narayana only and not any other deity. He is superior to all other deities. How come? "Absence of all the flaws and infinitely completeness" - the answer is indicated by these two words. "An.h" means "to Vedavyasa".

"a A aM aH purANarshhiH vyAsaH shAkhAsahasrakR^it.h" - thus "a" is one of the names of Vedavyasa. The word is in plural form. That is to pay respect. By the word "gItA", "bhagavadgItA" is meant. This is from the principle "between important and [relatively] unimportant, the important one which is currently being undertaken is to be understood". Even though Gita has many meanings and I am capable of explaining them all, still keeping in view the limited knowledge of the listeners, I will narrate only to a little extent - this is the purport behind the usage "leshata". The instrumental case suffix "tasi" is used in "leshata" to signify this kind of a purport.

[Baselesss doubt that may crop up]: By the word "artha", all the meanings have to be implied. In all the bhAshhyas, that is not to be seen. Then isn't the promise [of giving the meaning] futile?

To refute such baseless doubt it (leshata) is used.

Let the "writing of performing namaskara" be for instructing the disciples. Why is this promise [of writing artha] be introduced in the work? The answer to this is given by stating the purpose [of the promise], which is eradication of the doubt "Already many commentators have written commentaries for Bhagavadgita. Then isn't this effort futile?" by implying "Others were prejudiced with the outlook of their own philosophy and uttered [or wrote the commentary] by superimposing their opinion on Bhagavadgita. But I will say only what is conveyed in Gita."

This is what is indicated.
Explanation:
Acharya's statement "I will give the meaning [as is]" is taken as a promise.

Question: Why is this promise introduced?
Answer: Some may raise a doubt "Already many commentators have written commentaries for Bhagavadgita. Then isn't this effort futile?". This doubt is eradicated by saying: "Others were prejudiced with the outlook of their own philosophy and uttered [or wrote the commentary] by superimposing their opinion on Bhagavadgita. But I will say only what is conveyed in Gita."

Note:
In this context, it may be worthwhile to give some verses of
Madhvavijaya:
maNDayan.h bharatakhaNDamakhaNDaM nAdirAyaNapado.atra paro yaH |
taM naman.h prachuradhIrharigItAbhAShyamArpayadupAyanamasmai || VI-38||

Purnaprajnacharya bowed to Lord Narayana, full of infinite auspicious attributes, embellishing the entire Bharatakhanda, and offered a pleasing gift in the form of Gitabhashhya.

prItaye.asya purato varabhAShyaM vAchayan.h sa janatAmapasArya |
vachmi shaktita urukramagItAbhAvamityakathayat.h purusa~NkhyaH || VI-39||

After sending off the visitors, Madhvacharya discoursing on his
excellent commentary on Gita, for the pleasure of Lord Narayana,
uttered "I will comment on Gita according to my ability (shaktitaH)".

etadarthamapi sUxmamapi tvaM shakta eva na yadAttha samastam.h |
tena leshata itIha padaM syAdityagadyata jagajjanakena || VI-40||

Narayana, the Lord of the universe, spoke out "Let there be the word 'leshata' (to some extent) in the place of 'shaktita' as you, even though aware of all the meanings of Gita including the subtlest ones, put down only a small extent to accommodate the limited understanding of the listeners".

tena tatpravachane vihite.alaM shushruvuH prashayitA api shiShyAH |
uchyatAmiti muhuH sapR^ithivyAsphAlanaM padamaho hariNoktam.h || VI-41||

Madhvacharya made the change (of putting leshata) and completed the exposition. While the disciples were sleeping, Lord Narayana thumped the ground and bid the Acharya to expound again.

shabdabhedamavadhArya tamarchAsanniShaNNavapuShaH paramasya |
tasya bhAvavidadabhramanIShaH protthitaH pravachanaM vyadhitaibhyaH || VI-42||

Having heard the distinct words "expound again" by Lord Narayana, specially present in the icon, Madhvacharya realizing His purport, got up and expounded his Bhashya to his disciples again for His
delectation.
(This indicates that the Lord openly showed His approval).

{antya}
pUrNAdoshhamahAvishhNorgItAmAshritya leshataH |
nirUpaNam kR^itam tena prIyatAM me sadAvibhuH ||
padaccheda and meaning:
pUrNa - adosha = all complete (or all perfect) and unblemished;
mahA vishhNoH = of Lord mahA vishhNu; gItAm = BhagavadgIta;
Ashritya = based on that;;
leshataH = step by step;
nirUpaNam =definition or commentary;
kR^itam = done or made;
tena = by that;
me = my;
sadAvibhuH=always the lord; prIyatAM = be pleased;
"Based on the gIta of all perfect and untainted Lord maha vishhNu, step by step this commentary is made. May vishhNu who is always my lord be pleased with that commentary.

{Adi}
padachchheda and meaning :
samasta = all the (infinite number of); 
guNa = auspicious qualities;
saMpUrNaM = infinitely complete; 
sarva doshha vivarjitam.h = totally devoid of all the flaws; 
nArAyaNaM = to Lord Narayana; 
namaskR^itya = after bowing; 
gItA tAtparyam = the essence of Gita; 
uchyate = will be told.

Shrimad Acharya will tell the essence of Gita after bowing to Lord Narayana, who is infinitely complete with all the auspicious qualities and totally devoid of all the flaws.
"tatparya" means giving more importance to ghattartha (the summary of each instance) rather than to pratipadartha (word by word meaning).
Bhashya will give more importance to word by word meaning. This work is called "tatparya nirNaya" because its purpose is to give the quint essence of Gita along with visheshha prameyas. "samasta" signifies the infiniteness in the number of auspicious qualities. The prefix "sam" in "sampUrNa" signifies that in each quality, the Lord is infinite. The prefix "vi" in "vivarjita" signifies that the Lord is devoid of all the flaws always (from anAdi). From these two, all supremacy of the Lord is indicated and All the gods get their powers (like Vighneshvara getting the power of removing obstacles) from Lord Hari only. Though Acharya will not be affected with obstacles, just to show the way to his disciples, he bows to Lord Narayana in this Mangalacharana shloka.

{antya}
namaste vAsudevAya preyasAM me priyottama |
samastaguNasaMpUrNa nirdoshhAnanda dAyine || 1||
padachchheda and meaning :
namaste = I bow to you; 
vAsudevAya = Lord Vasudeva; 
me preyasAM = among the dear ones to me; 
priyottama = the dearest one; 
samasta guNa saMpUrNa = infinitely complete with infinite auspicious qualities; 
nirdoshha = totally flawless; 
Ananda dAyine = giver of bliss.

I bow to you, Lord Vasudeva. You are the dearest among the dear ones, infinitely complete with infinite auspicious qualities, totally flawless and giver of the bliss (to the devotees).

niHsheshhadoshharahita kalyANAsheshhasadguNa | (kalyANAkhilasadguNa) bhUtisvayaMbhUsharvAdiva.ndyaM tvAM naumi me priyam.h || 2||
padachchheda and meaning :
niHsheshha doshha rahita = totally flawless; 
kalyANa asheshha sad guNa (or kalyANa akhila sad guNa) = infinite with all the auspicious qualities; 
bhUti = Laxmi; svayaMbhU = Brahma; 
sharva = Shiva; 
Adi = and other deities; 
vandyaM = bowed; 
tvAM = to you;
naumi = I bow; 
me priyam.h = my dear one.

Oh Lord, I bow to you, as you are the dearest one to me, totally flawless, infinite with all the auspicious qualities and worshiped by Laxmi, Brahma, Shiva and other deities.

Shri KrishNArpaNamastu !!

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