Greetings All,

Swamiji continued with his discussion of the invocation prayer called Gitagyana Shloka. Madhusudhana Saraswathi wrote this Shloka. While this shloka was not originally a part of Gita, it is now accepted as one.  The Gitagyana Shloka has nine verses. In these Shlokas we are offering namaskara to: Bharathi, Gita/ Saraswathi, Vyasa and Lord Krishna.

Expanding on the Shlokas related to Lord Krishna, Swamiji says:

Shloka # 3:

प्रपन्नपाररजाताय तोत्रवेत्रैकपाणये _। _ज्ञानमुद्राय _कृष्णाय _गीतामृतदुहे _नमाः _॥ _- _कृष्णाय _नमाः _

This shola is a namaskara to Sri Krishna. Parijata is a mythical tree in heaven. If one stands under this tree and wishes for something, the tree grants that wish. It is also known as wish yielding tree. Here, Sri Krishna, is compared to the Parijatha tree. Any desire related to Dharma, Artha, Kama and Moksha. he grants, to one who surrenders to him.

Sri Krishna, here is in the role of a charioteer to Arjuna. He does not consider his work as one without dignity. Preaching dignity of labor, Swanmiji says Bhagwan did not feel inferior as a charioteer. Do your work with a good attitude and enthusiasm exhorts Swamiji.

Sri Krishna was the greatest Gyani, reflected in his Chin mudra, the mudra of gyanam. Chin mudra indicates Jivatma and Paramatma Aikyam. It is a threatening finger. This jeevatma is associated with the three fingers. They represent the three Gunas (Rajas, Tamas and Satva) and the three Sharirams (Karana, Sukshma and Sthula). All of them are associated with the perishable body. The thumb represents Paramatama. Only with the thumb can all other fingers function. So also Paramatma is the aadhara, or basis, for the whole creation. JIvatma should get freed from matter and join Paramatma.

The circle or Chakra of Sri Krishna does not have a begining or an end. When Jivatma merges with Paramatma it becomes Poorna Atma. This wisdom of immortality is presented in the Chin mudra. To this wonderful Lord I present my Namskara. Krishna, explained Swamiji, means one who attracts the devotee.

Sholka # 5:

वसुदेवसुतां _देवां _कांसचाणूरमदानम् _। _देवकीपरमानतदां _कृष्णां _वतदे _जगद्गुरुम् _॥ _

This sholka is again a Sri Krishna Namaskara describing his contribution to family, society and the world. Krishna as a son of Vasudeva was a member of the family. As one who destroyed asuras Kamsa and Chanura he was a protector of society. He taught Gita not only to Arjuna but also to posterity. In this role he was a Jagatguru to the world.

Shloka # 6:

भीष्मद्रोणतटा _जयद्रर्जला _गातिारनीलोपला _। _शल्यग्राहवती _कृपेण _वहनी _कणेन _वेलाकुला _॥ _

अश्वत्र्ामन्वकणाघोरमकरा _दुयोिनावर्षतनी _। _सोत्तीणाा _खलु _पाण्डवै _रणनदी _कैवताकाः _केशवाः _॥ _

This sholka is again a Sri Krishna Namaskara. In this Sholka Kaivartakaha means boatman. Even in a tempestuous situation a skilled boatman can cross the river. Here Mahabharatha is compared to a treacherous river with many dangers. Pandavas need to cross this river. Human beings also face such treacherous situations in life.

Aartaha means one who is n distress. Pandavas were caught in the Aartaha and in this situation Sri Krishna was their savior.

Describing the dangers, Bhishma and Drona were like banks of the river determining its course. The river itself is compared to Jaydritha. Prince of Gandhara, Shakuni, is compared to the dangerous blue water lily; Shalya a relative of pandavas was on opposite side like a crocodile; Kripa Acharya, a great archer and teacher was there as an under current. Then, there was Karna like a turbulent wave and Ashwathama and others who were man-eating fish. Duryodhana was like a whirlpool. Pandavas crossed the river due to a skillful boatman named Krishna. Sri Krishna will also help you, if you surrender to him.

Shloka 8:

मूकां _करोन्त _वाचालां _पङगुां _लङघयते _न्गररम् _। _यत्कृपा _तमहां _वतदे _परमानतदमािवम् _॥ _

This shloka is again a namaskara to Madhava or Lakhmi Pati. The greatest wealth (Lakshmi) is wisdom. Sri Krishna had the benefit of this support. Swamiji says, he (Krishna) can make a dumb person eloquent. He can make a lame person climb the mountains by his grace.  Swamiji says the studies of 700 verses of Gita are the mountain that we can successfully scale if we surrender to Sri Krishna.

Shloka # 9:

This shloka again is a namskara to Sri Krishna.  Krishna is one who is worshipped by Brahma, Varuna, Indira and Marutha. The chanters of the Sama and all Vedas invoke Sri Krishna.  The six Angas of Vedas, secondary scriptures, all chant the Lord’s name in Paatha, Krama and Ghana Paatha. Paatha is to recite the mantras in a sentence straight. In Krama Paatha, the first word of the mantra is added to the second, the second to the third, the third to the fourth and so on, until the whole sentence of the mantras is completed. In Ghana Paatha one repeats the mantras in various ways back and forth and in different patterns.

Swamiji says great Sanyasis, with a one pointed mind, see the lord in their own mind. Devotees see the lord outside. Even though he is described as a person, the Lord is not a person. The personal God has limitations of space and time. The real God is limitless and many people are not aware of him. Thus God has a limited form for devotees and a limitless one as well. To this all pervading God, I bow in namskara.

Ending the Gita Dhyanam, Swamiji prays, May God bless us in our study of this great scripture. 

Continuing his introductory remarks for Bhagawat Gita Swamiji today discussed the invocation prayer called Gitagyana Shloka. Madhusudhana Saraswathi wrote this Shloka. Madhusuadana also wrote a commentary on
the Gita called Bhagavad-gita-gudhartha-dipika.

The Gitagyana Shloka has nine verses. In these Shlokas we are offering namaskara to: Bharathi, Gita/ Saraswathi, Vyasa and Lord Krishna.

Expanding on the Gitagyana Shlokas, Swamiji discussed each shloka.

Shloka # 7:

पाराशयावचाः _सरोजममलां _गीतार्ागांिोत्कटां _। _नानाख्यानककेसरां
_हररकर्ासांबोिनाबोन्ितम् _॥ _

लोके _सज्जनिट्पदैरहरहाः _पेपीयमानां _मुदा _। _भूयाद्भारतपांकजां
_कन्लमलप्रध्वांन्सनाः _श्रेयसे _॥ _

This Shloka is our namaskara to Bharatha. Mahabharata is a part of Itihasa or partly based on history. It is a mixture of fact and fiction. Itihasa means it happened in this manner. It deals with Bharatha Varsham. While Gita has 700 verses Mahabharata has 100,000 verses.

In Shloka 7, the prayer is that, may my study of Mahabharata help me transform and grow spiritually. The Mahabharata here is compared to a lotus flower due to its beauty, fragrance and honey.  Swamiji says study of Mahabharata at home is good and acceptable.  There is a superstition that Mahabharata should not be studied at
home. He says this is not true.

While the lotus is born in a pond, Mahabharata was also born in the speech (pond) of Parasarya (son of Parasar), Vyasa. It is a pure lotus. Lotus is usually found in muddy water. This Lotus is very attractive because of its fragrance; the fragrance of Gita. More people know Gita than Mahabharata. The many small stories of Mahabharata are compared to the filaments of the Lotus. The Lotus flower is a full one. It is full of Hari Katha as well. It contains
deep wisdom in many aspects such as religion, politics, philosophy and human relatons. All are in Mahabharata. What is not found in Mahabharata is not found anywhere else. So, for all students, it is like honey. Noble people are the ones who have an open mind and reverence towards Mahabharata. They drink the honey of Mahabharata and
specifically Gita repeatedly, day in and day out. This knowledge can destroy the problems of materialism of Kaliyuga that we face today.

Shloka # 1:

ॐ _पार्ााय _प्रन्तबोन्िताां _भगवता _नारायणेन _स्वयां _। _व्यासेन
_ग्रन्र्ताां _पुराणमुन्नना _मध्ये _महाभारतम् _॥ _

अद्वैतामृतवर्षिणीं भवगतीमष्टादशाध्यान्यनीम् _। _अम्ब
_त्वामनुसांदिान्म _भगवद्गीते _भवद्वेन्िणीम् _॥ _- _गीता _ध्यानम् _

This Shloka is our namaskara to Gita. The author addressing Saraswathi asks the Mother to nourish him at the right time with the right food.  Mother Gita nourishes us with the knowledge of Karma Yoga, Upasana Yoga and Gyana Yoga in a teaching given to Arjuna, taught by Lord Narayana himself. It is a blessing to society even today. Vyasa, an
Avatara of Vishnu, compiled it. He is most experienced among Rishi’s. He has also has given us the Puranas. In the middle of Mahabharata is Shanthi Parva composed by Vyasa. It showers the knowledge of Advaita.  Gita consists of 18 chapters and 700 verses.

Gita knowledge gives us moksha from Samsara. Samsara is all kinds of dissatisfactions that we experience including physical, emotional and intellectual. Moksha is satisfaction with myself. Gita gives us Mokshatvam. I meditate upon such a Gita.

Verse #4:

सवोपन्निदो गावो _दोग्िा _गोपालनतदनाः _। _पार्ो _वत्साः _सुिीभोक्ता
_दुग्िां _गीतामृतां _महत् _॥ _- _गीतामृतम् _दुग्िम् _

Continuing, Swamiji says, Gita is not Krishna’s philosophy. It is the teaching of Vedas from time immemorial. The last part of Vedas is Upanishad. Gita is the essence of Upanishad or Vedanta. Upanishad here is compared to a cow. Krishna is an expert cowherd. So he knows how to milk the Upanishadic Cow. To milk such a cow, you have to keep a calf in front. For the Upanishadic Cow, Arjuna is the calf.  Out of milking this cow comes the Gita Amrita milk.

Verse # 2:

नमोऽस्तु ते _व्यास _न्वशालबुद्धे _फुल्लारन्वतदायतपत्रनेत्र _। _येन
_त्वया _भारततैलपूणााः _प्रज्वान्लतो _ज्ञानमयाः _प्रदीपाः _॥ _-
_व्यासाय _नमाः _

This Shloka is our namaskara to Vyasa. Vyasa means divider and expander. Originally Vedas were one. Vyasa gave his four disciples the task of creating the four separate Vedas from the original one. He also expanded on Vedas through the Puranas. Vyasa’s original name was also Krishna. Both were dark in complexion. He is also known as
Krishna Dvaipanyaha (island born Krishna). He was an Acharya of great knowledge. His eyes were like Lotus petals. You have lit the lamp of wisdom with the oil of Mahabharatam stories, says the devotee. So, to you, I offer my namaskaram.

With my good wishes,
Ram Ramaswamy

One page summary, in table format,  of the first Bagawat Geeta class by Swami Paramarthananda.

Notes-BhagavadGita-Intro

Greetings All,
This is my summary of the first class (October 1, 2915) of Bagawat Gita .

Swamiji introduced the Bhagawat Gita today. He says all human beings pursue goals in life. Some are long term and some are short term in nature. Goals also vary from individual to individual, from time to time, and from age to age. There are infinite numbers of goals that differ by age, by time, and they also change with times. If analyzed, we will note that there are some goals common to all human beings. Even animals have goals but they are instinctive. Thus, these are three common goals:

1.    Security, safety and survival related goals. Consequently food and shelter are important goals. Even animals have these goals although they are driven by instinct.
2.    The desire to lead a peaceful life, comfortable with myself, is another goal. In search of this goal we go from Ashram to Ashram, says Swamiji.
3.    The desire for happiness and fulfillment

Everybody is running after these three gals using different methods. Some think real estate will do it, some think surrounding themselves with people will do it and others think of gold, jobs and so on and on. All these are means of security. Different people seek peace also in different ways.

Swamiji says, our scriptures offer some comments and suggestions regarding these goals. Scriptures say:

1.    All three basic needs are available within us.
2.    The also say they are within “you” only.

Strangely, Swamiji says, scriptures are telling us that these goals are not available to us outside ourselves. By seeking them outside, the goals will evade you. It will be a misplaced search for something in a place it is not available. So, we should search where it is available. Why do we commit such mistakes asks Swamiji? Why struggle so much?  Answering the question he says all these needs within us are hidden.  It is hidden under layers of covering. To get to them we need to remove these layers through a process of “Discovery”.

What are these layers? Swamiji says, per scriptures, there are three layers, from gross, subtle to subtlest. They are known as Malam (impurity), Vikshepa (extroverted-ness) and Aavaranam (Ignorance).

Malam: It refers to mental problems. They are six fold in nature:

1  Kama — lust
2  Krodha — anger
3  Lobha — greed
4  Moha — delusory emotional attachment or temptation
5  Mada or ahankara — pride, hubris
6 matsarya — envy, jealousy

Vikshepaha: is mental restlessness, extroverted-ness and all that cause turbulence of mind also called Chanchalam.
Aavaranam: or ignorance that I am the source of all peace and security also called Ananda.

We need to remove the three layers by appropriate Sadhanas or following spiritual disciplines. Each discipline is called Yogaha.  Yoga means the seeker unites with his destination. Three yoga’s are recommended. They are:

Karma Yoga is for first layer of Malam.
Upasana Yoga is for the second layer of Vikshepa and
Gyana Yoga is for third layer of Agyana Nivrithihi or removal of ignorance.

Karma Yoga is a life style consisting of proper action with proper attitude. It removes all Malam. Proper action is any action that reduces the six Malas. Proper attitude is a healthy attitude towards the proper actions and the results from such action. This attitude will help one grow through any aexperience including a very painful one. Mala Shudhi is also called Chitta Shudhi.

Upasana Yoga consists of forms of meditations. They help quiet one’s restless and extrovert mind. It results in Vikshepa Nivrithi or a steady mind. It also called Chitta Nischalathvam.

Gyana Yoga is Enquiry into one’s real nature. Do I need peace from outside?  Am I ever secure? This self-enquiry and analysis is also called Atma Vichara.

Our scriptures guide us on how to practice these Yoga’s. The scriptures are called Vedas. Veda means source of knowledge. Vedas are revelations by Lord himself through Rishis. Vedas are divided into four parts; they are:

1. Mantra Bhaga
2. Samhita Bhaga
3. Brahmana Bhag
4. Upanishad Bhaga.

Brahmana Bhaga deals with Karma Yoga and is also called Karma kandam
Aranyaka Bhaga deals with Upasana Kandam or Vikshepa.
Upanishat deals with Gyana Yoga and is called Gyana Kandam.
Mantra Bhaga or Suktam deals with prayers to Deities. Swamiji says,
Bhagawans grace is vey important in this quest and prayers help us with changing the direction of our mind towards spirituality.

Vedas are a huge literature and include Rig, Yajur, Sama and Atharvana Vedas. For many people Vedas are not accessible. So, God has given us a condensed version of all Vedas called Bhagawat Gita. It has 700 verses. It is Veda Sara. It is narrated as a dialogue between Krishna and Arjuna. Just a study of Gita will give us the direction we need for life.

This is what we will study next. We will start with Gita Gyana Shloka. While Shankara wrote a commentary on Gita so did Madhu Sudhana Saraswati. Madhu Sudhana Saraswati also wrote the Gita Gyana Shloka. This invocation prayer offers namaskras to Bharata, Gita/Saraswathi (knowledge), Vyasa (composer) and Lord Krishna (Jagat Guru) in nine verses. Swamiji says, we must start any endeavor with a prayer to ward off any obstacles.

Note: During discussion it was suggested that we check out the site:
www.yogamalika.org It contains Swamiji’s lectures on special occasions like New Years.

Bagwat Gita Dhyana Slokas in Sanskrit, along with grammatical interpretations and translation and meaning in English.  Page 11 will be of interest to Vedantic Students.

GitaDhyaanShlokas