Ṭhākura Bhaktivinoda and the Gītā – Part 1

Due to the upcoming observance of Gītā Jayantī, we present the first part of a class by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī, given on the evening of 16th July, 1938 at the Sārasvata Śravaṇa Sadan, Bagh Bazaar Gauḍīya Maṭha. This was transcribed and published in the Gauḍīya Maṭḥa’s daily newspaper, Dainik Nadīyā Prakāśa. Śrīla Śrīdhara Mahārāja gives an extensive history of the commentaries on the Gītā, the Gītā’s position on karma, jñāna, yoga and bhakti, and explains how Śrīla Bhaktivinoda Ṭhākura has given the essence of the Gītā in his own writings. This rare article has been translated into English from Bengali by Sanātana Dāsa Adhikārī and Parameśvarī Devī Dāsī.

Articles in This Series:

Series Index Ṭhākura Bhaktivinoda and the Gītā – Part 1 Ṭhākura Bhaktivinoda and the Gītā – Part 2 Ṭhākura Bhaktivinoda and the Gītā – Part 3

The subject matter of today’s lecture is ‘Ṭhākura Bhaktivinoda and the Gītā.’ In the phala–śruti (benedictory verses) of the Gītā we find:

*gītā sugītā kartavyā kim anyaiḥ śāstra vistaraiḥ

yā svayaṁ padmanābhasya mukhapadmādviniḥsṛtā*

With a sweet voice, one should sing this Gītā which has emanated from the lotus mouth of Padmanābha Himself. What more can any other śāstra give?

bhāratāmṛta-sarvasvaṁ* viṣṇu-vaktrād viniḥsṛtam

gītā-gaṅgodakaṁ pītvā punar janma na vidyate*

By drinking the Gaṅgā water of the Gītā, which is the nectarean essence of the Mahābhārata emanating from the mouth of Viṣṇu, one will never know another birth again.

sarvopaniṣado gāvo* dogdhā gopāla-nandana

pārtho vatsaḥ sudhīr bhoktā dugdhaṁ gītāmṛtaṁ mahat*

All the Upaniṣads are like a herd of cows, and Kṛṣṇa, the son of a cowherd, is milking them. Arjuna is the calf, the Gītā is the nectarean milk, and persons of pure intellect drink that.

Gītā is known as bhāratāmṛta–*sarvasva *(the nectarean essence of the Mahābhārata). It is one portion of the Mahābhārata’s Bhīṣma–parva. We have heard that Śrī Bhagavān Vedavyāsa composed sixty lakhs of ślokas to write Mahābhārata, out of which one lakh of ślokas are presently found here in this world. In Mahābhārata, all the topics are assembled in such a manner that some say it is kāvya (poetry) and some also say it is smṛti. But Mahābhārata is also called pañcama-veda (fifth Veda). It is written:

itihāsa purāṇām ca pañcamo vedam ucyate

The Itihāsa and the Purāṇas are called the Fifth Veda. (Śrīmad Bhāgavatam 1.4.20)

itihāsa purāṇāni pañcamaṁ vedam

The Itihāsa and the Purāṇas are Veda. (Śrīmad Bhāgavatam 3.12.39)

vedān adhyāpayāmāsa mahābhārata-pañcamān iti

Vyāsa taught the Vedas along with the fifth – the Mahābhārata.

*anyathā vedān ity-ādāv api pañcamatvaṁ nāvakalpyeta

samāna-jātīya-niveśitatvāt saṅkhyāyāḥ*

If they were anything other than the Vedas, such statements would not count them as ‘fifth’ because generally one only counts those things that belong to the same category. (Tattva Sandarbha 13)

In the Bhaviṣya Purāṇa:

kārṣṇaṁ ca pañcamaṁ vedaṁ yan mahābhārataṁ smṛtam

The fifth Veda composed by Vyāsa is the Mahābhārata.

tathā ca sāma-kauthumīya-śākhāyāṁ chāndogyopaniṣadi ca, ṛg-vedaṁ bhagavo ‘dhyemi yajur-vedaṁ sāma-vedam ātharvaṇaṁ caturtham itihāsaṁ purāṇaṁ pañcamaṁ vedānāṁ vedam

There is also a reference in the Chāndogya Upaniṣad of the Kauthumīya branch of the Sāma Veda – “O sir, I have studied the four Vedas, the Ṛg Veda, Yajur veda, Sāma Veda and Atharva, as well as the itihāsa and Purāṇas which are known as the fifth Veda.” (Tattva Sandarbha 13.4)

With the help of many such proven conclusions, Śrī Jīva Gosvāmīpāda has established the position of the Mahābhārata as the fifth Veda. Hence there can be no doubt about the proven authority of Mahābhārata. In the Madhva sampradāya, the authenticity of the Mahābhārata has been especially recognised. Śrī Madhva himself has composed Mahābhārata *Tatparya *(a commentary on the Mahābhārata). Just as Śrīman Mahāprabhu has accepted Śrīmad Bhāgavata as the best of all books for nurturing His own conclusions, similarly Śrīman Madhvācārya also accepts Mahābhārata as the best of all authoritative books.

The ācāryas respect the authentic nature of Gītā. Specifically, Gītā is called śruti-prasthāna, smṛti-prasthāna or nyāya-prasthāna. Since Gītā is the essence of the Upaniṣads, it is called Gītopaniṣad, or śruti-prasthāna. Mahābhārata is a book of smṛti, and since Gītā is included in Mahābhārata, it is also called smṛti–prasthāna. Since it is a book similar to Vedānta, it is also called nyāya–prasthāna. In fact, Gītā is the essence of all śāstras. Gītā begins from the twenty-fifth chapter of the Bhīṣma-parva.

Many people raise objections to the historical relevance of Gītā. Their reasoning is this – “It is not possible that just moments before the ferocious war at Kurukṣetra, serious philosophical subject matters were discussed as are spoken in the Gītā.”

Factually, such a conception has only arisen due to weakness of mind. This is because, only at present, war is ferocious, but in a country where war is a normal occurrence, then there is no reason for any special fear of it. We see in the biography of Napoleon Bonaparte that on one side there was an intense battle going on, and at the same time on another side, he was doing other activities such as distributing prizes in schools and colleges. Kurukṣetra was a place of war where eighteen akṣauhiṇīs of soldiers were assembled at that place. There was no undefeatable warrior such as Arjuna, who was qualified to bring the soldiers under his control in a very short span of time. At Arjuna’s disposal were such extremely potent and devastating weapons which could destroy the entire enemy in a moment. Arjuna was an atirathī, but he fought without becoming tired for eighteen days, without using all those weapons. When Svayam-Bhagavān Kṛṣṇacandra is the speaker, and His supremely affectionate friend, the great warrior Arjuna is the listener, one cannot find any cause for either the speaker or the listener to be worried. There is no reason why any philosophical subject matter could not be discussed in depth by them. We should not attempt to include Bhagavān, the cause of all causes, and His dear friend Arjuna, within the subject matter of our mundane vision through our narrow judgement. As soon as we attempt to control the adhokṣaja–vastu (that Reality which is beyond the mundane senses) then the aforementioned doubt about the historical authenticity of Gītā manifests. In reality, there is no reason for such doubts.

Since the Gītā has assembled various subject matters together, it is a book respectfully received by everybody. Many things are discussed on the topics of karma, jñāna, yoga, tapasya and bhakti in Gītā. Because they are not *sāragrāhīs *(seekers of that which is essential), many people are incapable of discerning the most important topic in the teachings of Gītā. They base everything on whatever subject is favourable to their *anartha-*contaminated tastes, and come to the conclusion that such a subject is the Gītā’s very essence and conclusion!

Not having the patience to accept the fivefold rules of* nyāya* in relation to viṣaya, saṁśaya, pūrvapakṣa, siddhānta and saṅgati,***** under the guidance of a true sad–guru, leads to various kinds of fabricated conclusions about the Gītā. The fact is, bhakti is the only subject substantiated by Gītā.

*Translator’s Note: These are the five divisions of the Nyāya system of philosophy. Viṣaya refers to a particular subject matter, saṁśaya means a doubt while discussing it. Pūrvapakṣa is the opposing viewpoint, siddhānta is the conclusion, and saṅgati refers to reconciliation of the points made.

All the previous ācāryas have considered Gītā as the authorised book of their sampradāya and have carefully written commentaries on it. Amongst the ancient commentaries, the Śrī Hanumāt Bhāṣya is worthy of mentioning. Apart from that, amongst popular commentaries, the fourfold commentaries of Śrī Śaṅkara, Śrī Rāmānuja, Śrī Madhva and Śrī Baladeva have gained special prominence. The Gītā Tatparya of Śrī Yāmuna Muni, who was the Aḷvār previous to Śrī Rāmānuja, is also heard about. The Subodhinī Ṭika of Śridhara Svāmīpāda, who belongs to the Śuddhādvaitavāda sampradāya of Śrī Viṣṇu Svāmī, Śrī Vallabhācārya and his son Śrī Viṭṭhalācārya’s Gītārtha Vivarṇa and Gītā Tatparya, and Vittalācārya’s seventh descendant, Śrī Puruṣottama, who wrote the Amṛta Taraṅgiṇī etc, are commentaries that are especially reputed**.**

Keśava Kāśmīri, the twenty-ninth descendent of Śrīnivāsācārya belonging to the Nimbārka sampradāya, has written a commentary named Tattva Prakāśika. The Gītā Bhāṣya Vivecana of the Kevalādvaitavādī, Ānanda Giri, Śrī Madhusūdana Sarasvatī’s Gūḍhārtha Dīpikā etc. are also commentaries that are especially well known. Apart from this, many commentaries are in vogue coming from the disciple and grand-disciple paramparās of the four sampradāyas of the Vaiṣṇava ācāryas. The *Sārārtha Varṣiṇī *commentary of Śrīla Viśvanātha Cakravartī Ṭhākura and Gītā Bhūṣaṇa Bhāṣya of Śrīmad Baladeva Vidyābhūṣaṇa Prabhu belonging to the Gauḍīya Vaiṣṇava sampradāya are also especially well known. Since the Gītā commentary of Śrīla Cakravartī Ṭhākura is filled with vicāra (conclusions) and prīti–rasa (mellows of divine love), it is especially respected by the Gauḍīya community who are followers of Śrī Svarūpa Dāmodara and Śrī Rūpa. Even for the normal readers, the simplicity of his vicāra and the liveliness of the Sanskrit language is especially adorable. The commentary of Vidyābhūṣaṇa Prabhu is based on the conclusions of Vedānta. For this reason, it is considered a little difficult for the ordinary reader.

There are eighteen chapters in the Gītā-śāstra. Out of that, the first six chapters are on karma, the second six chapters are on bhakti, and the third six chapters are on jñāna. In this way they are separately discussed. But ultimately, only bhakti has been declared the highest in all respects. The jñānīs, having not been able to accept the dominance of bhakti, say, “The last six chapters of Gītā talk about jñāna – that is why jñāna is the highest.” Cakravartī Ṭhākura says, “Bhakti is an extremely deep subject matter; it is the very life of jñāna and karma, and gives them meaning. For this reason, the siddhānta of bhakti has been assembled together in the centrally located six chapters of the Gītā. It is as if Bhakti Devi is holding the other two together in her two hands. Without bhakti, karma and jñāna cannot independently bestow their desired results. Just as when there is a cover on both sides of a book and in the middle, the essential object is preserved, or just as inside the skin of any fruit, the juicy edible portion is present, in the same way, the essence of Gītā is present in the middle section.

Many are found to raise various kinds of objections about its thematic alignment. To solve their objections, it is especially necessary to consider what is karma, jñāna and yoga and why karma, jñāna and yoga without bhakti are fruitless. This needs to be essentially considered. In Śrī Caitanya-caritāmṛta’s Sanātana-śikṣā, it is described as follows:

*kṛṣṇa-bhakti haya abhidheya-pradhāna

**bhakti-mukha-nirīkṣaka karma-yoga-jñāna

ei saba sādhanera ati tuccha bala

*kṛṣṇa-bhakti vinā tāhā dite nāre phala

Kṛṣṇa-bhakti is the primary process. Karma, yoga and jñāna look up to bhakti. All these methods have very meagre strength. Without kṛṣṇa-bhakti, they are incapable to awarding any results. (Caitanya-caritāmṛta, Madhya-līlā 22.17-18)

*kevala jñāna ‘mukti’ dite nāre bhakti vine

*kṛṣṇonmukhe sei mukti haya vinā jñāne

Jñāna alone is incapable of delivering liberation without bhakti. If one looks towards Kṛṣna, such liberation manifests without jñāna. (Caitanya-caritāmṛta, Madhya-līlā 22.21)

The only direct method of attaining prema is the pañcama–puruṣārtha, the fifth goal of human life*, *which is kṛṣna–bhakti. The systematic properties of karma, yoga and jñāna are secondary. That is because they are dependent on bhakti to bestow results. Without the shelter of bhakti, they are completely meaningless.

For the time being, we will discuss some conclusions about this. We will say something about the Gītā’s conclusions on *sambandha *(one relationship with the Supreme), abhidheya (the process of attaining that relationship) and *prayojana *(the ultimate objective), and at the end we will conclude our present speech by briefly discussing what lessons Bhaktivinoda Ṭhākura has given us about the Gītā.

Karma means to gather objects of enjoyment for oneself, for others belonging to one’s family, or for people in general. The activity of karma is merely the collection of gross or subtle enjoyment by the gross or subtle senses. The jñānī, with all his conscience, is busy in rejecting such types of fleeting happiness. The jñānī becomes engrossed in the plan of experiencing the bliss of merging the ātmā with Brahman. Hence in karma or jñāna, there is no other activity except for the considerations of gratifying one’s senses. Bhakti means remaining totally independent of all such considerations, and busy in kṛṣṇānuśilana – satisfying the all-round senses of Kṛṣṇa. Our only activity in bhakti is to achieve Bhagavān. For this reason, Śrīla Rūpa Gosvāmīpāda has written the very definition of bhakti:

*kleśa-ghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā

*sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā

It removes all miseries, it grants auspiciousness, it makes liberation seem trivial, it is most rare, it grants intense bliss and it is able to attract Śrī Kṛṣṇa. (Bhakti-rasamṛta-sindhu 1.1.7)

The principal activity of bhakti is to captivate the autonomous Supreme Person, Śrī Kṛṣṇa, the personification of all rasa, who is independent of all activities. Other results arise only as secondary to this. Jaimini has bestowed the highest position to karma – although Bhagavān is the bestower of the results of karma, He is forced to bestow it based upon an individual’s karma. But the work of bhakti is not the insignificant bestowal of the results of karma, as found on the path of karma. That karma which is deprived of the shelter of bhakti cannot give any result independently. An example of this is seen that in this world. We fulfil our bodily functions and our mental belief systems – we think, we act, and through that, conflict arises. For such things, we do not have to endeavour directly. Our activities must be done in a manner that we remain loyal to the king, otherwise there is a risk that the result of our individual activities will be confiscated. If one rebels against the king, then one’s pension gets confiscated. Similarly, those who become rebellious to Bhagavān will achieve some result from their work, but they attain something different. Again, it is seen that due to the prevalence of bhakti, even over a very unjust act and its resultant offence, one may be excused. Such an example is also not rare, just like there is a thing called the ‘king’s mercy.’ The king can forgive an offender. Hence, without bhāgavat–anugraha (Bhagavān’s mercy) in bhakti, no activity can fructify. On the contrary, it only produces the opposite to what is desirable.

Unlike the karmī who considers Bhagavān to be subservient to karma, the devotee of Bhagavān does not bestow the highest position to karma. Moreover, he does not consider karma and jñāna to be a disturbance to society. In an effort to stop the function of karma, he does not behave adversely towards the independent will of the Supreme Autocrat, Puruṣottama. The pastime of killing Kaṁsa’s washerman by Kṛṣṇa is the most unique example.

Rāma and Kṛṣṇa had been invited to Kaṁsa’s arena, and while on the road to Mathurā, They saw Kaṁsa’s washerman carrying Kaṁsa’s clothes. When They asked the washerman for Kaṁsa’s clothes, They were denied and he was killed by Kṛṣṇa. As per the laws of morality on the path of karma, it is only proper to give Kaṁsa’s clothes to Kaṁsa. Kṛṣṇa had no right to take them. From the consideration of worldly justice, Kṛṣṇa cannot claim any right to Kaṁsa’s clothes, but since the associate of Kaṁsa created obstacles to the autocratic enjoyment of Kṛṣṇa, who is the only enjoyer and all-pervasive Master, he had to be killed. His protecting the king’s interests was the basis of other material desires. Hence, Bhagavān’s service in karmārpana (offering one’s activities to the Lord) is above everything. Thus, if the karma-yogī introduces moral rules and regulations, and in this way neglects bhagavat-sevā, then such activities will not manifest the desired result. On the contrary, they will produce a completely opposite result. Such rules and regulations can be neglected and if bhakti is performed, everything will be obtained. All can achieve their perfection through bhakti.

(To be continued)

📚 Māṇḍūkya Upaniṣad Series 📚 Kena Upaniṣad Series 📚 Ṭhākura Bhaktivinoda and the Gītā Series Bhakti Siddhānta (Devotional Conclusions) by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Ṭhākura Bhaktivinoda and the Gītā – Part 1 by Śrīla Śrīdhara Mahārāja The Secret of the Destruction of Devaki’s Six Unborn Children by Śrīla B.P. Purī Mahārāja Kṛṣṇa – The Supreme Vedāntist by Śrīla A.C. Bhaktivedānta Swami Prabhupāda Gītā-Govinda of Jayadeva Gosvāmī by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Gīta Govinda Revisited by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Literalist by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Advaita Prakāśa Reviewed by Swami B.V. Giri The Heart-Pursuit and the Head-Pursuit by Gaura Gopāla Dāsa

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Ṭhākura Bhaktivinoda and the Gītā – Part 1

Ṭhākura Bhaktivinoda and the Gītā – Part 1

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Further Reading from the Bhaktivinoda Institute

Ṭhākura Bhaktivinoda and the Gītā – Part 1

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Further Reading from the Bhaktivinoda Institute