For thousands of years, commentaries on the Bhagawad Gītā have been written in Sanskṛt as well as Dravidian languages. With the passage of time many of them were lost. We are now left with around hundred commentaries. It can be said that there is no other sacred text in the world which is revered as much as the Bhagawad Gītā. It is the unanimous verdict of all the independent scholars that out of all the existing commentaries on Bhagawad Gītā, there is none like Bhagawad Rāmānuja's commentary. This work is a concise presentation of the commentary in English for the benefit of the present and future generations in these changed times. Our glorious ācārya parampara presents the actual meaning of each śloka by elaborating on its words in communion with Sanskṛt language, scriptural references and the prevalent context.
That which gives proper instructions about tattva (tattva- real substance whose existence can be proved by a source of knowledge) and hita (means to attain the puruṣārtha or goal) is called a śāstra. All the upaniṣads talk in great detail about tattva and hita. Bhagawad Gītā is the essence of all the upaniṣads and imparts knowledge about tattva and hita. Hence it is called a śāstra. The experts of vedic knowledge conclude on the basis of multitude of proofs that Nārāyaṇa is the highest tattva. In the upaniṣads, the highest tattva is referred to by general terms like sat, brahman and ātman. Upaniṣads like the Mahānārāyaṇopaniṣad declare that these general terms denote Nārāyaṇa alone. Eg: Nārāyaṇa paraṃ brahma tattvaṃ Nārāyaṇaḥ paraḥ. The tattva part of the upaniṣads is elaborated upon in Mīmāṃsa śāstra and the hita part is dealt with in great detail in the Bhagawad Gītā. It tells us that the highest Brahman ‘Nārāyaṇa’ can be known by bhakti alone. This bhakti develops by practising karma yoga (performing actions prescribed in the śāstras as per one’s varṇa- class and aśrama- stage of life), jñāna yoga (acquiring knowledge about the true nature of the soul) and vairāgya (dispassion towards all matters other than Nārāyaṇa). Executing one’s duties in the form of karma yoga followed by contemplating on the nature of the soul in the form of jñāna yoga leads to the soul realisation. This soul realisation makes one qualified for bhakti yoga which is the continuous, ever growing, loving meditation on the highest Brahman. For bhakti yogis to achieve perfection in bhakti yoga, the loving remembrance of the lord must be continuous like a stream of oil poured from a cup and ever growing in intensity by daily practice until the bhakti yogi’s departure from this world. Performing one’s duties without any attachment and as the worship of Brahman (karma yoga) along with contemplation on the soul (jñāna yoga) strengthens sattva (quality of goodness) which is essential for bhakti yoga to grow. The rajas (mode of passion) and tamas (mode of ignorance) which drive sinful actions and act as obstacles in attaining the Lord are also weakened. Thus perfection in bhakti yoga is achieved. The upaniṣads state that Brahman can be reached only by one whom Brahman chooses. Our Bhakti pleases Brahman, thus making us qualified for getting chosen by HIM for reaching HIM (attaining liberation from the birth-death cycle called 'mokṣa' and HIS uninterrupted service thereafter). The ultimate essence of Bhagawad Gītā is that Nārāyaṇa alone is the Brahman (Paramātma) attainable by means such as karma, jñāna and bhakti.
The Bhagawad Gītā also serves as a great management science. It teaches one how to conduct himself for the benefit of the universe and in turn his own benefit. An individual's well being is tied to the well being of the organisation he belongs to, which is the universe at large. Once the universe does well, the individual also does well. The Gītā thus delivers the practical knowledge relevant for all times.
The Gītā has 18 chapters. The first 6 chapters together are called pūrva ṣaṭkaṃ, the 6 in the middle are called the madhyama ṣaṭkaṃ and the last 6 are called the antima ṣaṭkaṃ.
The pūrva ṣaṭkaṃ talks about our subservience to Bhagawān. Practice of karma-jñāna yogas with the intellectual characteristic of detachment from the fruits of actions leads to soul realisation, also termed as 'yogaṃ'. This is followed by the experience of the soul which was thus realised. Hence, it is said that to experience the soul, karma and jñāna yogas have to be practised.
The madhyama ṣaṭkaṃ talks about bhakti yoga. For someone who does not wish to settle down with mere soul experience resulting from practice of karma-jñāna yogas and wishes to attain Bhagawān, the karma-jñāna yogas lead to bhakti yoga. Practice of bhakti yoga leads to attainment of mokṣa, which is experiencing Bhagawān as is.
The antima ṣaṭkaṃ talks about the acit tattva- insentient matter (matter lacking consciousness) existing in both subtle and gross forms, the chit tattva- sentient (conscious) soul, Sarveśwara- the supreme soul, karma-jñāna yogas and other important topics, which were not covered in the previous 2 ṣaṭkas.
The 3 yogas are summarised below.
Karma Yoga
Performing penance, bathing, giving charity and such other duties in accordance with varṇa-āśrama (class and stage of life) are called karmas. Karma yoga is, performing these actions with the knowledge of our subservience to Bhagawān, without any association, attachment or indulgence in them and without any desire for the resulting fruit of the actions, performing them solely as means to soul realisation.
Jñāna Yoga
Jñāna yoga is, restraining the senses from freely enjoying the various objects of the world, practising yama, niyama, etc, in the given order while meditating on the pure soul. This is called jñāna yoga.
Bhakti Yoga
Bhakti Yoga is, indulging the mind only in Lakṣminātha, in developing love for HIM, in meditating on HIM, worshipping HIM, paying respects to HIM and such other prescribed activities.
In karma yoga, jñāna and bhakti yogas are included. In jñāna yoga, karma and bhakti yogas are included and in bhakti yoga, karma and jñāna yogas are included. Though the other two are always included with each of them, they are called Karma Yoga, Jñāna Yoga and Bhakti Yoga based on which one is given the highest priority.