Bhagavad Gita Chapter 1: Arjuna Vishada Yoga A Structured Analysis Based on Ramanujacharya’s Commentary

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1. Introduction to Chapter 1

Chapter 1 of the Bhagavad Gita, titled Arjuna Vishada Yoga (The Yoga of Arjuna’s Despondency), marks the beginning of the dialogue between Arjuna and Krishna on the battlefield of Kurukshetra. This chapter sets the stage for the philosophical teachings of the Gita by illustrating Arjuna’s inner conflict, moral dilemma, and ultimate surrender to Krishna.

• Significance in the Broader Context: The chapter serves as a dramatic prelude, highlighting the psychological and ethical turmoil faced by Arjuna. His crisis represents the universal struggle between duty (dharma) and emotional attachment (moha).

• Mood and Philosophical Depth: The setting on the battlefield (Kurukshetra, also referred to as Dharma-Kṣetra) symbolizes the eternal battle between righteousness and unrighteousness, setting the stage for Krishna’s divine discourse.

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2. Dhritarashtra’s Inquiry and Its Symbolism

The chapter begins with Dhritarashtra’s question:

धृतराष्ट्र उवाच
धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः।
मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ 1.1॥

Translation: Dhritarashtra said: In the sacred land of Kurukshetra, where my sons and the sons of Pandu have assembled for battle, what did they do, O Sanjaya?

• Blindness as a Metaphor: Dhritarashtra’s physical blindness reflects his moral and spiritual blindness. He remains attached to his sons (Kauravas), despite their unrighteous actions.

• Dharma-Kṣetra (Sacred Battlefield): Ramanujacharya interprets this as a place where dharma prevails. The battle is not just a political conflict but a cosmic struggle where divine justice will be upheld.

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3. The Battlefield and Key Warriors

• Duryodhana’s Anxiety: Seeing the Pandava army arranged strategically, Duryodhana approaches Dronacharya and expresses his concerns. His speech reflects fear and insecurity, despite his numerical superiority.

• Bhishma’s War Cry: To boost morale, Bhishma blows his conch, signaling the battle’s commencement.

• The Divine Conches:

  • Krishna’s Panchajanya – Represents divine authority.

  • Arjuna’s Devadatta – Symbolizes purity of intent.

The sound of divine conches signifies dharma’s supremacy and the inevitability of divine intervention.

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4. Arjuna’s Despondency

Arjuna, upon seeing his relatives, teachers, and loved ones arrayed against him, is overcome with sorrow. He expresses his turmoil:

Arjuna Uvacha:
दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ।
सीदन्ति मम गात्राणि मुखं च परिशुष्यति ॥ 1.28॥

Translation: Seeing my own kinsmen standing ready to fight, O Krishna, my limbs fail and my mouth is parched.

• Physical and Emotional Breakdown: Arjuna’s trembling, sweating, and loss of composure reflect his psychological distress.

• Moral Dilemma (Kuladharma): He fears that war will lead to the destruction of family traditions (कुलधर्म) and societal decay.

• Surrender to Krishna: Arjuna drops his bow (Gandiva), symbolizing his inner crisis and unwillingness to fight. This marks the pivotal moment where Krishna’s guidance becomes necessary.

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5. Ramanujacharya’s Philosophical Insights

Ramanujacharya interprets this chapter as a prelude to Prapatti (total surrender to Krishna). His commentary emphasizes:

1. Dharma vs. Moha (Delusion): Arjuna's attachment to relatives blinds him to his duty. True dharma is acting according to Krishna’s will.

2. Prapatti (Surrender to Krishna): Arjuna’s distress is necessary as it leads to surrender, the highest form of devotion in Vishishtadvaita Vedanta.

3. Atman vs. Temporary Bodily Relations: The eternal soul (Atman) is distinct from the perishable body. Thus, Arjuna’s grief is misplaced.

4. Setting the Stage for Bhakti Yoga: This chapter paves the way for Krishna’s teachings on Karma Yoga, Jnana Yoga, and Bhakti Yoga, ultimately leading to the path of divine surrender (Sharanagati).

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6. Conclusion and Thematic Summary

• Chapter 1 as a Philosophical Prelude: It introduces the existential conflict within every individual, where duty and emotion clash.

• The Battlefield as a Metaphor: Kurukshetra symbolizes inner conflicts that require divine guidance to resolve.

• Ramanuja’s Devotional Understanding: His interpretation of Arjuna’s surrender as the beginning of spiritual awakening aligns with the core principles of Vishishtadvaita Vedanta.

Thus, Chapter 1 is not merely an introduction to war but a profound spiritual allegory, preparing Arjuna (and humanity) for the divine wisdom imparted by Krishna in the following chapters.

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References

• Swami Desikan’s Tatparya Chandrika commentary in English by Sri A Narasimhan Swamy

• Sri Bhagavad Gita with Sri Ramanujacharya’s Visistadvaita Commentary by A Govindacharya

• Swami Desikan’s Gitartha Sangraham annotated commentary in English by Opiiliappan Koil Sri Varadhachari Sadakopan

• Gitartha Sangraha by Yamunacharya with translation in English and explanatory notes by Diwan Bahadur V. K. Ramanujachari

• Sri Ramanuja Gita Bhashya English translation by Adidevananda

• Srimad Bhagavad Gita with Gita Bhashya of Bhagavad Ramanujacharya by U. Ve. Rama Ramanuja Achari

• Ramanuja on Bhagavad Gita by J.A.B. Van Buitenen

• Sri Ramanuja on The Gita by S. S. Raghavachar

The Life and Legacy of Ramanuja: A Comprehensive Account

 

The Life and Legacy of Ramanuja: A Comprehensive Account

Ramanuja, revered as the greatest Philosoper of the Vedic Lineage, lived from 1017 to 1137 CE. He was a key figure in the Vishishtadvaita philosophy and made significant contributions to religious reform and the Bhakti movement.

Early Life

Born in Sriperumbudur in 1017 A.C., Ramanuja (also known as Udayavar) was the only child of Asuri Kesava Dikshita, a learned Yajur Vedi Brahmana of the Harita clan, and his wife Kantimati. Kantimati was the sister of Sri Saila-Purna (Tirumalai Nambi), a disciple of Yamunacharya. Kesava Dikshita was known as Sarvakratu, meaning "the performer of all Vedic sacrifices". Ramanuja's birth is recorded by a chronogram indicating Saka 939 (1017 A.C.).

After his father's death, the family moved to Kanchi to facilitate Ramanuja's higher education. He studied Sanskrit and the Vedas under his father and was keen to study Vedanta philosophy. In Kanchi, he became a disciple of Yadava-Prakasa, a renowned scholar of Vedanta.

Philosophical Contributions

Ramanuja's philosophical contributions are rooted in Vishishtadvaita, a qualified non-dualism. This philosophy emphasizes the oneness of all with Brahman, while also acknowledging the distinct existence of individual souls (jivatmas) and matter (prakriti).

Key aspects of Ramanuja's philosophy:

• Critique of Advaita Vedanta: Ramanuja challenged the Advaita Vedanta of Sankaracharya, which posits the absolute oneness of Brahman and the illusionary nature of the world. Ramanuja argued that this view negates the reality of the individual soul and the world, undermining the basis for devotion and moral action.
• Emphasis on a Personal God: Ramanuja was a manifestation of love and devotion to a Personal God. He highlighted that everything in Samsara is inter-penetrated by Brahman.
• Sri-Bhashya: Ramanuja's most important work is the Sri-Bhashya, a commentary on the Vedanta-sutras of Badarayana. In writing it, Kuresa acted as his amanuensis, ensuring it was faithful to Bodhayana's ideas.
• Other Works: Besides Sri-Bhashya, Ramanuja produced nine other works, including Vedanta-sangraha, Vedanta-sara, Vedanta-dipa, and Gita-bhashya. He also composed three works embodying the principles and practices of the Vaishnava faith which were the Gadya-traya (The Three Proses), the Daily Worship-Manual called the Nitya Grantham, and the Commentaries on the Bhagavad-Gita.

Religious Reforms

Ramanuja's religious reforms aimed at making devotion accessible to all, regardless of caste or social status.

Key reforms and contributions:

• Inclusivity: Ramanuja opposed the rigid caste system and welcomed people from all backgrounds into the Vaishnava fold. He justified his actions by stating that Kanchi-purna's mature devotion to the Lord was far superior to high birth and learning.
• Temple Entry: Ramanuja fought for the rights of lower castes to enter temples and participate in religious rituals.
• Popularization of Vaishnavism: Ramanuja popularized the Tamil Veda and converted large numbers of people to Vaishnavism.

Role in the Bhakti Movement

Ramanuja is considered a central figure in the Bhakti movement, which emphasized love and devotion as the primary means of attaining salvation.

Contributions to the Bhakti Movement:

• Emphasis on Devotion: Ramanuja highlighted the importance of bhakti (devotion) as a path to liberation.
• Synthesis of Vedanta and Bhakti: Ramanuja integrated the philosophical insights of Vedanta with the emotional fervor of bhakti, creating a comprehensive spiritual path.
• Inspiration to Bhakti Saints: Ramanuja's teachings inspired a galaxy of Bhakti saints who spread the message of love and devotion throughout India.

Challenges

Ramanuja faced several challenges during his life:

• Doctrinal Differences: Ramanuja's interpretations of Vedanta differed from those of his guru, Yadava-Prakasa, leading to conflicts and eventual separation.
• Opposition from Orthodox Elements: His inclusive approach to religion faced resistance from orthodox sections of society who were unwilling to accept people from lower castes into the Vaishnava community.
• Persecution: Ramanuja faced persecution from some rulers who opposed his teachings. He had to leave Srirangam due to the persecutions of a Chola king.

Legacy

Ramanuja's legacy continues to influence Indian philosophy, religion, and culture.

Key aspects of his legacy:

• Vishishtadvaita Philosophy: His Vishishtadvaita philosophy remains one of the major schools of Vedanta.
• Vaishnavism: Ramanuja's teachings are central to the Sri Vaishnava tradition, which has a large following in South India and beyond.
• Social Reform: His efforts to promote inclusivity and social justice continue to inspire reform movements.
• Literary Contributions: Ramanuja's writings, especially the Sri-Bhashya, are studied by scholars and practitioners of Vedanta.
• Disciples: Ramanuja's mission was entrusted to his five principle disciples. His monastery at Srirangam came to be inhabited by seventy-four disciples. Today there are over 700 Srivaishnava monasteries in all parts of India.

Notable Anecdotes

• Conflict with Yadava-Prakasa: One day Ramanuja was giving Yadava an oil massage while he expounded a passage from Chandogya Upanishad. All the students except Ramanuja were impressed with the eloquence and logic of his interpretation, but Ramanuja felt compelled to give his own explanation.
• Meeting with Kanchi-purna: Ramanuja justified his act of associating with Kanchi-purna on the ground that Kanchi-purna's mature devotion to the Lord was far superior to high birth and learning. Thereupon Kanchi-purna instructed him to carry every day a vessel full of water from a neighboring well for the service of Varadaraja.
• Debate with Yajna-murti: During his morning devotions Ramanuja went into a state of divine consciousness. Upon seeing his divine refulgence Yajna-murti realized the emptiness of his sophistry, he readily admitted defeat and became a Vaishnava and a disciple of Ramanuja.

Ramanuja's life and teachings have left an indelible mark on the spiritual and intellectual landscape of India, and his legacy continues to inspire generations.

 

Ramanuja's Gita Bhashya

 

Gita Bhashya  Introduction 

1. The Bhagavad Gita: Its Centrality in Hindu Philosophy

The Bhagavad Gita, often referred to as the "Gita," is one of the most revered texts in Hinduism. Found within the Mahabharata, specifically the Bhishma Parva (chapters 23–40), the Gita comprises 700 verses of profound philosophical and spiritual discourse between Prince Arjuna and Lord Krishna, his charioteer and divine guide. This dialogue occurs on the battlefield of Kurukshetra, a setting that symbolizes the moral and existential dilemmas faced by individuals in their pursuit of righteousness (dharma).

The Bhagavad Gita holds a unique position as a synthesis of various streams of Indian philosophical thought. While deeply rooted in the metaphysical doctrines of the Upanishads, it also integrates practical aspects of dharma and devotion. The text addresses universal questions about the nature of the self (atman), the ultimate reality (Brahman), the means to liberation (moksha), and the ethical principles guiding human action. Its capacity to harmonize divergent philosophical paths—such as Jnana Yoga (the path of knowledge), Bhakti Yoga (the path of devotion), and Karma Yoga (the path of action)—has made it a foundational scripture not only in Hinduism but also in comparative philosophy.

Historical Context and Commentarial Tradition

The Gita’s historical significance is amplified by its extensive commentarial tradition, which reflects the dynamism and diversity of Indian philosophical thought. Over centuries, various schools of Vedanta, Samkhya, and Yoga have provided interpretations that highlight different dimensions of the text. The Advaita Vedanta commentary by Shankaracharya (8th century CE) views the Gita through the lens of non-dualism, emphasizing the ultimate unity of the self and Brahman. In contrast, the dualist interpretation by Madhvacharya (13th century CE) underscores the distinctiveness of the individual soul and God.

In this vibrant tradition, Ramanujacharya’s commentary, the Gita Bhashya, occupies a distinctive place. As a proponent of Visistadvaita (qualified non-dualism), Ramanuja offers a synthesis that reconciles the personal and the transcendent aspects of divinity, presenting a philosophy deeply imbued with devotion (bhakti) and surrender (prapatti). His interpretation, while engaging with the earlier traditions, charts a new course that underscores the accessibility of the divine to all individuals.

2. Ramanujacharya: Life and Intellectual Legacy

Early Life and Spiritual Formation

Born in 1017 CE in Sriperumbudur, near modern-day Chennai, Ramanuja was a towering figure in Indian philosophy and the preeminent Philosopher of the Sri Vaishnava tradition. He displayed prodigious intellectual capabilities from a young age, studying under his father before moving to Kanchipuram, a prominent center of learning. In Kanchipuram, Ramanuja came under the influence of Yamunacharya, the eminent philosopher of Sri Vaishnavism. Though Yamunacharya passed away before Ramanuja could formally become his disciple, the seeds of philosophical inquiry and devotion were sown during this period.

Ramanuja’s intellectual journey was shaped by the guidance of five key acharyas—Periya Nambi, Thirumalai Nambi, Thirukoshtiyur Nambi, Thirumaalai Aandan, and Thiruvaranga Perumal Araiyar—each of whom contributed to his understanding of Vedanta, bhakti, and the ritualistic and theological dimensions of Sri Vaishnavism. His formal initiation into sannyasa (renunciation) marked the beginning of a prolific period of teaching, temple administration, and philosophical writing.

Major Philosophical Contributions

Ramanuja’s philosophical contributions are encapsulated in three major works:

1. Sri Bhashya – A commentary on the Brahma Sutras, establishing the tenets of Visistadvaita.

2. Vedanta Sangraha – A concise exposition of Vedantic principles.

3. Gita Bhashya – A commentary on the Bhagavad Gita that articulates his devotional philosophy.

Core Philosophical Ideas

1. Visistadvaita Vedanta Ramanuja’s Visistadvaita, or qualified non-dualism, posits that Brahman is the ultimate reality, characterized by an inseparable unity with the individual soul (jivatman) and the material universe (jagat). Unlike Shankaracharya’s Advaita, which views the world as illusory (maya), Ramanuja affirms the reality of the world as the body of God. This framework underscores a relational ontology where the finite and the infinite coexist in harmony.

2. Bhakti and Prapatti Central to Ramanuja’s Philosophy is the concept of bhakti as a loving and personal relationship with God. Bhakti is not merely an emotional disposition but a disciplined practice involving meditation, rituals, and ethical conduct. For Ramanuja, bhakti culminates in prapatti, or total surrender, which is the highest form of devotion. Prapatti entails complete reliance on God’s grace for liberation, transcending the limitations of individual effort.

3. Interpretation of the Bhagavad Gita In his Gita Bhashya, Ramanuja interprets the Gita as a scripture of bhakti, while also integrating the paths of karma and jnana. He emphasizes that karma yoga (selfless action) and jnana yoga (knowledge) are preparatory disciplines that culminate in bhakti yoga, the supreme path to liberation. Unlike Shankaracharya’s Advaitic interpretation, which prioritizes renunciation and knowledge, Ramanuja presents a vision where active engagement in the world, guided by devotion and surrender, leads to spiritual fulfillment.

Alignment with and Divergence from Earlier Traditions

Ramanuja’s interpretation of the Bhagavad Gita aligns with earlier traditions in its acknowledgment of the Gita’s metaphysical and ethical dimensions. However, his divergence lies in his emphasis on the personal nature of God and the accessibility of liberation through grace. While Shankaracharya interprets the Gita’s teachings as advocating for the renunciation of worldly actions, Ramanuja underscores the sanctity of performing one’s duties as an offering to God.

For example, in Chapter 9 of the Bhagavad Gita, Krishna declares, “I am the same to all beings; none is hateful or dear to me. But those who worship me with devotion dwell in me, and I in them” (9.29). Ramanuja interprets this verse as a testament to God’s impartiality and the transformative power of bhakti. Unlike Advaita, which views such statements as symbolic of an impersonal absolute, Ramanuja takes them as literal affirmations of God’s personal relationship with devotees.

3. The Relevance of Ramanuja’s Philosophy Today

Ramanuja’s synthesis of metaphysics and devotion provides a framework for reconciling philosophical inquiry with religious practice. His affirmation of the world’s reality and the dignity of human effort resonates with contemporary concerns about the integration of spirituality and social responsibility. By emphasizing the relational and participatory aspects of divinity, Ramanuja’s philosophy invites individuals to engage with the divine in both personal and communal contexts.

Conclusion

As we delve deeper into the Gita Bhashya and Ramanuja’s philosophical legacy, it becomes evident that his contributions transcend doctrinal boundaries, offering a vision of spirituality that is both profound and inclusive.