Srimad Bhagavad Gita: Tattvik Bhav

By Dr. Udai Pratap Singh

This has been universally recognized that the Sanatana Dharma, more popularly known as Hinduism, is the oldest surviving religion in the world with the third largest following world over after the Christianity and Islam. Unlike the latter two religions which are dogmatic in nature, the Hinduism is accepted more as a natural “way of life” with all its cultural and socio-religious attributes. As the ancient sages and scholars attached a great significance to an open and free dialogue and debate on the Hindu tradition and belief systems, it allowed them to put forth different possible philosophical concepts and explanations to many esoteric issues enriching the scriptural and other allied textual knowledge through various treaties. One such treaty of the universal knowledge and acceptance is Srimad Bhagavad Gita or Bhagavadgita (श्रीमद् भगवद् गीता or भगवद्गीता), originally written in Sanskrit language, inviting a large number of translations and commentaries in many modern languages (as many as 99 in English alone as of 2023) by scholarly authors world over so far.

More recently, Dr. Udai Pratap Singh, an accomplished Indian educator and researcher has authored a scholarly treaty on the same subject, namely “Srimad Bhagavad Gita Tattvik Bhav (श्रीमद् भगवद्गीता तात्विक भाव)”. Dr. Singh was born on 16 September 1951 in the village Dihiya (Gayatri Nagar), district Jaunpur (UP), India, he had his higher education leading to a Ph.D. in Physics from the Banaras Hindu University, Varanasi and was a research associate for three years (1986-89) in Boston College, Massachusetts, USA. He served as a lecturer and principal for a long time in a renowned college of Jaunpur (UP), and has published several research papers in the renowned foreign and Indian journals. India. Besides, he has a natural inclination for practicing Yoga and spirituality for long time with a deep interest in study and learnings of Hindu scriptures and allied texts, which inspired him to have a sustained involvement with commitment and dedication to produce the book under reference. Published by the Lok Bharti Prakashan, Prayag Raj, India, the first edition (2023) of the book written in Hindi language contains a total of 495 pages.

Bhagavad Gita: In Sanatana Tradition

In the Indian Sanatana tradition, the authorship of the Bhagavad Gita along with the world’s largest epic Mahabharata is attributed to Veda Vyasa, whose full name was Krishna Dvaipayana. It is one of the most translated and commented Hindu texts, of which, as already mentioned, as many as 99 translations had been made in the English language alone till 2023. The Bhagavad Gita has been translated in many significant languages used in the world on date and is considered as the most prominent and influential Hindu scripture with a unique pan-Hindu influence. In India, the Gita Press at Gorakhpur has really done good work to publish and spread the message of the Bhagavad Gita and other scriptures among the Hindu masses. It’s influence and impact can be easily understood from the American scholar and Indologist Gerald James Larson who stated, “if there is any one text that comes near to embodying the totality of what it is to be a Hindu, it would be the Bhagavad Gita.”

As a component of Hindu scriptures, the Bhagavad Gita embodies and unravels the supreme spiritual mystery and philosophical concepts encompassing the essence of all the four Vedas and Upanishadic knowledge. The very fact of its translation and commentaries done dozens of times in different languages indicates its potential to reveal new facets of thought and learning that include the glory, virtues, truth, mystery and worship of God as also various associated karmic actions and knowledge, a parallel of which cannot be found in any other scriptural book of knowledge. In a way, the Gita is an epitome of all the scriptures as it contains the essence of all Hindu scriptures. The Bhagavad Gita, the Principal Upanishads and the Brahmasutras together constitute the Prasthanatrayi as three essential forms of the foundational texts of the Vedanta School of Hindu Philosophy. Briefly, the Prasthantrayi refers to the Nyaya Prasthana (beginning of reasoning canonical base) through the Brahma Sutras, the Sruti Prasthana (beginning of heard scriptures) through the principal Upanishads, and the Smriti Prasthana (beginning of remembered ordained base) through the Bhagavad Gita.

The Bhagavad Gita incorporates different paths of the action based spiritual realization on the premise that the people are born and brought up with varying attributes and tendencies; hence they need to seek spiritual bliss according to the same attributes and inclinations. Accordingly, three main paths viz. the path of action (Karma Yoga), the path of knowledge (Jnan Yoga), and the path of devotion (Bhakti Yoga) have been prescribed for the seekers in the Gita, with yet another derived yet significant path of meditation (Raja Yoga). The irony is that while many other cultures and civilizations have gradually started taking Indian spiritual traditions seriously, a large number of Hindus remain ignorant of their own rich culture and traditions seeking happiness and solace in the Western materialism, and, accordingly, most of the translations and commentaries on the Gita are written in English and other foreign languages. In that perspective, the present translation and commentaries made by Dr. Singh in his Hindi book is significant with its easy to read and understand approach for a large Hindi knowing Hindus and other people. 

Book Structure and Salient Points

In his book, Dr. Singh has strictly and meticulously followed the usual format of the Srimad Bhagavad Gita originally written in the ancient Sanskrit language. The poetic treaty contains a total of seven hundred (700) verses structured into various meters, the principal being shloka (Anushtubh Chanda). It has total of eighteen chapters, each shloka comprising of a couplet, thereby the entire Sanskrit text would be comprised of fourteen hundred (1,400) lines. Each shloka is divided in two quarter verses of eight syllables, with each quarter further structured in two metrical feet of four syllables each. The metered verses do not essentially rhyme (harmonize) and in certain instances it assumes the Tristubh meter of Vedas with the lines of the couplet having two quarter verses of eleven syllables.

The book starts with an introductory note from Prof. Ram Sewak Dubey, Vice Chancellor of the Jagatguru Ramanandacharya Rajasthan Sanskrit University, in appreciation of the work of author (Dr. Udai Pratap Singh), followed by own Foreword of the author comprised of nearly twelve pages briefly revealing his mind and thoughts behind his so industrious and voluminous work. In his explanatory note the author briefly touches upon the link between the Bhagavad Gita and the Vedas, Sankhyayoga philosophy and Patanjali Yoga. The other important highlighted elements include the nature of soul, Saguna and Nirguna forms of Brahman, three natural paths viz. Karma, Jnan and Bhakti yogas for the spiritual pursuit and their concordance, and the Gita’s value and application in social collaboration. Just before structuring full length Sanskrit text of its eighteen chapters along with the Hindi word meaning, translation and commentary on each shloka, Dr. Singh has acknowledged the assistance and cooperation received from different scholarly professionals and family members. The last seventeen pages of the book contain references and bibliography associated with his voluminous work.

The chief characters of the Gita are Shree Krishna, who is Prince Arjuna’s charioteer & key character of Mahabharata, an incarnation of god Vishnu as per popular Hindu belief: Prince Arjuna, one of the Pandava brothers, kshatriya warrior and the most accomplished archer of the time; Dhritarashtra, the blind Kuru King and father of the Kauravas brothers; and Sanjaya, the counselor & narrator (secondary) to the king. The book begins with two massive armies of the Kauravas and Pandavas in the Kurushetra with all great warriors of the times on two sides ready to go on war, and Arjuna requests his charioteer Krishna to drive to the centre of the battlefield to enable him to have a better look of the armies and warriors eager for the war. Then watching his own kin, relatives, revered elders and teachers, he is engulphed with emotions of doubt, despair and delusion. In such a situation, Krishna resolves to rescue him and in the ensuing dialogue that followed includes Arjuna’s moral dilemma and questions and Krishna’s answers full of knowledge and sagacity, compiled as Srimad Bhagavad Gita. 

Chapter 1 – Arjunavishadyoga (The Yoga of Dejection of Arjuna): This chapter contains a total of fourty-seven shlokas describing the army and principal warriors of both sides, the warriors blowing their conches while readying for war, and Arjuna’s delusion and infatuation expressing his faint-heartedness and grief.

Chapter 2 – Sankhyayoga (The Yoga of Knowledge): This chapter has total of seventy-two  shlokas dealing with Arjuna’s delusionary tendencies, components of the Sankhyayoga in particular about the eternal and unperishable qualities of soul, virtue of selfless action, Kshatriya’s duty to engage in war for a right cause and attributes of a stable mind and glory of such person.

Chapter 3 – Karmayoga (The Yoga of Action): This chapter comprises of total fourty-three shlokas explaining the significance of righteous duty in detached manner according to Jnanyoga and Karmayoga, need for performance of sacrifices, righteous action by the wise and God as well for the overall good of the world, attributes of the wise and unwise, action without attachment or repulsion, and ways to overcome desire.

Chapter 4 – Jnankarmasanyasayoga (The Yoga of Knowledge, Action without Attachment): This chapter contains fourty-two shlokas highlighting the glory of God and his attributes, self-less action, conduct of the true yogis and sages, and different forms of sacrifices and significance of knowledge.

Chapter 5 – Karmasanyasayoga (the Yoga of Detached Action): this chapter has a total of twenty-nine shlokas explaining the Sankhyayoga and the yoga of unattached action, attributes of the Sankhyayogi and unattached Karmayogi, the yoga of knowledge, as also meditation and devotion.

Chapter 6 – Atmasanyamayoga (The Yoga of Self-Control): This chapter comprises of fourty-seven shlokas describing the disinterested action, qualities of one having achieved Karmayoga, glory of the self-realized soul, the art of Dhyanyoga, tips for the mind control, and the nemesis of person failing to control his mind.

Chapter 7 – Jnanvigyanyoga (The Yoga of Knowledge of Unmanifest and Manifest Divinity): This chapter contains thirty shlokas explaining the wisdom and true knowledge of the Unmanifest Divinity, inherence of God in all objects, appreciation and affirmation of the devotees and wise men, and criticism of men with demonical and ignorant nature.

Chapter 8 – Aksharabrahmayoga (The Yoga of Indestructible Brahma): This chapter has twenty-eight shlokas with elaborate answers of Arjuna’s questions on Brahman, Adhyatma and Karma (action) besides discussing Bhaktiyoga, and the eternal bright and dark paths of the departure of soul.

Chapter 9 – Rajvidyarajguhyayoga (The Yoga of Sovereign Science and Sovereign Mystery):  This chapter comprises of thirty-four shlokas addressing the mystical knowledge and glory about the Nirguna and Saguna forms of Brahman, origin of the world, condemnation of men with demoniacal nature and praise of men with divine attributes, and fruits of worship with and without motive. 

Chapter 10 – Vibhutiyoga  (The Yoga of Divine Glory): This chapter contains Fourty-two shlokas describing God’s glories and knowledge of the power of yoga and its fruits, glory and fruits of Bhakti Yoga, Krishna describing his glories and power of yoga, and Arjuna’s acknowledgement and admiration of the glory of God and the power of yoga.

Chapter 11 – Vishwarupdarshanyoga (The Yoga of Universal Form and Vision): This chapter has fifty-five shlokas with Arjuna seeking the vision of God’s Universal Form, Krishna revealing the Universal Form, Sanjaya explaining this form to Dhritarashtra, Arjuna adoring God’s Universal Form including His four-armed gentle form, Krishna exhorting Arjuna to go for war, and reasons why the sight of God is not feasible without exclusive and unconditional devotion.

Chapter 12 – Bhaktiyoga (The Yoga of Devotion): This chapter comprises of twenty shlokas explaining the merits of devotees of God with and without form, ways to realize God, and the attributes and virtues of the God-realized soul.

Chapter 13 – Kshetrakshetragyavibhagyoga (The Yoga of Learning Field and Knower of Field): This chapter contains thirty-four shlokas dealing with the subject of “Field” and the Knower of “Field” that essentially relates to virtues, positive and negative qualities and attributes as also the knowledge about the Prakriti (Matter) and Purusha (Highest Spirit).

Chapter 14 – Gunatrayvibhagayoga (The Yoga of Classification of Three Gunas): This chapter has twenty-seven shlokas dedicated to the glory of knowledge, role of Purusha and Prakriti in the evolution of world, qualities of three Gunas of Sattva, Rajas and Tamas, means of the God-realization, and attributes of the soul having transcended Gunas.

Chapter 15 – Purushottamayoga (The Yoga of Supreme Soul): This chapter comprises of twenty shlokas describing the universe symbolizing with a tree, means of God-realization, the Jivatma (individual soul), the glory of God, the perishable (body of a being) and imperishable (Jivatma) as well as Supreme Person (soul).

Chapter 16 – Daivasursampadvibhagayoga (The Yoga of Differentiation in Divine an Demoniacal Qualities): This chapter contains twenty-four shlokas with the description of the divine and demoniacal qualities and their fruit, attributes of men possessed by the demoniacal attributes and qualities, and their nemesis, advices to renounce conduct not in conformity with scriptures, and exhortation for the compliance of scriptures.

Chapter 17 – Shraddhatrayvibhagayoga (the Yoga of Liberation through Knowledge and Self-surrender): This chapter has twenty-eight shlokas describing faith and the fate of men performing austere penance not enjoined in scriptures, various types of eatables, sacrifices, penance and charities, besides the explanation on the recitation of “Om Tat Sat”.

Chapter 18 – Mokshasanyasayoga (The Yoga of Moksha through Sanyas): This is the last and final chapter with seventy-eight shlokas dealing with the Moksha (liberation) through the knowledge and Self-surrender (renunciation). Various verses describe the subject of Tyaga (Relinquishment); Karma in relation to Sankhya Darshan; three Gunas vis-à-vis knowledge, action (Karma), doer, reasoning, firmness and joy; action-based caste system and associated fruits; the path of Knowledge; the path of selfless action (Karmayoga) alongwith devotion (Bhaktiyoga); and finally, the glory of the Gita.

Gita Tattvik Bhav (Elemental Quintessence)

While writing this book, the author has painstakingly endeavoured to make an accurate affective Hindi translation capturing the original holy scripture’s essential elemental quintessence in terms of its spiritual and socio-religious philosophy for the larger interest of the Hindu readers in view. The author has taken adequate care in translation as well as associated detailed commentary on each shloka to make sure that the users find it easy, intelligible and understandable. The elements of the special focus and thrust have been expressly explained by him in a rather longish foreword written just before the main text that includes the concordance and disagreement as well from his point of view between the Srimad Bhagavad Gita and four Vedas, Gita and Samkhya philosophy, Gita and Patanjali Yoga, the form of Supreme Element as endowed in Gita, three natural paths prescribed for the yogis viz. Karmayoga, Jnanyoga and Bhaktiyoga, including their interrelation and interchangeability, and significance of this holy book in social coordination and communion.

As opined by many scholars and sages in various commentaries and as also endorsed by Dr. Singh, the Bhagavad Gita carries more marks and significance because it embodies divine words emanating from the lips of God (Yogeshwar Shree Krishna) Himself. As a scripture, the Gita embodies the supreme metaphysical mystery and secret. It is as venerable as Vedas with its universal and everlasting appeal. It contains the essence of all the four Vedas explained in a style which is so simple and elegant to learn and follow. Full of the spiritual energy, this scriptural book does not make any discrimination in terms of nation, period, religion, sect, or gender owing to its reach and universality. The knowledge and wisdom delivered in the book of Gita has a potential of deep positive impact on human life both from the contemplation and action point of views. The glory, virtues, essential form, truth, mystery and worship of God as also the subjects of action (Karma) and knowledge (Jnan) have been described at length, a parallel of which cannot be found in any other scripture or Hindu text.

The author has rightly described it as Sarvashastramayi because it would not be an exaggeration if we call it the very storehouse of all scriptural knowledge emanating from various Hindu texts. The Gita is originally embedded in the chapters 23–40 in book 6 (the Bhisma Parva) of the Hindu epic Mahabharata, and forms a central text in the Hindu tradition as Prasthanatrayi, as pointed out by the author (Dr. UP Singh) while evaluating it with Vedas in his foreword. The Mahabharata (Bhisma Parva, chapter 44.4) itself recognizes the Gita as Sarvashastramayi i.e., the Gita comprises of all the scriptures. To endorse and further supplement this averment of Dr. Singh, this author would like to take liberty of quoting sage Vedavyasa, the original author and compiler of the Mahabharata.

Gita sugita kartavya kimanyah shastrasangrahayah,
Ya swayam padyanabhasya mukhpadyadwinih srita.

(The Gita alone should be recited, heard, and assimilated well. What is the use of collecting other scriptures? As the Gita has emanated from the lotus like lips of Padmanabha (God Vishnu) Himself.)
(Mahabharata, Book 6 Bhisma Parva 43.1)

While evaluating the Gita with Samkhya philosophy, Dr Singh made distinction between the two with some concordance in that the latter establishes Prakriti and Purusha as independent entities while the former establishes Purushottama as omniscient, omnipresent and omnipotent God (Parmatma) with certain attributional variance, a scholarly view, one is entitled to have and recognized for it. Actually, unlike the Abrahamic religions, the sages and scholars in the Sanatana (Hindu) Dharma constantly pursued and advocated the spirit of the reasoning, questioning, exploration and debate in the quest of finding absolute truth since the Vedic age. This led to as many as six major Darshanas (schools of philosophy viz. the Samkhya, Yoga, Vaishesika, Nyaya, Mimamsa and Vedanta as well as many sub-philosophies within the same philosophy, in their endeavour to understand and explain the universal truth. For instance, the Gita is an offshoot of the Vedanta philosophy, which itself has propounded four significant darshanas (philosophical theories) namely Advaita, Dvaita, Vishistadvaita, and Bhedabheda based on the concept of non-dualism and dualism.

The Vedanta philosophy is the most accepted and followed philosophy among the adherents of Hinduism. The Vedanta literally means “end of the Vedas”, largely reflecting the analysis and interpretations of the core concepts and philosophies contained in the Upanishads. It is an admixture of multiple sub-traditions mainly based on dualism and non-dualism principles derived from the Upanishads, Brahma Sutra and Sri Bhagavad Gita. All Vedanta sub-traditions or schools talk about three principal entities or core elements i.e. Brahman – the Supreme Consciousness and ultimate metaphysical reality; the Atman or Jivatman (the individual soul or Self); and Maya (Matter, material universe) that represents the empirical universe or existence in terms of the physical world, body and matter. Brahman along with the Atman (soul) is the key metaphysical aspect of the Hindu philosophy in all traditions (Purusha as Supreme Consciousness in Samkhya) while what we experience day-to-day is Maya (or Prakriti in Samkhya), yet another dimension and reality, which is ever changing and perishable. Therefore, (some) variations in different scriptures and darshanas are inevitable although the Moksha (liberation) remains the ultimate goal of the teachings of all scriptures and darshanas.

As part of the Prasthanatrayi (literally, three sources), the Principal Upanishads represent Sruti and Upadesha Prasthana i.e. injunctive texts, the Brahma Sutras relate to Sutra (formulative) and Nyaya Prasthana (logical text), while the Bhagavad Gita refers to the Smriti (remembered) and Sadhana Prasthana (practical text); hence the latter has added significance. The author (Dr. Singh) has rightly commented that the Gita is one of the key texts of the Vedanta tradition which is independently capable of providing the complete foundation of Hinduism with an enormous influence over time. Summarizing the Upanishadic conceptions of God and material universe (as Maya), the Gita posits the existence of Supreme Self (Brahman) and the individual Self (Atman, soul) within each being with somewhat similar unique attributes. The entire dialogue between the warrior Arjuna and his charioteer Krishna about the spiritual and material existence could be interpreted as a metaphor for an immortal dialogue between the human Self and God.

While Dr. Singh made it a point to write an easy and intelligible commentary on every shloka, this author particularly liked the way that some of the elemental points like an individual’s action, nature and attributes of Atman (soul); nature, attributes and form of Paramatma (Brahman, God), the yogas of Karma, Jnan and Bhakti; the attributes and impact of three Gunas on men, divine and demoniacal qualities, and so on, have been explained and analyzed in this book. It is beyond the scope of this brief write up to touch upon all such salient points but, for the sake of illustration, just one point about the about the individual’s action is briefly analyzed here from the book.

Karmanyevadhikaraste ma phalesu kadachna,
Ma karmaphalaheturbhurma te sango’stvakarmani.

(Your right is to perform the expected duty, but not to fruit of action; Be not instrumental in making your actions bear fruit, nor let your attachment be to inaction.) (Bhagavad Gita: Chapter 2, Shloka 47)

The salient points of the author’s commentary on the aforesaid shloka suggest that a human being has authority over their action only and this action must be in conformity with what Hindu shastras prescribe. He should neither desire for it nor he has any right over it because such fruit(s) is as per divine mandate and will. According to the author, when a person nurtures a desire for the fruit of action, this leads to his bondage. He goes a step further with expansion that the ‘action without fruit in mind’ is liable to the risk of inaction, and in such case, Krishna cautions that the person should not be attached to “inaction” just because the scriptures recommend “action without a stake on the right to fruit”. A person’s inaction cannot be justified as a birthright and it is also against the duty to action. The desire or attachment with fruit undoubtedly leads to bondage while an action as a bonafide duty without attachment by the person brings him real content and bliss paving success in his material and spiritual pursuits of life.

In the second chapter named Samkhyayoga, the author begins with the philosophical discussions and teachings contained in the original treaty. The delusional Arjuna overwhelmed with many doubts and questions about the scope and purpose of life, questions Krishna about the nature of life, Self, death, afterlife, including if there was any deeper meaning and reality of these aspects. Shree Krishna explains Arjuna about the eternal and indestructible nature of the soul and temporary and mortal nature of the body, asking him to perform duties of a kshatriya warrior without attachment and grief. In short, the chapter, equipped with the author’s own interpretation and comments, scholarly and so beautifully summarizes the Sanatana (Hindu) concept of life, death, rebirth, samsara, eternal Self (soul), all pervasive Supreme Self (God), various types of yoga, the nature of knowledge of Self and other related concepts. In a way, it can be held that the chapter 2 represents an overview of the following sixteen chapters of the Bhagavad Gita.

As it is indeed so, and the author has admitted too, that the text of the Bhagavad Gita is very vast, intense and of serious nature. Normally, in such situations certain contradictions and odd expressions too are inevitable. However, he has taken special care and precaution to avoid such oddities to the best extent possible in his book. While carefully doing the word-meaning and Hindi translation of shlokas in different chapters, he has painstaking carried out own interpretation and commentary on every shloka of the original Sanskrit text. In his commentaries, he has so diligently, aptly and at length explained the synthesis of Gita vis-à-vis Sankhya philosophy, Patanjali Yoga, glory, attributes and form of the Universal Consciousness or Supreme Soul (God), three natural paths of Yoga namely Karmayoga, Jnanyoga and Bhaktiyoga (all paths lead to Moksha of yogis faithfully following it), three Gunas and their interplay, and relevance of the Gita in the social coordination and communion. To summarize and put it in a few simple words, the righteous duty (Dharma) driven external action with inner renunciation in life is the secret of liberation (Moksha), so aptly summed up in the final i.e. eighteenth chapter of the Bhagavad Gita.

End Note

Srimad Bhagavad Gita is an epitome of all Hindu scriptures. It carries the gist of four Vedas and essential knowledge and injunctions of the Principal Upanishads. It endorses philosophy of the Vedanta tradition in simultaneous concordance with yet another significant Samkhya philosophy. In short, the Gita represents essence of all Hindu scriptures and it may not be an exaggeration to call it a very storehouse of the scriptural knowledge. Dr. Singh has indeed made a significant contribution to Hinduism by writing this book with its elemental quintessence in service of the large Hindi speaking population of Hindus in India as also the overseas Indian diaspora world over. The author’s methodology in writing this book is simple and elegant, intelligible and understandable, making it ideal even for the men of average intellect and education. Published by the Lok Bharti Prakashan, Prayag Raj, India, the book is readily available at the Flipkart priced at the Indian Rupees Six Hundred (Rs 600/-). 

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