Gita Dhyanam

ॐ

गीताध्यानम्

ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयं

व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम् । 

अद्वैतामृतवर्षिणींं भगवतीमष्टादशाध्यायिनीं

अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम् ॥१॥

अम्ब भगवद्गीते (अहम्), पार्थाय भगवता नारायणेन स्वयं प्रतिबोधितां, महाभारतम् मध्ये पुराणमुनिना व्यासेन ग्रथितां, अद्वैतामृतवर्षिणींं, अष्टादशाध्यायिनीं, भवद्वेषिणीम्,

भगवतीम, त्वाम् अनुसन्दधामि । 

ॐ पार्थाय = for Partha, प्रतिबोधिताम्  = has been expounded, भगवता = by Bhagavan, नारायणेन = by Narayana, स्वयम् = Himself, व्यासेन = by Vyasa, ग्रथिताम् = written, पुराणमुनिना = by the ancient sage, मध्ये = in the midst, महाभारतम् = Mahabharata, अद्वैतामृतवर्षिणीम् = shower of Advaita, भगवतीम् = to that Bhagavati, अष्टादशाध्यायिनीम्  = of eighteen chapters, अम्ब = O Mother!, त्वाम् = to you, अनुसन्दधामि = I follow, भगवद्गीते = O Bhagavad Gita!, भवद्वेषिणीम् = destroyer of ignorance.

ॐ O Mother Bhagavad Gita, who has been expounded by Bhagavan Himself to Partha in the middle of Mahabharata, composed by ancient sage Vyasa, to that Bhagavati who is a shower of Advaita of eighteen chapters, I follow you, the destroyer of ignorance.

Notes: Meditation on Bhagavad Gita as Mother

1. Introduction: I will follow your teachings, O Mother Gītā - अम्ब भगवद्गीते त्वामनुसन्दधामि

I begin by meditating upon Bhagavad Gītā, not merely as a scripture, but as Amba—my Divine Mother. I promise that I will follow all the teachings given by the compassionate Mother Gita. Just like one remembers their mother in times of joy and sorrow, so too we remember Gītā again and again— “anu” signifying ceaselessly. That's why constant study and daily chanting of Gita is required to establish that intimate connection with Mother Gita so that she guides me in sadhana through the knowledge given in the scripture: enlightens me intellectually with devotion first, then makes it available and applicable whenever I need it, also gives me strength to apply it, and then leads to the final goal of Self-realisation.

2. The Student: Pārtha - पार्थाय प्रतिबोधिताम्

Arjuna is called Pārtha—the son of Pṛthā (Kuntī), sister of Vasudeva and thus cousin to Śrī Kṛṣṇa. This familial bond emphasizes not only intimacy, but the weight of choice. Arjuna chose Bhagavān over all worldly forces, and Bhagavān in turn chose him. He is the adhikārī—the eligible seeker, rooted in dharma, capable of deep reflection, devotion, and surrender. His strength is balanced by maturity and wisdom. His question was genuine, his intent pure, and thus the teaching flowed.

3. The Teacher: Bhagavān Nārāyaṇa? - भगवता नारायणेन स्वयम्

This teaching was not from a rishi or scholar—it was given by Bhagavān Nārāyaṇa Himself, the one beyond māyā, the origin of the Vedas, whose very breath is the Veda, the abode of all beings, the goal and the means (nāra-ayana). Though He could have simply commanded Arjuna, He instead chose to become a Guru, to explain, clarify, and uplift the student. This shows God's grace—He descends to our level not by compulsion, but by compassion, embodying the highest ideals of teaching.

4. The Composer: Śrī Veda Vyāsa - व्यासेन ग्रथितां पुराणमुनिना

Who transformed this dialogue into poetic scripture? Śrī Veda Vyāsa, the sage who is Viṣṇu Himself in form (व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे - Vishnu Sahasranamam), the compiler of the Vedas, the composer of 18 purāṇas and 18 upa-purāṇas, and the visionary behind the Mahābhārata, also called the fifth Veda. It was Vyāsa who converted prose to poetic ślokas, transforming the Gītā into timeless, mystical poetry. Unlike solid prose, poetry flows like water, melts the heart, and bypasses the rigid intellect—this vaag-deekṣā (initiation through sacred speech) connects soul to soul.

5. The Context of Gītā in the Mahābhārata - मध्ये महाभारतम् and अष्टादशाध्यायिनीम्

The Gītā is not a separate text; it is the heart of the Mahābhārata, appearing in the Bhīṣma Parva (chapters 25–42) as 18 chapters, almost at the center of the great epic. It was not taught randomly, but revealed (pratibodhitām) at a moment of great inner conflict. Arjuna, standing between two massive armies, becomes overwhelmed—not with fear of defeat, but with confusion about dharma, about what is truly right, due to attachment to his relatives. He turns to Kṛṣṇa—not as a friend, but as a student, seeking clarity. Only when Arjuna surrenders as a disciple, does the divine teaching begin.

6. The Subject of the Gītā’s Message: Advaita-Amṛta - अद्वैतामृतवर्षिणीम्

The Gītā is a downpour of non-dual wisdom which is amṛta - immortality or nectar, not just a drizzle of wisdom. Every chapter is drenched in Advaita, the non-dual knowledge that jīva, jagat, and Īśvara are one. This wisdom of non-duality is such that it makes one realise one's immortal nature and hence one becomes immortal, figuratively speaking. The word amṛta can also mean—sweet, nourishing, divine, likened to “svaadu svaadu pade pade” from the Bhāgavatam. Where some knowledge texts are difficult or dry, the Gītā’s message is living, fluid, and soul-nourishing. It is an immortal sweet nectar that frees one from bondage of samsara with liberation - destroying the identity of I am an individual.

7. The Emotional Bond: Gītā as Spiritual Mother - भगवतीम् भवद्वेषिणीम् 

Gita, as the Divine Mother, nourishes, protects, educates, and leads us with unconditional love, guiding us to Self-realisation and freedom from the endless cycle of birth and death, samsāra. Just as a mother instinctively nurtures and defends her child, so too the Gītā stands firmly between her children and the afflictions of the world. She is ever compassionate, ever watchful, and always available. Her words dwell in our hearts, bringing protection, comfort, and clarity. She is fierce against samsāra, not out of hatred, but because it disturbs her children. Holding her in our heart guarantees devotion (bhakti) and mukti (liberation). When the heart melts (hṛdaya drāvitam), that is bhakti. That same melting of heart is called as breaking of individualtiy (hṛdaya granthi) in Advaita. When God holds your hand, you no longer need to hold His. As Kathopanishad says: यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्‌ ॥ (1.2.23) - To one who chooses it, it is obtainable by him and it reveals its own nature to him. 

The Gītā as Mother: Four Types of Dīkṣā

Like a mother initiates the child, the Gītā, too, is a Guru in the form of Mother. Shastra speaks of three kinds of dīkṣā (initiation) based on nature:

• Sparśa-dīkṣā (touch): Like the hen (kukkutī) warming the eggs.

• Nayana-dīkṣā (sight): Like the fish (matsya) lovingly looking at its eggs.

• Mānasa-dīkṣā (mind): Like the tortoise (kamaṭha) mentally nourishing its distant eggs.

But Gītā gives something even higher— vāg-dīkṣā, initiation through speech. Simply by listening, the soul is awakened. She whispers eternal truths with affection, concern, and unwavering presence.

Maṅgalācaraṇa - Invocation

Any scripture begins with an onvocation called मङ्गलाचरण which can be of three kinds:

• नमस्कारात्मकम् - obeisance to a deity, guru, or iṣṭa-devatā. 

• आशीर्वादात्मकम् - benediction or auspicious result for the reader or the work. 

• वस्तु-स्वरूप-निर्देशात्मकम् - directly states the subject matter, which itself is auspicious.

This verse serves as a मङ्गलाचरण for Bhagavad Gita and it has all three aspects given above. In it there is:

• नमस्कारात्मकम् - obeisance to diety Bhagavad Gita as a compassionate mother (अम्ब भगवद्गीते)

• आशीर्वादात्मकम् - benediction that the successful person who understands and applies it in life will be free of samsara because Mother Gita hates samsara (भवद्वेषिणी) 

• वस्तु-स्वरूप-निर्देशात्मकम् - subject matter of Advaita (अद्वैतामृतवर्षिणी).

Fourfold Purpose: Anubandha Chatuṣṭaya

Also a scripture usually mentions four prerequisites of any scriptural study called अनुबन्धचतुष्टय (anubandha chatuṣṭaya):

• अधिकारी adhikārī - qualified student : पार्थ pārtha, the qualified student who turned away from worldly temptations.

• विषय viṣaya - subject matter: अद्वैतामृतवर्षिणीम् advaita-amṛta-varṣiṇīm—the subject of oneness and liberation.

• प्रयोजन prayojana - purpose of the scripture: भवद्वेषिणीम् bhava-dveṣiṇīm—to destroy the bondage of saṁsāra.

• सम्बन्ध sambandha - connection between the text and subject matter: The connection between Bhagavad Gītā as bodhaka (revealer) and advaita as bodhya (what is to be known).

Who Composed this Meditation Verse?

This dhyāna-śloka is not part of the Mahābhārata but comes from tradition. Though the author is not definitively known, it is widely attributed to Śrī Madhusūdana Sarasvatī, the great Advaitin and bhakta of both Śaṅkara and Kṛṣṇa. It serves as both a maṅgala-caraṇa (invocation) and dhyāna (meditation)—inviting the seeker to see the Gītā not just as a scripture, but as their very loving compassionate spiritual Mother, ever present, ever ready to liberate.

नमोऽस्तु ते व्यास विशालबुद्धे

फुल्लारविन्दायतपत्रनेत्र।  

येन त्वया भारततैलपूर्णः

प्रज्वालितो ज्ञानमयः प्रदीपः॥२॥

विशालबुद्धे फुल्लारविन्दायतपत्रनेत्र व्यास ते नमः अस्तु येन त्वया भारततैलपूर्णः ज्ञानमयः प्रदीपः प्रज्वालितः ।  

नमः = Salutations, अस्तु = let be, ते = to you, व्यास = Vyasa, विशालबुद्धे = of vast intellect, फुल्लारविन्दायतपत्रनेत्र = whose eyes are like petals of fully bloomed lotus, येन = by whom, त्वया = of yours, भारततैलपूर्णः = full of the oil of Mahabharata, प्रज्वालितः = has been lit, ज्ञानमयः = endowed with knowledge, प्रदीपः = the lamp

O Vyasa! Let salutations be to you, of vast intellect, whose eyes are like petals of fully bloomed lotus, by whom the lamp of knowledge has been lit with oil full of mahabharata.

Notes: Salutations to the writer Vyasa

In the next verse, we offer our salutations to the author—हे व्यास! नमोऽस्तु ते. The name व्यास signifies not only his association with the वेद, but also his being enveloped by them—व्यास as one who is encircled by, and inseparable from, that infinite ocean of knowledge. Etymologically and symbolically, वि + अस् can be taken to mean “one who never sits,” a person of tireless action, ceaseless in his service to society through knowledge. Vyasa is not one who seeks praise, but one who serves with wisdom and love—an exceptionally rare combination. 

The rest of the verse is description of Vyasa:

• विशालबुद्धि - The one whose intellect (बुद्धि) is विशाल—vast, inclusive, and refined. 

• फुल्लारविन्दायतपत्रनेत्र - The one whose eyes are like fully blossomed lotus petals—फुल्ल अरविन्द आयत पत्र नेत्र—the eyes of a yogi, expansive and serene. His appearance is equally striking: described as dark in complexion (कृष्ण-द्वैपायन. 

• येन त्वया भारततैलपूर्णः प्रज्वालितो ज्ञानमयः प्रदीपः - by whom the lamp of knowledge has been lit with oil full of mahabharata. He is the one who compiled the वेदाः and organized the vast Indian knowledge system into the चतुर्दश-विद्यास्थानानि (14 abodes of learning). When the उपवेदाः are added, we arrive at the अष्टादश-विद्यास्थानानि (18 fields of knowledge). The lamp of knowledge that he lit—प्रदीप—is no ordinary flame. It is ज्ञानमय (full of knowledge), प्रज्वालित (fully kindled), and its radiance is unbroken by time, space, or subject. It shines upon every field of life and thought. The oil that sustains this flame is the immense Indian knowledge tradition itself. Among its finest distillations is the महाभारत, so rich and intricate that even गणेश paused in awe while writing it. Who filled this lamp with such wisdom? It was you, Veda Vyasa.

A beautiful verse in the विष्णु-सहस्रनाम proclaims:

व्यासाय विष्णुरूपाय व्यासरूपाय विष्णवे ।

नमो वै ब्रह्मनिधये वासिष्ठाय नमो नमः ॥

Salutations to Vyasa, who is the very form of Vishnu, and to Vishnu, who took the form of Vyasa; salutations again and again to that descendant of Vasishtha, the repository of Brahman.

Another verse captures his transcendental stature:

अचतुर्-वदनो ब्रह्मा द्विबाहुरपरः हरिः ।

अभाल-लोचनः शम्भुः भगवान् बादरायणः ॥

Bhagavān Bādarāyaṇa (Vyāsa) is Brahmā - the four-faced, Hari - the one with more than two-armed, and Śambhu - the one with an eye on his forehead.

This verse describes Vyasa as transcending the physical forms of ब्रह्मा, विष्णु, and शिव, while embodying their essence. His आश्रम, situated among the बदरी trees in बद्रीनाथ, is revered as बदरिकाश्रम. In the sacred lineage of knowledge transmission, भगवान् विष्णु becomes Vyasa, the सूत्रकार (author of the Vedanta Sutras), and भगवान् शिव becomes शङ्कराचार्य, the भाष्यकार (commentator). Vyasa is the गुरूणां गुरु:, the teacher of all teachers, the origin from whom अद्वैत, विशिष्टाद्वैत, and द्वैत all draw legitimacy—since a दर्शन becomes established only through commentary on the प्रस्थानत्रयी, all compiled or authored by him. Thtt's why his birthday is celebrated as Guru Purnima - the birhtday of all teachers. His form, his service, and his intellect are beyond comparison. May he bless us in our studies, for he is not only a sage of the past but the guiding light for all seekers of truth.

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये। 

ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः॥३॥

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये ज्ञानमुद्राय गीतामृतदुहे कृष्णाय नमः । 

प्रपन्नपारिजाताय = Parijaata for those who surrender, तोत्रवेत्रैकपाणये = goad in one hand and stick in another, ज्ञानमुद्राय = jnana-mudra, कृष्णाय = to Krishna, गीतामृतदुहे = the one milked the amrta of Gita, नमः = salutations

Salutations to Sri Krishna, who is (wish-fulfilling tree of) parijata for those who surrender, whose one hand has a goad and the other a stick, the milker of Gita of immortal nature.

Notes: Salutations to Sri Krishna - the teacher

This verse is salutation to Sri Krishna - कृष्णाय नमः. In the गोपालपूर्वतापिन्युपनिषत्, the word कृष्ण is defined as:

कृषिभूर्वाचकः शब्दो णश्च निर्वृतिवाचकः।

तयोरेक्यं परं ब्रह्म कृष्ण इत्यभिधीयते॥

Here, कृष् refers to सत् — pure existence, and ण refers to आनन्द — bliss. Their union is the परमब्रह्म known as कृष्ण. 

Another interpretation says: कृषशब्दः सच्चिदवाचकः णशब्दानन्दवाचकः इत्यभिप्रेय कृष्णशब्दार्थम्। Krishna is the parambrahma of the nature of Sat and ananda.

From the root level, कृष् can also mean to plough or make furrows (as done by a farmer), to torment, or to pull — three meanings with deep significance. क्लिश्यते — that which causes suffering — is संसार, especially in कलियुग, with all its inner and outer negativities. Yet, through भक्तस्मरण — remembrance of कृष्ण — that suffering is utterly destroyed: निःश्रेणि करोति.

The rest of the verse is a description of Sri Krishna.

• प्रपन्नपारिजात - Parijaata for those who surrender. पारिजात, also known as कल्पवृक्ष or कल्पतरु, is a celestial wish-fulfilling tree that grants all desires, whether material or spiritual, unconditionally. It gives freely, whether the seeker is an आर्त, जिज्ञासु, अर्थार्थी, or ज्ञानी. For the प्रपन्न — those who surrender — this divine tree offers everything, regardless of merit, even cancelling प्रारब्ध. Under its shade, whatever is asked is given. The key lies in asking for the right thing. No one else can give like this, because everyone else has limited knowledge and limited capacity. Only भगवान, who is सर्वज्ञ and सर्वशक्तिस्वरूप, can do so. In this context, it is not just ईश्वर in the abstract, but specifically कृष्ण who is being spoken of — and yet, he is indeed ईश्वर here.

• तोत्रवेत्रैकपाणि - goad in one hand and stick in another। This कृष्ण holds a तोत्र (goad) and वेत्र (stick), in the battlefield guiding the chariot of Arjuna as a charioteer. 

• ज्ञानमुद्र - He is a गुरु with ज्ञानमुद्र— where the thumb represents प्रत्यगात्मा, and the index finger represents the जीव. Their union in the mudra symbolizes ब्रह्मात्मैक्य ज्ञान — the knowledge of the oneness of आत्मा and ब्रह्म. The other three fingers represent the three अवस्थाः — जाग्रत्, स्वप्न, and सुषुप्ति. Just as no finger can function without the thumb, no being can function or attain liberation without ईश्वर, the inner support.

• गीतामृतधुक् - the one who has milked the nectar of the गीता for the benefit of all.  Ishvara appears as a simple cowherd boy on earth wearing only a धोती, stealing butter, playing with children — he behaves like an ordinary human. Yet, this same playful गोपाल is actually जगदीश्वर himself. There is no deity simpler and more approachable than श्रीकृष्ण. His ordinariness hides the absolute, and this seeming contradiction — of behaving like a जीव while being परमात्मा — reveals his greatness. As ईश्वर, he is प्रपन्नपारिजात, he gives without limit; as a human avatar, he lives as a गोपाल. The image of a cowherd boy is often used for the ignorant, and yet here, the supreme ब्रह्म plays that role — a deliberate leela of concealment and compassion.

This verse captures Krishna as Ishvara and Avatara with roles of teacher, warrior and a cowherd like a simple person.

सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः। 

पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ॥४॥

सर्वोपनिषदः गावः गोपालनन्दनः दोग्धा पार्थः वत्सः सुधीः भोक्ता महत् गीतामृतं दुग्धं (अस्ति)। 

सर्वोपनिषदः = All upanishads, गावः = cows, दोग्धा = milkman, गोपालनन्दनः = the beloved of Gopala, पार्थः = Paartha, वत्सः = calf, सुधीः = good minded person, भोक्ताः = enjoyer, दुग्धम् = milk, गीतामृतम् = of amrt of Gita, महत् = great.

All Upanishads are cows, the beloved of Gopala (Nanda) is milker, Partha is the calf, who is good-minded, the enjoyer of milk of Gita which is great ambrosia (that which bestows immortality).

Notes: Praise of Gita - continued from previous verse of गीतामृतम्

गीतामृत referred to in the previous verse is no ordinary nectar. The cows are the उपनिषद् — many in number; at least 108 are known, and मुण्डकोपनिषद् lists them. These Upanishads contain ब्रह्मविद्या, the highest spiritual wisdom. The दोग्धा, or milker of these cows, is गोपालानन्दन, the son and delight of गोपाल — that is, नन्दनन्दन, the son of Nanda. Not every son delights the parent, but this one does. He alone was capable of milking all the Upanishads and extracting the essence into the form of the भगवद्गीता.

Cows do not give milk automatically. The calf must first be allowed to drink. In this metaphor, the वत्स is पार्थ — Arjuna — whose earnest questioning and confusion became the cause for this wisdom to be revealed. When the cows give milk, they do not provide just enough for the calf — they give in abundance. If they are not milked, they suffer; if the calf overdrinks, it is harmful. Both need care, and only गोपाल knows how to balance it. At the end of the Gita, Arjuna says he is fulfilled — he has taken just what was needed. But the सुधीः — the one with a pure, devoted, and reflective mind — is the true भोक्ता, the one who enjoys this nectar deeply.

What is this milk? It is amṛta — nectar — not just sweet, but life-giving, liberating, and revealing our immortal nature. It is महत् — great and vast. 

By studying the Gita, one understands the message of all the Upanishads and attains immortality. We must express gratitude to the Upanishads as the cows, to गोपालनन्दन for milking them, and to वत्सः पार्थ for enabling this wisdom to be shared. Yet, we are not merely calves — we are meant to be भोक्तारः, enjoyers who can fully absorb this nectar with devotion and depth. The calf takes only enough to fill the stomach; the true enjoyer drinks with the heart and mind — without limit.

Great saints have distributed this milk throughout the world. शङ्कराचार्य, श्रीधरस्वामी, ज्ञानेश्वर, मधुसूदनसरस्वती, भारतीयर, तिलक, and countless others have churned this nectar into ever more accessible and delightful forms — like milk sweets, rich and irresistible. They did not just study the Gita; they mastered it, lived it, and shared its essence generously.

This is no ordinary गोपाल. When we speak of गोपाल, we refer only to भगवान् कृष्ण. So well known is this गोपाल that the term itself signifies him. In this vision, the Upanishads become the cows, and he tends to them with care and attention. As भगवान्, he ensures the Upanishads are revealed, taught, understood, and interpreted meaningfully — he protects the entire वेदान्त परम्परा. In the Gita, he says: वेदान्तकृत् वेदविदेव चाहम्। He is both the creator and the knower of Vedanta. One definition of Vedanta is: वेदान्तो नाम तत् उपकारिणि च यत् उपनिषत्-प्रयुक्तं ज्ञानम् - Vedanta is the essential message of the Upanishads and anything that aids its understanding.

He tends to the Upanishads by being वेदान्तकृत् — which means not only that he revealed them, but that he ensured their clarity and preservation through saints, commentaries, and teachings. Those very Upanishads, he becomes the दोग्धा of — he milks them for the benefit of the world. At a moment of crisis, he makes Arjuna the वत्स, bringing forth the Gita as the most compassionate act of divine grace.

But one need not wait for such crises to approach this wisdom. Why wait until suffering compels you to seek the Gita? A wise person prepares beforehand. As the तिरुक्कुरल says, the truly wise are ready for any situation. Gita says (2.72): एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति। 

For such people rooted in this wisdom, there is no delusion or fear. Spiritual wisdom alone truly resolves difficulties. All other solutions are temporary. Only Vedantic knowledge takes one beyond sorrow and fear. That is why in उपदेशसार it is said that the greatest tapas is Vedantic knowledge:

वेदान्तवाक्येषु सदा रमन्तः भिक्षान्नमात्रेण च तुष्टिमन्तः। 

विशोकवन्तः करुणारसान्तः कौपीनवन्तः खलु भाग्यवन्तः॥

There is nothing higher than the pursuit and realization of Self-knowledge. When Arjuna asked for clarity on धर्म, कृष्ण gave him ब्रह्मज्ञान — because clarity in the highest truth dissolves all confusion at every level. Even though Arjuna did not ask explicitly for it, Krishna gave it — showing that ब्रह्मविद्या is the universal solution.

Among all knowledge, this is the crown jewel: विद्यानां राजा. It is the king of all sciences — and rightly so, because it governs and guides all aspects of life and duty. Only with ब्रह्मविद्या can one truly manage both माया and माया-कृत्य — the illusions and actions of the world. That is why Krishna gave it to Arjuna, and through Vedavyasa, to all of us.

The Gita does not merely inform — it transforms. It was given not just to be known, but to be enjoyed. We are meant to be भोक्तारः, not just ज्ञातारः. And in that enjoyment, through faith and reflection, we drink the true गीतामृत — the immortal nectar of Vedantic wisdom.

वसुदेवसुतं देवं कंसचाणूरमर्दनम्

देवकीपरमानन्दं कृष्णं वन्दे जगद्गुरुम्॥५॥

(अहम्) वसुदेवसुतं देवं कंसचाणूरमर्दनम् देवकीपरमानन्दं जगद्गुरुम् कृष्णं वन्दे।

वसुदेवसुतम् = Son of vasudeva, देवम् = God, कंसचाणूरमर्दनम् = the killer of Kamsa and Chanura, देवकीपरमानन्दम् = the bliss of Devaki, कृष्णम् = to Krishna, वन्दे = salute, जगद्गुरुम् = to the teacher of the world.

(I) salute God Krishna, the son of Vasudeva, the killer of Kamsa and Chanura, the bliss of Devaki and the teacher of the world.

Notes: Salutations to Sri Krishna

कृष्णम् वन्दे - I offer salutations to कृष्ण.

The rest of the verse is a description of Sri Krishna.

• वसुदेवसुत - He was born as the son of वसुदेव, not in ease or comfort, but in a prison cell. Not to criminals, but to a noble couple unjustly imprisoned by a tyrant uncle. He was immediately taken away from his mother — orphaned on the night of his birth. Even as a baby, asuras were sent to kill him. Yet we remember not his suffering, but the joy he gave. Despite all challenges, he never revealed his divinity directly (except a few times to a few people) — always playing the role of a simple child, a cowherd, one who brings happiness to everyone.

• देव - God, the Supreme Being, who is the creator, sustainer, and destroyer of all.

• कंसचाणूरमर्दन - The one who has killed demons कंस and चाणूर.

• देवकीपरमानन्द - The bliss of Devaki.

• जगद्गुरु — the teacher of the entire world. How did he become the guru for all? Simply by giving the गीता. That one teaching has become a scripture not just for a region or sect, but for all humanity across time. It is not a sectarian text; the गीता is universal, and because it addresses every kind of seeker, in every situation of life, across all ages, कृष्ण is rightly called the jagadguru — the guru of all.

An avatāra of भगवान is not just for solving temporary problems. If it were only about destroying some specific adharma in a specific period, it would be an āveśa अवतार like नृसिंह or an अंशावतार like मत्स्य or कूर्म. But कृष्ण is a पूर्णावतार, one who comes for the benefit of the whole world. In the Kali age, the real problem is नास्तिकत्व — not just atheism as understood today, but rejection of the वेद as a valid source of knowledge. The six āstika darśanas — न्याय, वैशेषिक, सांख्य, योग, पूर्वमीमांसा and उत्तरमीमांसा — all stand firmly on the authority of the वेद.

Among these, पूर्वमीमांसा focuses on कर्मकाण्ड — action and ritual — and also addresses उपासना (meditation and worship). When we group the वेद into three sections — कर्म, उपासना and ज्ञान — the first two fall under पूर्वमीमांसा. But उत्तरमीमांसा, or वेदान्त, embraces the entire वेद, giving highest importance to the उपनिषद् portions which teach ब्रह्मविद्या — the knowledge of the Self.

In पूर्वमीमांसा, the उपनिषद् texts are often treated as appendices or even as अर्थवादा — glorifying statements meant to support ritual. But in वेदान्त, they are the very heart of the message. Thus, while वेदान्त respects पूर्वमीमांसा (indeed, its sutrakara Jaimini was a disciple of वेदव्यास), it goes beyond and completes it. Traditionally, therefore, उत्तरमीमांसा is given a higher place.

Even अवतारs like बुद्ध, though not focused on वेद, are seen as cosmic roles of भगवान — for creating a kind of corrective phase when कर्मकाण्ड went to extremes. He too is a part of the overall plan of भगवान in the unfolding of धर्म across time — including सृष्टि and लय.

कृष्ण’s avatāra came not just to kill demons like कंस or to end some particular form of अधर्म. That alone would not have made him a जगद्गुरु. What made him the eternal teacher is the teaching of the भगवद्गीता — a message of वेदान्त that transcends time and is available for all beings, in all yugas.

This is not an ordinary cowherd — this is गोपाल. The one who protected the cows of वृन्दावन now protects the उपनिषद्. As गोपाल, he ensures the nourishment of the knowledge traditions. As वेदान्तकृत्, he made sure that the message of the उपनिषद् was clearly transmitted, understood, commented upon, and preserved — through the गीता.

It is in this sense that we say: वन्दे जगद्गुरुं कृष्णम्। We bow down to कृष्ण, the teacher of the world.

भीष्मद्रोणतटा जयद्रथजला गान्धारीनीलोत्पला

शल्यग्राहवती कृपेण वहिनी कर्णेन वेलाकुला।

अश्वत्तामविकर्णघोरमकरा दुर्योधनावर्तिनी

सोत्तीर्णा खलु पाण्डवा रणवनदी कैवर्तकः केशवः॥६॥

पाण्डवाः भीष्मद्रोणतटा जयद्रथजला गान्धारीनीलोत्पला शल्यग्राहवती कृपेण वहिनी कर्णेन वेलाकुला अश्वत्तामविकर्णघोरमकरा दुर्योधनावर्तिनी रणवनदी खलु सोत्तीर्णा कैवर्तकः केशवः।

भीष्मद्रोणतटा = the banks of Bhishma and Drona, जयद्रथजला = the water of Jayadratha, गान्धारीनीलोत्पला = the blue rocks of Gandhara, शल्यग्राहवती = the sharks of Shalya, कृपेण = by Krpa, वहिनी = the current, कर्णेन = by Karna, वेलाकुला = breakers, अश्वत्तामविकर्णघोरमकरा = Ashvattama and Vikarna as terrible crocodiles, दुर्योधनावर्तिनी = whirlpool of Duryodhana, सोत्तीर्णा = cross over, खलु = indeed, पाण्डवाः = Pandavas, रणवनदी = the river of war, कैवर्तकः = boatman, केशवः = Keshava.

Indeed Pandavas with Keshava as boatman crossed the river of war which has Bhishma and Drona as its banks, Jayadratha as its water, (the king of) Gandhara as its blue (hidden) rocks, Shalya as the shark, the current by (the form of) Krpa, the breakers by (the form of) Karna, Ashvattama and Vikarna as terrible crocodiles and Duryodhana as the whirlpool.

Notes: Description of war with an analogy

They describe the war of the Mahābhārata as a river in full spate — violent, turbulent, and destructive. It is no ordinary river; it is a river of war, रण-नदी, that promises devastation to all who enter it. But every river has banks that contain its force. In this case, 

• भीष्म and द्रोण are the banks of this violent flow who were the formidable warriors. They define the direction, flow, etc. of the war just as the banks do for a river.

• जयद्रथ was the turbulent middle current of this river — difficult to navigate. 

• शकुनि, राजा of गांधार, the devious one, is like the hidden rocks beneath the surface, the unseen dangers that could cause fatal injury.

• शल्य was like a massive carnivorous fish, dangerous like a shark, ready to devour its prey. 

• कृपाचार्य was the strong undercurrent — not easily seen, but capable of pulling you off course. 

• कर्ण was the giant wave — rising high and threatening to capsize the strongest boat. 

• अश्वत्थामा and विकर्ण were the terrible crocodiles of the river — fierce and unforgiving. 

• दुर्योधन is the whirlpool — the one force that could suck you in with no return.

And yet — did the पाण्डव not cross this terrifying river? Indeed, they did — "सः रण-नदी खलु पाण्डवैः". The verse builds suspense — it lists the perils first and only at the end reveals the reason for their success: the helmsman was केशव. The one who knows the river well, who has the strength, the foresight, and the intuition to guide through its worst fury — he is the कैवर्तक, the boatman, the helmsman who led them across. If such a भगवान is the boatman, there is no surprise they crossed safely. And if we make कृष्ण our helmsman, he will guide us too across the saṁsāra-sāgara — the ocean of worldly bondage.

The banks — भीष्म and द्रोण — stood for most of the 18 days of war. भीष्म fought for 10 days, द्रोण for 5 days, कर्ण for 2 days, शल्य for half a day, and अश्वत्थामा for one night. Each was almost invincible — each had to be overcome through a dharma-sūkṣma, a subtle unfolding of righteousness. भीष्म had the boon of स्वेच्छा-मृत्यु, the ability to choose the time of his death, given by his father. He was the पितामह of five generations of the Pāṇḍavas and had unmatched valor — even defeating भगवान परशुराम, his own teacher. He once told अंबा he could not help her, as he had taken a vow. In war, he would slay a thousand rathis and a hundred thousand foot soldiers daily, and yet, he promised not to kill the पाण्डवs.

द्रोण, too, could not be killed unless he voluntarily laid down his weapons — and he did so only when misled about the death of his son अश्वत्थामा, to whom he was deeply attached. All these warriors, though mighty, stood on the side of अधर्म.

जयद्रथ was the husband of दुःशला and the king of Sindhu — the same person who abducted द्रौपदी in the forest. He was heavily protected, with vyuhas like शकट and शुचि, and even three concentric layers of defense arranged to guard him. Yet he too fell. शकुनि was a महामति — supremely cunning and sharp-minded — killed by सहदेव, fulfilling his vow. शल्य was the brother of माद्री — the maternal uncle of the पाण्डवs — and his presence made the battle more difficult. कृपाचार्य was the very first teacher of both the Kauravas and the Pandavas. कर्ण kept नागास्त्र reserved for use only against अर्जुन, showing the intensity of the war. These were not ordinary men — they were warriors of great skill and strength.

Through all of this, what helped the पाण्डव navigate the battlefield was not just valor or strength — it was धर्म and subtle understanding of धर्म-सूक्ष्म. At every point where there was doubt, confusion, or danger, भगवान was there — to guide, to advise, to support. When one surrenders to such a Lord, what is there to fear? "क ईशवः वः" — He is the one who protects even ब्रह्मा and शिव.

In the deaths of each Kaurava warrior, केशव had a guiding role. He didn’t just drive the chariot — he guided the very course of the battle, of destiny itself. His presence ensured the synthesis of all योग — कर्मयोग, भक्तियोग, and ज्ञानयोग — into one coherent vision. All philosophical schools — even अद्वैत — are nothing but different facets of the same ultimate Truth, and it was this Truth that कृष्ण revealed, not merely through his words, but through every action on the battlefield.

पाराशर्यवचः सरोजममलं गीतार्थगन्धोत्कटं

नानाख्यानककेसरं हरिकथासम्बोधनाबोधितम्।

लोके सज्जनषट्पदैरहरहः पेपीयमानं मुदा

भूयाद्भारतपङ्कजं कलिमलप्रध्वंसनं श्रेयसे॥७॥

पाराशर्यवचः सरोजम्, गीतार्थगन्धोत्कटम्, नानाख्यानककेसरम्, हरिकथासम्बोधनाबोधितम्, कलिमलप्रध्वंसनं, अमलम्, लोके सज्जनषट्पदैः अहरहः मुदा पेपीयमानं, भारतपङ्कजं श्रेयसे भूयात् 

पाराशर्यवचः = of the words of Paarashara, सरोजम् = born in the waters, अमलम् = stainless, गीतार्थगन्धोत्कटम् = the fragrance of the subtle meaning of Gita, नानाख्यानककेसरम् = with many narratives as its stamens, हरिकथासम्बोधनाबोधितम् = fully blossomed by the stories of Hari, लोके  = in this world, सज्जनषट्पदैः = the noble minded people as beings with six legs, अहःअहः = daily, पेपीयमानम् = drunk, मुदा = joyously, भूयात् = may be, भारतपङ्कजम् = the lotus of Mahabharata, कलिमलप्रध्वंसनम् = eager to destroy of the imperfections of the age of Kali, श्रेयसे = for the supreme good

Let the stainless lotus flower of Mahabharata -- which is born in the water of the lake of the words of son of Parasara, with its fragrance as the meaning of Gita, with many narratives as its stamens, fully blossomed by the stories of Hari, the noble minded people as beings with six legs who drink (its nectar) daily joyously -- may be eager to destroy of the imperfections of the age of Kali for the supreme good.

Notes: Praise of Mahabharata

The key word in this verse is भारतपङ्कजम् — the lotus of the महाभारत. A lotus is known as पङ्कज because it is born in the mud (पङ्कात् जायते इति पङ्कजः) but remains untouched and unsullied by it. Similarly, the महाभारत is a lotus implying it is uncontaminated by dirt of ignorance, i.e. one who has studied and imbibed teachings given there - artha and kama through dharma and brahma-vidya will get moksha. Once the महाभारतपङ्कज has blossomed with the supreme wisdom of the Gītā, filled with instructive stories, it becomes a mirror for us. Unlike the Rāmāyaṇa, where good and evil are clearly distinct, in the महाभारत characters often combine both — like real human beings. Your contemplation becomes sharp, your discrimination deeper, and your life begins to transform. Itihāsa means “thus indeed it happened” — history told so that we may learn and correct ourselves. This grand epic is a tapestry of human life. You will see yourself in its characters, and by observing the consequences of their choices, you can choose wisely for yourself.

The phrase भूयात् श्रेयसे is a prayer — may this lotus of महाभारत bestow absolute and unbounded good upon us. श्रेयस् refers to the highest good, that which takes us toward liberation, not just temporary welfare. The blessings invoked here are not from one source alone, but from many: the avatāra of Veda Vyāsa, the timeless teachings of the Gītā, the lives of noble characters portrayed in the epic, and the divine message of Krishna. This is why the prayer is profound — it calls for grace from all these sources, collectively.

So may this lotus of Mahabharata take us to the highest good is the short message. The rest of the words are descriptions of Mahabharata.

• अमलम् — lotus free of impurity. Here, मल refers to माया and मायकृत कार्य — the dirt of delusion and its effects. This epic, through its teachings and stories, can purify us of such impurities. 

• पाराशर्यवचः सरोजम् - The lotus of महाभारत arises from the lake (सरोवर) which is पाराशर्यवचः — the words of Veda Vyāsa, the son of Parāśara. His words are pure, sublime, and deeply reflective of the knowledge traditions of India. Veda Vyāsa is considered an अंशावतार of Viṣṇu — not a complete incarnation but one born for a specific divine purpose: the protection and preservation of sacred knowledge.

• गीतार्थगन्धोत्कटम् - The fragrance of this lotus is the essence of the Gītā (गीतार्थ) which is attractive and subtle (उत्कट).

• नानाख्यानककेसरम् - The epic includes नाना-अख्यानानि — various stories and subplots like those of Nala-Damayanti, Śakuntalā-Duṣyanta, the summarization of the Rāmāyaṇa, Śibi Cakravartī, Harishchandra, and the conflict between Vasiṣṭha and Viśvāmitra. These stories serve like the colorful pollen on the stamens of a lotus — enhancing its beauty and enriching its message.

• हरिकथासम्बोधनाबोधितम् - The lotus has now blossomed — आबोधितं. What is its glory? It contains both the life and the teachings of Hari — Sri Krishna. Through his life and his exhortations (सम्बोधन), the teachings of the Gītā unfold. These teachings inspire and propel the seeker to act with clarity.

• लोके सज्जनषट्पदैरहरहः पेपीयमानं मुदा - The noble ones — सज्जनाः — are like six-legged bees (षट्पदाः) who sit silently on the blossom and sip its nectar slowly, again and again (पेपीयमानम्). The word itself implies delight and repetition — it cannot be drunk in one sitting. They enjoy it ahaha — day by day — discovering new meanings and joy every time they return to it.

• कलिमलप्रध्वंसनम् - The महाभारत is said to be कलिमलप्रध्वंसन — that which destroys the impurities of Kali Yuga. As adharma rises in Kali Yuga, the qualities of jealousy, hatred, delusion, and forgetfulness of the Self become dominant. Mahाभारत, with its nuanced portrayal of dharma and adharma, and the wisdom of the Gītā and life of Hari, destroys the veils of Kali.

मूकं करोति वाचालं पङ्गुं लङ्घयते गिरिम्। 

यत्कृपा तमहं वन्दे परमानन्दमाधवम्॥८॥

अहम् यत्कृपा मूकं वाचालं करोति पङ्गुं गिरिम् लङ्घयते तम् परमानन्दमाधवम् वन्दे। 

मूकम् = the mute, करोति = does, वाचालम् = speak eloquently, पङ्गुम् = the handicapped, लङ्घयते = crosses over, गिरिम् = the mountain, यत् = whose, कृपा = grace, तम् = to Him, अहम् = I, वन्दे = salute, परमानन्दमाधवम् = Madhava, the source of Supreme Bliss

One whose grace makes the mute speak eloquently and makes the handicapped cross over the mountain, to Him, Madhava - the source of Supreme Bliss, I salute.

Notes: Salutations to Sri Krishna

Salutations to Him (the Lord), whose grace —yat kṛpā tam ahaṁ vande—is of this nature: It follows no rules, obeys no logic. It cannot be boxed into our frameworks of fairness or merit. Compassion moves where it wills, often without cause, and precisely in that lies its divine nature. When that kṛpā touches someone, it transforms the impossible into the possible—it makes the dumb eloquent, the lame scale towering peaks. Not just walk or run, but leap beyond what the world says is achievable. The power to make the impossible possible—that is the nature of Bhagavan’s grace. If Bhagavan blesses, then everything can change. Ratnākara becomes Vālmīki. If someone of the worst background can become a sage of sages, then what transformation awaits the rest of us? Just like a compassionate teacher gives grace marks to a sincere student who narrowly misses the pass mark, so too does Bhagavan lift us when we fall short, simply out of His love. The dull become wise—Kālidāsa, Arunagirināthar—examples abound. That kṛpā cannot be defined or measured. One must not try to hold Bhagavan; rather, tell Him, "You catch my hand." Surrender to His infinite, all-pervading power—anantaśakti, sarvaśakti. I bow to that compassion because by it, I could even turn to Him. That kṛpā itself is Bhagavan—Mādhava, the consort (dhava) of Mā (Lakṣmī). He is paramānanda, and His compassion bestows mokṣa, the highest bliss. I may not know how to worship Bhagavan, but I can cling to His kṛpā, and through that, attain Him. His kaṭākṣa, His side-glance, is enough—no need to trouble Him to even turn His head. I do not dare ask for His compassion as if I deserve it. I surrender to it. I hold on to that compassion, which is everything to me. True compassion is not transactional—it is not "you do good, you get good." That’s justice. Compassion is when you don’t deserve, and yet you are lifted. That is the kṛpā I long for, that I worship, and that alone I seek.

Various deities/people who praise Bhagavan

यं ब्रह्मा वरुणेन्द्ररुद्रमरुतः स्तुन्वन्ति दिव्यैः स्तवैर्

वेदैः साङ्गपदक्रमोपनिषदैर्गायन्ति यं सामगाः। 

ध्यानावस्थिततद्गतेन मनसा पश्यन्ति यं योगिनो

यस्यान्तं न विदुः सुरासुरगणा देवाय तस्मै नमः॥९॥

देवाय तस्मै नमः (अस्तु) यम् ब्रह्मा वरुणेन्द्ररुद्रमरुतः स्तुन्वन्ति, यम् सामगाः दिव्यैः स्तवैः वेदैः साङ्गपदक्रमोपनिषदैः गायन्ति, यं योगिनः ध्यानावस्थिततद्गतेन मनसा पश्यन्ति, यस्य अन्तं सुरासुरगणाः न विदुः। 

यं = whom, ब्रह्मा = Brahma, वरुणेन्द्ररुद्रमरुतः = Varuna, Indra, Rudras, Maruts, स्तुन्वन्ति = sing praise, दिव्यैः = by divine, स्तवैः = songs, वेदैः = by Vedas, साङ्गपदक्रमोपनिषदैः = with their angas in the pada and krama methods and by Upanishads, गायन्ति = sing, यं = whom, सामगाः = the experts of Sama veda, ध्यानावस्थिततद्गतेन = by absorption in the goal of their meditation, मनसा = with their minds, पश्यन्ति = see, यं = whom, योगिनः = the yogis, यस्य = whose, अन्तम् = end, न = not, विदुः = know, सुरासुरगणाः = the devas and demons, देवाय तस्मै = to that God,, नमः = salutations.

The one, whom Brahma, Varuna, Indra, Rudras, Maruts sing praise by divine songs,  whom the experts of Sama Veda sing by Vedas with their angas in the pada and krama methods and by Upanishads, whom the yogis by absorption in the goal of their meditation see with their minds, whose end (nature) the devas and demons do not know, to that God, (be) salutations.

Notes: Salutations to Sri Krishna who is worhsipped by all 

This verse — यं ब्रह्मा वरुणेन्द्ररुद्रमरुतः स्तुन्वन्ति दिव्यैः स्तवैर् — presents Bhagavan in His supreme glory, as the One who is worshipped across all realms of existence, from the highest deities to the greatest human sages and yogis. He whom ब्रह्मा, वरुण, इन्द्र, रुद्र, मरुतः praise with divine compositions that are not human in origin but are expressions of pure consciousness offered by the देवाः through their divine powers. These स्तवाः or स्तोत्राः are eulogies filled with the glory of the Lord, and such देवाः, whom we ordinarily worship, themselves worship Him. वरुण, the god of oceans; इन्द्र, the king of देवाः; रुद्र, representing शिव and his eleven aspects; the मरुत् गणाः — these cosmic deities, embodiments of celestial forces, worship the Supreme with reverence.

Then the focus shifts to the deities of भूलोक, those rare humans who have mastered the वेदाः and become divine by virtue of their life and knowledge. Their divinity emanates not from birth but from the inner fire of realization and complete mastery over the Vedic mantras, which are categorized into ऋक् (metrical poetry), यजुः (prose for rituals), and साम (sung melodies). Hence, the वेदाः are called त्रयी. The ऋक् mantras are नियत पाद, नियत अक्षर — fixed in pattern and syllable. Those mantras without such fixed metrics are called खण्डिकाः, forming the यजुर्वेद. The mantras that can be sung become सामन्, forming the सामवेद. One who has mastered all three is called a सामगः. Before व्यास divided the वेदाः to preserve the tradition, there were such unified masters. These सामगाः sing the glory of whom? Of Bhagavan alone — using the वेदाः, which are not just scriptures but the ultimate poetry, the very vibration of divine revelation. Their mastery includes the वेदाः along with the six वेदाङ्ग — शिक्षा, कल्पः, निरुक्तम्, छन्दः, व्याकरणम्, ज्योतिषम्. Their understanding includes not just the text, but the context, usage, and meaning — a total absorption into the Vedic corpus. The वेदाः are also preserved through eleven types of पाठः — संहितापाठः, पदपाठः, क्रमपाठः, जटा, माला, शिखा, रेखा, ध्वज, दण्ड, रथ, गण — to ensure purity and continuity. Their knowledge is not limited to the कर्मकाण्ड, but they are also masters of ब्रह्मविद्या, the essence of the उपनिषद्, and have attained the चतुर्दशविद्यास्थान. Such exalted beings are वेदवेद्य — both knowers of the Veda and knowable only through the Veda.

Higher than even these are the योगिनः, who have gone beyond the mind through ध्यान and become established in समाधि — ध्यानावस्थित, तद्गतेन मनसा. Their minds are no longer active perceivers, but have become the very mirror of Truth. These योगिनः perceive Him, the Bhagavan who is वेदगम्य — knowable through the वेद, and ध्यानगम्य — accessible through meditation.

His ultimate nature cannot be known — यस्यान्तं न विदुः — not by the सुरगण nor the असुरगण, that is, not by any category of beings, celestial or otherwise. He is beyond time, space, and objects, and His true essence is glorified in the उपनिषद् as सत्, ज्ञान, and आनन्द. To that देव, to that भगवान्, to that supreme ब्रह्मन्, we offer our नमः — our salutations.

May He, out of करुणा, reveal His true nature, for by our own limited effort we cannot grasp the infinite. The देवाः are also symbolic of the इन्द्रियाणि, and their light is referred to as देवदेव, the inner witnessing Self — the प्रत्यगात्मा — while the वेद stands as प्रमाण, the valid means of knowledge. One points to the अन्तरात्मा — the inner Self — the other confirms the परमात्मा. ध्यानावस्था is the culmination of साधना, and ultimately leads to the realization that consciousness is infinite. This verse, thus, encapsulates the entire vision of वेदान्त. 

Every word of this गीता ध्यानम् is filled with devotional spirit, and must be approached with reverence and attention, for true study is not mechanical repetition, but focused remembrance — स्मरण — of the Divine. The word शास्त्र, from the root शास्, means “that which protects by instruction” — शास्ति त्रायते अनेन इति शास्त्रः. Let this verse become that शास्त्र which protects us through its vision.