Srimad Bhagavad Gita -Ramanujacharya 1

Srimad Bhagavad Gita -Ramanujacharya

Chapter-1 : Arjuna Vishad Yoga

Arjuna's Grief



yat padāmbhoruha dhyāna vidhvasta śeṣa kalmaṣaḥ
vastutām upayāto'ham yāmuneyam namāmi tam

I bow to the renowned Yamunacharya; by meditating upon whose lotus-like feet all my mental obstacles without exception were absolved, and I was thus led to enlightenment.

The Nature of The Supreme Being

Nārāyaṇa is the Consort of Sri, He is absolutely auspicious and is the antithesis of all that is evil. His essential nature consists of Being (sat), Consciousness (cit) and Bliss (ānanda) and these characteristics distinguish Him from all other beings. He is veritably a great ocean of innumerable auspicious attributes which are intrinsic to His nature and cannot be surpassed — some of them being; omniscience, omnipotence, sovereignty, energy, creative- potency and glory.

Nārāyaṇa has a divine form, which is both pleasing and appropriate. His form is inconceivable, indescribable, [1] divine, eternal and immaculate. He is a repository of limitless perfections such as radiance, beauty, fragrance, tenderness, pervading sweetness and youthfulness. The Lord is adorned with suitable divine ornaments which are diverse, infinite, amazing, eternal, flawless, unlimited and holy.

Śrīman Nārāyaṇa possesses appropriate divine weapons. They are countless, of fantastic potency, eternal, impeccable and matchlessly auspicious. He is the Beloved of Śrī, whose eternal and immaculate nature, attributes, glory, sovereignty and virtues, unsurpassed and countless, are all agreeable and worthy of Him. The feet of the Lord are constantly adored by countless numbers of perfected beings (Suris) whose nature, existence and activities are in accordance with His will and whose numerous qualities such as knowledge, action and glory are eternal, impeccable and unsurpassed. All of these beings work joyously in complete subservience to Śrīman Nārāyaṇa.


References and Context

  1. All the Scriptures state that the Supreme reality is “Inconceivable” therefore every description given subsequentlyneeds to be understood as an approximation (arthavāda) in order to glorify that Supreme reality and not a definitive theological statement.