Srimad Bhagavad Gita -Ramanujacharya 600

Srimad Bhagavad Gita -Ramanujacharya

Chapter-18 Mokṣa Sannyāsa Yogaḥ

Commentary Delusion or misapprehension here means (a) the misconception that the Atman is the Prakrti (body-mind complex) which is actually the non-self; (b) the lack of understanding that all sentient and insentient entities, constitute the ‘vesture’ of the Divine who is their antarātman (inner-self). (c) The notion that works, both obligatory (nitya-karma) and periodic (naimittika-karma), cause bondage when in fact they are a means for attaining the Supreme Being — when done as service to Him. All such misapprehension is now destroyed. The summary of Arjuna’s insight into the teaching is — Self-realisation is the understanding that the Jivātman is the knower and thus different from Prakrti [that which is known as an object] and is essentially free from the Modes of Material Nature. The Jivātman is essentially subservient and completely dependant upon the Supreme Person and is ruled by Him. The true knowledge of the Supreme Being is the understanding that He is designated by the expression ‘Para-Brahman’ and He is a vast ocean of all auspicious, excellent attributes such as knowledge, strength, glory, valour, creativity, radiance etc., which are unbounded and intrinsic to Him. His essential nature consists solely of goodness. He is the absolute antithesis of all that is evil. The origination, sustentation and dissolution of the entire universe are His sport. Sri Krishna is Vasudeva, the Supreme Being, known from the Vedanta and reached only by service (upāsana), in the form of Bhakti. Bhakti can be attained by the control of the senses and the mind, rejecting prohibited acts and performing obligatory works (nitya-karma) and periodic works (naimittika-karma) purely as Divine Service (kainkaryam). Bhakti is to be developed day after day through the regular practice of discrimination between the higher and lower truths.