Bhagavad Geeta commentaries are grouped according Vedanta schools

Bhagavad Geeta commentaries are grouped according Vedanta schools

Commentaries on the Gita being very many in number, there is the possibility of their contradicting one another. Can contradictory ideas be at the same time soul-elevating ideas? This is the question that naturally rises to one’s mind. In the midst of seeming discord, some kind of concord perhaps lies hidden deep below. If the position of a mirror is granted to the Gita, the commentaries are the various reflections cast on it. Everybody sees his own face reflected therein. The reflecting mirror alone is the factor common to all of them. Even so the ideas which are basic to all the commentaries are found in the Gita. If the basic idea is not there in the Gita, the commentary then becomes heterodox. Whichever commentary dares to transgress the bounds of the fundamental principles runs the risk of being rejected as unorthodox. Varieties of views are permissible within the bounds of orthodoxy. One may view the Gita as the philosophy of love. Another may maintain that it is a manual of pure knowledge. A third may with equal vehemence contend that the Gita expounds the philosophy of yoga. We may come across a commentator who clings to the view that mundane matters receive no mention at all in the Gita. It is also possible for us to come by an opponent who holds a view diagonally opposite to the abovementioned commentator; according to him the sole concern of the Gita is with this mundane world where one is expected to live a rich and intensive life; the hereafter may severely be left alone to take care of itself. Students of politics there are who find political philosophy occupying the foremost place in the Gita, Warriors have not lagged behind the others in proclaiming that the Gita is solely a science of warfare. The commentaries enumerated so far, come under no particular classification each of them stands by itself.

The accredited commentators are usually grouped into upholders of three systems—Advaita, Visishtadvaita and Dvaita. Their perspective convictions and dispositions are made manifest through one or the other of these three systems. The expositions of the Gita they make, take their colourings from these three schools of thought. It cannot, however, be maintained that the views held by all the Advaitins are all of the same pattern. Several of them have expressed varying shades of opinion. Even in regard to the very definition of Advaita they do not all agree. Turning now to the Visishtadvaita we find the position to be more or less the same. Within the jurisdiction of this system of philosophy divergent ideas can be traced. The position of the Dvaita is in no way different. Within its fold its adherents have their own peculiarities. Each commentator maintains a missionary zeal to propagate his favourite ideas. Among the champions of the Advaita system, Sankara stands foremost. To the Visishtadvaitins the uncontested leader is Ramanuja. The Dvaitins in their turn look up to Madhva for guidance. These three Acharyas have been recognized as the chief promulgators of the three systems of philosophy. Their commentaries on the Gita form the basis of this classification. Sri Krishna is the embodiment of broadmindedness, deep wisdom and great tolerance. A true student of the Gita and a loyal commentator are expected to approximate to Him.

Source: Srimad Bhagavad Geeta-Commentary by Swami Chidbhavananda