The Gitartha - sagraha of Sri Yamunacarya 1) In the scripture known as the Bhagavad Gita, Narayana, the Supreme Brahman,

is declared. He is attainable by Bhakti alone, which is to be brought about by the observance of one's own Dharma, aquisition of knowledge and renunciation of attahment. 2) In the first hexad, the performance of desireless Karma and Jna, with the practice of Yoga in view, is enjoined for the realisation of the self. 3) In the middle hexad, Bhakti Yoga, which can be brought by Karma and Jana is treated for the attainment fo the exact knowledge of Bhagavan, the Supreme Being, as He is. 4) In the last hexad, which subserves the two preceding hexads, is treated matter (Pradhana) in the primordial condition, matter in its evolved state, the self (Purusa), and Isvara the Ruler of all. Besides, the disciplines relating to work, to knowledge and to devotion are again dealt with by way of supplmenting and completing what has been taught earlier. 5) The treatise was initiated for the sake of Arjuna, who was overtaken by misplaced love and compassion and also perplexity as to what was Dharma and what Adharma, and who took refuge in Sri Krsna. 6) The knowledge of Sankya and Yoga, which comprehend in their scope the eternal self and disinterested activity respecevely, leading to the state of steady wisdom, is taught in the second chapter for removing Arjuna's delusion. 7) In the third chapter is taught the neen for the performance of works without attachment to any fruits other than the pleasure of the Lord and for the protection of the world, ascribing the agency to the Gunas or placing it in the Lord of all. 8) In the fouth chapter the following matters are treated: His nature is explained by the way. Next it is taught that Karma Yoga has an aspect other than action, i.e., knowledge - aspect. The varieties of Karma Yoga and the eminence of knowledge in it, are emphasised. 9) In the fifth chapter are set forth the ease and quick effeciacy of Karma Yoga, some its elements and the mode of knowledge of Brahman, i.e., the individual self. 10) In the sixth chapter are taught the practice of Yoga (concentration and meditation), the foufold divisions of (successful) Yogins, the means to success in Yoga, and the supremacy of Yoga concerning Himself. 11) In the seventh chapter is taught the exact knowledge of Himself, His concealment by the Prakati, the surrender to Him as the means to overcome this, observations on various types of devotees and the superiority of the man of wisdom among these devotees. 12) In the eight chapter are discussed the distinctions of what are to be understood and acquired by each of the three clasess of devotees - those whko are after prosperity, after the true nature of the self and after the feet of the Lord. 13) In the ninth chapter are treated His own eminence, His undiminished supremacy as the Divine even whe He assumes embodiments as Incarnations, the exellence of Mahatmas or devotees who seek God alone, and the discipline of Bhakti of devotion to God. 14) In the tenth chapter are described in detail the infinite auspicious attributes of the Lord and His absolute control over everything, so as to generate and develop Bhakti or devotion to God in the minds of aspirants.

15) In the eleventh chapter, it is stated that the divine eye which can give an immediate vision of Him as He is, was given to Arjuna, and accordingly it is stated that Bhakti is the only means of knowing and attaining Him in the way described. 16) In the twelfth chapter, are taught the superiourity of Bhakti Yoga, the means thereto, the direction for the one unqalified to meditate on the self, the details of the qualities to be acuiried and modes of Sadhana to be practised for that end, and the immense love of the Lord for the devotees.

17) In the thirteen chapter, the nature of the body, the means for the realisation of the self, investigation of the nature of the self, the cause of bondage, and the discrimination between the self and the body are dealt with.

18) In the fourteenth chapter are explained the various ways in which the Gunas bind the self, how they are the agents in respect of all works, and how to eliminate their hold. It also explains how the Supreme Person is the basis of all the three ends attainable, namely heavenly, soverginity, the abidance in the pristine state of the self, and dwelling in the Lord.

19) In the fifteenth chapter in Supreme Person is declared to be other than the self both in Its state of conjunction with non - conscient matter and in Its state of pristine purity, because He pervades, sustains and rules over them and the universe.

20) The sixteenth chapter deals first with the disctinctioin between the divine nature and the demoniac natures in order to establish what is truth and what is right conduct, which can be attained by submission to the Sastras.

21) In the seventeenth chapter the following are dealt with: what are not ordained by the Sastras and for that reason wholly demoniac; what are ordained in the Sastras as varied in accordance with the Gunas; and the characteristic of what are established in the Sastras as threefold in terms of 'Aum', 'Tat', 'Sat'.

22) The last chapter presents the mental state required for ascribing the agency to the Lord, the necessity of cultivating the Sattvic quality, the spiritual culmination of discharging one's duties, and Bhakti Yoga which forms the essence of the Gita Sastra.

23) Karma Yoga is resorting to austerity, pilgrimage, charities, sacrifices and such other acts. Jana Yoga is the abidance in the purified self by those who have controlled their minds.

24) Bhakti Yoga is abidance in meditation and other forms of adoration with one - pointed love for the Supreme Being. The three Yogas are interconnected.

25) The obligatory and occasional works are associated with all the three Yogas, as they are of the form kof worship of the Supreme Being. All these Yogas serve as the means for the vision fo the self through Yoga. But Bhakti Yoga can be practised even before gaining the vision of the self. The aspirans can repeat His name, sing hymns, visti holy places, etc., even with superficial love of the Lord.

26) When one's nescience is removed and one perceives the self as subservient to the Supreme, one attains supreme devotion and through it alone reaches His realm. There is Vaidhi - bhakti or discipline - bound devotion, next Para - bhakti (higher devotion of love) and then the final stage Parama - bhakti or pre-eminently suprem love.

27) Bhakti Yoga helps to attaing prosperity or comprehensive sovereginty, if one desires ti. If
one desires the self, all these three Yogas serve that purpose, which consist in the attainment of pure Isolation (Kaivalya).

28) The attitude, that the Bhagavan is the ultimate end, is common to all these types of devotees. But if one aspires exlusively for the Lord overlooking the other two till such attainment, the attains Him completely.

29) The Jani is one who is exclusively devoted to the Lord. His very existence dpends on Him. Contact with Him is his only joy, separation from Him is his only grief. His thought is focused on Him alone.

30) When one has begun to find life's sole satisfaction in meditation on the Lord, the vision of Him through such meditation, speaking about Him, saluting Him, singing about Him and praising Him - then the operation of the senses, intellect, mind and vital forces get concentrated on Him.

31) Looking upon all disciplines from performnces of duties to the practice of Bhakti as meant only for pleasing the Lord and not with any extraneous motive, one should abandon all dependence on any other means than Him (the Supreme Person), and remain without any fear of inedaquacy of such resignation in respect of his salvation. (The doctrine of Prapati is taught in this verse).

32) Such a person finds his sole happiness in exclusive and continual service to God. He attains His realm. This work (Gita - Sastra) is meant mainly for such a devotee. Such is the summary of the meaning of the Gita.