First of all, I would like to congratulate you on your choice in selecting and reading this book. The very fact that you have chosen this work, with the desire to study the rare treasure of wisdom known as the Bhagavad Gita, indicates that the time has come for the grace of the Lord to reach you.
About Srimad Bhagavad Gita
The Bhagavad Gita, comprising about 700 verses, forms a part of the Mahabharata.
It is the essence of the sacred dialogue in which Lord Krishna, on the battlefield of Kurukshetra, takes time to dispel Arjuna's hesitation. In that tense and critical moment, the Lord removes Arjuna's doubt, imparts essential spiritual knowledge, dispels his ignorance, clarifies his understanding, and prepares him for the war.
In our Indian epics, this wisdom concerning the soul broadly referred to as the "Gita" appears in nearly forty different contexts, under various names, at different times and eras: spoken by Rama, by Vasishta, by Ashtavakra, by Ribu, and by Krishna himself to Uddhava, among others.
However, the teaching cherished by countless seekers and revered as the Srimad Bhagavad Gita is regarded as supreme among them all. The reason is clear: it was spoken directly by Lord Sri Krishna, composed by Sage Vyasa, and preserved in the Mahabharata by Maha Ganapati.
Structure and Teachings After describing the battlefield, the assembled armies, and the mental state of Arjuna, the Lord's instruction begins. In the second chapter, Krishna presents His teachings in a concise form and thereafter elaborates on them in subsequent chapters, in accordance with Arjuna's evolving state of mind.
In the second chapter itself, the Lord explains the uniqueness of the soul how it is distinct from the body, and what its essential characteristics and nature are.
In the chapters that follow (Chapters 3 to 9), Lord Krishna explains how one may organize life properly, how to practice spiritual discipline, and how to continue one's inner journey. He describes the ultimate purpose of human life Purushartha, the supreme goal and the various paths through which it may be attained.
In general, these paths may be understood as follows:
Karma Yoga for those who lead the life of a householder,
Jnana Yoga for ascetics and seekers of knowledge;
Bhakti Yoga for those immersed in God-consciousness;
Dhyana Yoga for practitioners of meditation;
Raja Yoga, through the awakening of Kundalini.
Tyaga Yoga, by totally surrendering to the creator.
A question naturally arises: Which of these paths is best for us? Though there are many paths, the best one is that which comes to an individual, aligned with his nature, character, and way of life. Lord Krishna himself affirms that performing one's duties through Karma Yoga-without expectation of reward, and as an offering to God is an excellent path.
Therefore, it is not necessary for everyone to pursue only what is considered the "highest" path. Each person may seek the Lord in the way most suited to them, with the supreme aim of attaining Purushartha.
An important assurance given here is that even if one follows more than one path, all the spiritual benefits accrued will be retained. Even if one abandons a particular path and adopts another, nothing is lost. Every sincere effort bears fruit.
Another question then arises: If a person's efforts toward realizing God remain incomplete in this lifetime, are those efforts wasted upon death? Arjuna asks this very question, and the Lord answers clearly: none of the effort is ever lost. The spiritual progress made will carry forward, and in future births, the seeker will again be given the opportunity to move closer to the Lord.
In the eighth chapter, the Lord explains how the soul departs at the time of death, and how one's final state of consciousness influences the next birth.
In the chapters that follow (Chapters 10, 11, and 15), the Lord reveals His glories, His various manifestations, and his supreme cosmic form.
Chapter 12 describes the form of devotion that is most pleasing to the Lord. Chapters 13 and 14 explain what must be understood and practiced in this life: what is kshetra (the body), what is kshetrajna (the knower of the body or soul), the three fundamental qualities (gunas) that shape human nature, and the distinction between divine and demonic tendencies. These teachings are presented as a distilled essence, drawn from many Upanishads.
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