Preface

The primary mission of the Divine Incarnations (Avatara Purushas) is to demonstrate, through their own lives, the ideal way in which human beings should live in this world. Every Divine Incarnation has imparted spiritual wisdom to humanity in the simplest possible manner. They have made the loftiest philosophical truths accessible so that they may be understood by everyone.

The Srimad Bhagavad Gita is likewise distinguished by the simplicity of its method of instruction. If one reads the original teachings in a language familiar to oneself, it becomes evident that the greater part of its message can be readily understood. Whenever the Lord presents a particular doctrine in one place, He explains the same principle in several other places and from different perspectives, so that its true meaning may become perfectly clear.

The Bhagavad Gita is the divine dialogue between Lord Sri Krishna and Arjuna, delivered on the battlefield of Kurukshetra. It was not a discourse addressed to an assembly of scholars; rather, it was a direct spiritual instruction given by the Lord to a warrior who stood overwhelmed by moral conflict at one of the most critical moments of his life. It is therefore natural to ask how this sacred dialogue came to be preserved and transmitted to the world exactly as it was spoken.

According to the spiritual tradition of India, whenever a Divine Incarnation descends to earth, there also appears a great sage endowed with divine vision to faithfully record and preserve the life and teachings of that Incarnation. Just as Sage Valmiki appeared to immortalize the life of Lord Sri Rama, Sage Vyasa appeared to record the divine acts and teachings of Lord Sri Krishna. Blessed with extraordinary spiritual insight, Vyasa possessed the ability to perceive the thoughts and actions of Lord Sri Krishna exactly as they occurred, whether He was physically near or far.

By the grace of Sage Vyasa, Sanjaya was temporarily endowed with divya drishti (divine vision) and divya shravana (divine hearing). Through these extraordinary faculties, he was able to witness the events unfolding on the battlefield of Kurukshetra as though he were personally present, and to narrate them faithfully to King Dhritarashtra. Thus, while Arjuna directly received the nectar of the Bhagavad Gita from the lips of Lord Sri Krishna, Vyasa and Sanjaya also partook of that same divine wisdom through the grace bestowed upon them. Vyasa preserved it in writing, while Sanjaya conveyed it orally.

At this point, a natural question arises: Did Sanjaya truly possess the extraordinary ability to see and hear events occurring at a great distance? The science of Yoga offers a profound perspective on this question. According to Yogic teaching, the two physical eyes are not the only instruments of perception available to human beings. Within every individual lie subtle faculties capable of transcending the ordinary limitations of space and time. Through sustained discipline, mental concentration, and dedicated Yogic practice, these dormant capacities may gradually awaken. On rare occasions, owing to exceptional circumstances in nature, such latent abilities may even manifest spontaneously in certain individuals.

Several remarkable incidents reported from different parts of the world have often been cited as thought-provoking examples of these hidden human potentials. Many years ago, a man in the United States was reported to possess the ability to perceive events occurring thousands of miles away through what was described as mental vision. It was further claimed that some of the images he perceived appeared on photographic film. Such reports stimulated considerable interest in the study of the hidden capacities of the human mind and perception.

Similarly, in another reported case, a man who suffered a severe head injury in a motor vehicle accident was said to have developed the unusual ability, after regaining consciousness, to hear radio broadcasts originating from a distant transmitting station. Although medical examinations revealed no visible structural changes in his ears, it was suggested that the accident may have awakened a previously dormant sensory faculty.

In yet another reported incident, a woman who sustained injuries after falling from the upper floor of a building claimed that she was able to see stars during daylight. In reality, the stars remain present in the sky throughout the day; they are simply concealed from ordinary vision by the brilliance of sunlight. This account has therefore been cited as suggesting that, if the sensitivity of human vision were greatly enhanced, it might become possible to perceive what normally remains beyond the range of ordinary sight.

Although these reports cannot be regarded as conclusive scientific proof of the divine powers attributed to Sanjaya, they nevertheless invite thoughtful reflection on the possibility that the human senses may possess capacities far beyond those ordinarily experienced. The traditional science of Yoga maintains that such subtle faculties may be awakened through disciplined spiritual practice, mental purification, meditation, and above all, divine grace.

Thus, while Sanjaya’s divya drishti (divine vision) and divya shravana (divine hearing) were indeed extraordinary gifts uniquely bestowed upon him, the fundamental potential for such higher perception is not considered foreign to human nature. According to the Yogic tradition, these latent powers exist as seeds within every human being. Yet their complete awakening requires not only sincere personal effort but also the grace and guidance of an enlightened master such as Sage Vyasa. It is this profound truth that both the Yogic tradition and these thought-provoking accounts seek to illuminate.

The Bhagavad Gita forms an integral part of the great epic, the Mahabharata. It appears in the Bhishma Parva, spanning Chapters 25 to 42. The Gita consists of eighteen chapters containing a total of seven hundred verses (shlokas).

In the Hindu tradition, three scriptures are universally regarded as the fundamental authorities of Vedanta. Collectively, they are known as the Prasthana Traya, meaning “the Three Foundational Scriptures.” These are the Upanishads, the Brahma Sutras, and the Bhagavad Gita.

The Upanishads are derived from the four Vedas, whereas the Bhagavad Gita is a part of the Mahabharata. Nevertheless, the Gita itself is revered as an Upanishad, because it embodies the very essence of all the Upanishads. If the Upanishads are compared to sacred cows, the Bhagavad Gita may be likened to the nourishing milk obtained from them—the distilled essence of their wisdom.

The Bhagavad Gita serves as an unfailing guide for both worldly life (Iha) and spiritual liberation (Para). One who has thoroughly understood the teachings of the Gita need not be concerned about separately mastering the profound doctrines contained in the Upanishads. The subtle truths of the Upanishads, which are often difficult for many to comprehend, have been presented with remarkable clarity and simplicity by Lord Sri Krishna in the Bhagavad Gita. There is virtually no philosophical or spiritual principle concerning either worldly welfare or ultimate liberation that is not encompassed within its teachings.

One of the greatest distinctions of the Bhagavad Gita is that it simultaneously possesses the authority of both Shruti and Smriti. To appreciate this unique status, it is first necessary to understand the meaning of these two terms.

The Upanishads are classified as Shruti, literally meaning “that which is heard.” They were transmitted orally from teacher to disciple through an unbroken tradition of listening and memorization. Despite being preserved across countless generations, their wording has remained unchanged. Neither their language nor their essential truths are subject to alteration. Thus, Shruti represents eternal and immutable revelation.

Smriti, on the other hand, literally means “that which is remembered.” It comprises the codes of conduct, social regulations, ethical principles, and legal traditions governing human society. Authentic Smritis are always founded upon the eternal truths revealed in the Shruti. Unlike Shruti, however, Smriti is not immutable. Its practical applications may be revised according to changes in time, place, and social circumstances. Wise sages or assemblies of learned scholars have, from time to time, adapted these codes to meet the evolving needs of society. Thus, Smriti represents those principles of social order that are capable of appropriate modification while remaining rooted in eternal truth.

The Srimad Bhagavad Gita uniquely embodies both Shruti and Smriti. It is Shruti because it expounds the eternal truth of the Supreme Reality with unsurpassed clarity. It reveals Sanatana Dharma, the eternal way of life that is in harmony with the Absolute Truth. Through the Bhagavad Gita, one may learn the principles of Sanatana Dharma in their pure and authentic form.

At the same time, the Gita also explains the proper organization of society, the duties of individuals, and the principles by which human life should be conducted. In this sense, it also functions as Smriti. Unlike other Smritis, however, whose social regulations may undergo revision according to changing historical conditions, the Bhagavad Gita itself requires no alteration. This is because its teachings are founded upon universal principles that remain relevant for all ages and all societies. In a world that is constantly changing, the Gita expounds those eternal truths that never change. For this reason, it stands as a timeless Smriti, offering guidance that remains equally applicable to every generation and every human society.

Every Shastra (sacred scripture) comprises two essential aspects: Upapatti and Anushthana. In modern terminology, these may be described as Theory and Practice, respectively.

Upapatti is the establishment of truth through reason and logical inquiry, whereas Anushthana is the practical application of that truth in one’s daily life.

If Brahma Jnana (the knowledge of the Absolute) remains merely a theoretical concept for an ordinary person, it yields little real benefit. The knowledge of Brahman is not intended to remain an abstract philosophy; it is meant to be lived. When an individual embodies this knowledge in everyday life through sincere practice, it becomes Yoga Shastra—the science of spiritual living.

If a manual labourer understands the teachings of the Bhagavad Gita, he will perform his work with greater skill and dedication. If a farmer understands the philosophy of the Gita, he will become a better cultivator. If a merchant lives according to its principles, he will become an honest and successful businessman. If government officials understand the Gita, they will discharge their responsibilities with integrity and efficiency. If teachers are guided by its wisdom, they will become exemplary educators. In short, every person who studies the Bhagavad Gita and puts its teachings into practice becomes a nobler human being. Such a person is rightly called a Yogi, for Yoga signifies excellence in life and action.

Yoga is the discipline and refinement of the mind. A mind overcome by weakness, sorrow, or despair cannot be said to be established in Yoga. One who is overwhelmed by mental agitation is not a Yogi. This naturally raises a question: why is the first chapter of the Bhagavad Gita entitled “Arjuna Vishada Yoga” (“The Yoga of Arjuna’s Despondency”)?

The answer lies in the nature of Arjuna’s sorrow. Ordinarily, human sorrow arises from unfulfilled worldly desires—the feeling that one’s possessions, pleasures, or achievements are insufficient. Arjuna’s grief, however, was of an entirely different order. His attachment to worldly enjoyments had already vanished. He declared that he desired not even the sovereignty of the three worlds. His anguish arose because he could no longer discern his true duty. Should he fight, or should he withdraw? Unable to determine the righteous course of action, he was plunged into deep inner conflict. Life itself seemed an unbearable burden, and he lamented this condition. His sorrow was therefore not born of worldly attachment but of profound detachment, spiritual awakening, and an intense longing for divine guidance. In this sense, Arjuna’s grief prepared him for the path of Yoga. Thus, his sorrow itself is rightly described as a form of Yoga.

The eighteen chapters of the Bhagavad Gita may further be grouped under four principal paths of Yoga: Karma Yoga, Raja Yoga, Bhakti Yoga, and Jnana Yoga. Throughout the Gita, Lord Sri Krishna never suggests that one of these paths is superior or inferior to another. Instead, He harmoniously integrates them. He unites selfless action with the highest wisdom, presents devotion and knowledge as complementary rather than contradictory, and elsewhere identifies Yoga and devotion as inseparable. Thus, none of these Yogas precedes or succeeds another; none is higher or lower than the rest. Their true significance lies in their harmonious integration. When all four Yogas are practised together in a balanced manner, the supreme purpose of human life (Purushartha) is fulfilled. Because Lord Sri Krishna beautifully reconciles and unites these four paths, He is reverently known as Yogeshvara—the Lord of Yoga.

The Vedas contain four celebrated Mahavakyas (“Great Sayings”). A Mahavakya reveals the essential relationship between the Paramatman (the Supreme Self) and the Jivatman (the individual self). Among these, the Mahavakya “Tat Tvam Asi” (“That Thou Art”) occupies a place of special significance. The Srimad Bhagavad Gita may be regarded as the most comprehensive exposition of this profound declaration.

The eighteen chapters of the Gita are traditionally divided into three groups of six chapters each, known as the Trishatka. The first Shatka (Chapters 1–6) primarily explains the nature of the individual self (Jiva) represented by the word “Tvam” (“Thou”) in the Mahavakya. The second Shatka (Chapters 7–12) expounds the nature of the Supreme Reality (Paramatman) represented by the word “Tat” (“That”). The third Shatka (Chapters 13–18) elucidates the meaning of the word “Asi” (“Art”), revealing the essential unity and identity of the individual self with the Supreme Self.

Thus, the Srimad Bhagavad Gita stands as the most authoritative and systematic commentary on the Mahavakya “Tat Tvam Asi,” revealing in a comprehensive manner the eternal relationship between the individual soul and the Supreme Reality.

Numerous commentaries (Bhashyas) have been written on the Srimad Bhagavad Gita. If the Bhagavad Gita is compared to a flawless mirror, each commentary may be likened to the reflection seen in that mirror. Just as the reflection faithfully corresponds to the face before it, each commentator perceives and expounds the Gita according to his own spiritual insight and philosophical perspective. Thus, the Gita possesses the remarkable capacity to reveal profound truths to seekers of every tradition while preserving its own eternal message.

The Bhagavad Gita is a scripture that teaches the path to Moksha (liberation). Among all sacred scriptures, those that reveal the way to liberation occupy the highest place. The means to attain that supreme goal is Yoga. Accordingly, the Bhagavad Gita systematically presents the three principal paths of Karma Yoga, Bhakti Yoga, and Jnana Yoga.

A bird flies only when it possesses two wings and a tail. In the same way, for the individual soul (Jiva) to attain the Supreme Reality (Paramatman), Jnana (Knowledge) and Bhakti (Devotion) serve as its two wings, while Karma Yoga acts as the balancing tail that enables steady and harmonious flight. Indeed, all spiritual disciplines may be understood as being comprehended within these three paths.

Some scriptures emphasize the transcendental reality to such an extent that they encourage one to withdraw from worldly life. Others concern themselves almost exclusively with worldly existence, paying little attention to the spiritual dimension. The Bhagavad Gita, however, establishes a perfect harmony between the two. It teaches that worldly life (Iha) and spiritual realization (Para) are not mutually opposed. One who lives righteously and fulfils one’s worldly responsibilities becomes worthy of the Supreme, while one who is firmly established in the Supreme becomes an even greater blessing to the world. Thus, the Gita reveals the essential unity between worldly duty and spiritual realization.

The human mind functions through three fundamental faculties: action, emotion, and knowledge. These are traditionally known as Iccha Shakti (the power of will), Kriya Shakti (the power of action), and Jnana Shakti (the power of knowledge). The harmonious development of all three is essential for the complete refinement of human character. The Bhagavad Gita provides a systematic and balanced discipline for cultivating each of these powers to perfection.

The ultimate purpose of the Bhagavad Gita is to transform the human being into a complete and perfected person. Therefore, for all who aspire to attain fullness of character, spiritual maturity, and perfection in life, the Srimad Bhagavad Gita stands as a universal scripture.

For this reason, the Srimad Bhagavad Gita is rightly revered as the “Sarvagata Shastra”—the Universal Scripture, whose teachings are applicable to all people, at all times, and under all circumstances.