:: Introduction 01  :: 

om ajnana-timirandhasya jnananjana-salakaya
caksur unmilitam yena tasmai sri-gurave namah
sri-caitanya-mano-'bhistam sthapitam yena bhu-tale
svayam rupah kada mahyam dadati sva-padantikam
I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisance’s unto him.

vande 'ham sri-guroh sri-yuta-pada-kamalam sri-gurun vaisnavams ca
sri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam
sadvaitam savadhutam parijana-sahitam krisna-caitanya-devam
sri-radha-krisna-padan saha-gana-lalita-sri-visakhanvitams ca

I offer my respectful obeisance’s unto the lotus feet of my spiritual master and unto the feet of all Vaisnavas. I offer my respectful obeisance’s unto the lotus feet of Srila Rupa Gosvami along with his elder brother Sanatana Gosvami, as well as Raghunatha Dasa and Raghunatha Bhatta, Gopala Bhatta, and Srila Jiva Gosvami. I offer my respectful obeisance’s to Lord Krisna Caitanya and Lord Nityananda along with Advaita Acarya, Gadadhara, Srivasa, and other associates. I offer my respectful obeisance’s to Srimati Radharani and Sri Krisna along with Their associates, Sri Lalita and Visakha.

he krisna karuna-sindho dina-bandho jagat-pate
gopesa gopika-kanta radha-kanta namo 'stu te

O my dear Krisna, You are the friend of the distressed and the source of creation. You are the master of the gopis and the lover of Radharani. I offer my respectful obeisance’s unto You.

tapta-kancana-gaurangi radhe vrndavanesvari
vrsabhanu-sute devi pranamami hari-priye
I offer my respects to Radharani whose bodily complexion is like molten gold and who is the Queen of Vrndavana. You are the daughter of King Vrsabhanu, and you are very dear to Lord Krisna.

vancha-kalpatarubhyas ca krpa-sindhubhya eva ca
patitanam pavanebhyo vaisnavebhyo namo namah
I offer my respectful obeisance’s unto all the Vaisnava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.
sri-krisna-caitanya prabhu-nityananda
sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda
I offer my obeisance’s to Sri Krisna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.

hare krisna hare krisna, krisna krisna hare hare
hare rama hare rama, rama rama hare hare.

Bhagavad-Gita is also known as Gitopanisad. It is the essence of Vedic knowledge and one of the most important Upanisads in Vedic literature. Of course there are many commentaries in English on the Bhagavad-gita, and one may question the necessity for another one. This present edition can be explained in the following way. Recently an American lady asked me to recommend an English translation of Bhagavad-gita. Of course in America there are so many editions of Bhagavad-Gita available in English, but as far as I have seen, not only in America but also in India, none of them can be strictly said to be authoritative because in almost every one of them the commentator has expressed his own opinions without touching the spirit of Bhagavad-Gita as it is.

The spirit of Bhagavad-Gita is mentioned in Bhagavad-Gita itself. It is just like this: If we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-Gita should be taken or accepted as it is directed by the speaker Himself. The speaker of Bhagavad-Gita is Lord Sri Krisna. He is mentioned on every page of Bhagavad-Gita as the Supreme Personality of Godhead, Bhagavan. Of course the word bhagavan sometimes refers to any powerful person or any powerful demigod, and certainly here bhagavan designates Lord Sri Krisna as a great personality, but at the same time we should know that Lord Sri Krisna is the Supreme Personality of Godhead, as is confirmed by all great acaryas (spiritual masters) like Sankaracarya, Ramanujacarya, Madhvacarya, Nimbarka Svami, Sri Caitanya Mahaprabhu and many other authorities of Vedic knowledge in India. The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the Bhagavad-gita, and He is accepted as such in the Brahma-samhita and all the Puranas, especially the Srimad-Bhagavatam, known as the Bhagavata Purana (krisnas tu bhagavan svayam). Therefore we should take Bhagavad-Gita as it is directed by the Personality of Godhead Himself. In the Fourth Chapter of the Gita the Lord says:(1)

imam vivasvate yogam proktavan aham avyayam vivasvan manave praha manur iksvakave 'bravit(2) evam parampara-praptam imam rajarsayo viduh
sa kaleneha mahata yogo nastah parantapa(3) sa evayam maya te 'dya yogah proktah puratanah
bhakto 'si me sakha ceti rahasyam hy etad uttamam
Here the Lord informs Arjuna that this system of yoga, the Bhagavad-Gita, was first spoken to the sun-god, and the sun-god explained it to Manu, and Manu explained it to Iksvaku, and in that way, by disciple succession, one speaker after another, this yoga system has been coming down. But in the course of time it has become lost. Consequently the Lord has to speak it again, this time to Arjuna on the Battlefield of Kuruksetra.

He tells Arjuna that He is relating this supreme secret to him because he is His devotee and His friend. The purport of this is that Bhagavad-Gita is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the jnani, the yogi and the bhakta, or the impersonalist, the mediator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new parampara (disciple succession) because the old succession was broken. It was the Lord's wish, therefore, to establish another parampara in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna. He wanted Arjuna to become the authority in understanding the Bhagavad-Gita. So we see that Bhagavad-Gita is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of Krisna, and His intimate friend. Therefore Bhagavad-Gita is best understood by a person who has qualities similar to Arjuna's. That is to say he must be a devotee in a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:

1. One may be a devotee in a passive state;
2. One may be a devotee in an active state;
3. One may be a devotee as a friend;
4. One may be a devotee as a parent;
5. One may be a devotee as a conjugal lover.

Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, we have not only forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi--perfection of one's constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.
How Arjuna accepted this Bhagavad-Gita should be noted. His manner of acceptance is given in the Tenth Chapter:
(12) arjuna uvaca param brahma param dhama pavitram paramam bhavan purusam sasvatam divyam adi-devam ajam vibhum

(13) ahus tvam rsayah sarve devarsir naradas tatha

asito devalo vyasah svayam caiva bravisi me(14) sarvam etad rtam manye yan mam vadasi kesava na hi te bhagavan vyaktim vidur deva na danavah"Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal Divine Person. You are the primal God, transcendental and original, and you are the unborn and all-pervading beauty. All the great sages like Narada, Asita, Devala, and Vyasa proclaim this of You, and now You Yourself are declaring it to me. O Krisna, I totally accept as truth all that You have told me. Neither the gods nor the demons, O Lord, know Thy personality." (Bg. 10.12-14).