BHAGAVAD GITA - THE ULTIMATE

This Torrent has Hindi Translations given By two different Authors.

The Bhagavad Gita (Song of God), also more simply known as Gita, is a 700-verse
Hindu scripture that is part of the ancient Sanskrit epic, "The Mahabharata".
But is frequently treated as a freestanding text, and in particular, as an Upani
shad in its own right, one of the several books that constitute general Vedic tr
adition.
It is revealed scripture in the views of Hindus, the scripture for Hindus repres
ents the words and message of God.
The teacher of the Bhagavad Gita is Lord Krishna, who is revered by Hindus as a
manifestation of God (Parabrahman) Himself,and is referred to within as Bhagavan
, the Divine One.
The context of the Gita is a conversation between Lord Krishna and the Pandava p
rince Arjuna taking place in the middle of the battlefield before the start of t
he Kurukshetra War with armies on both sides ready to battle.
Responding to Arjuna's confusion and moral dilemma about fighting his own cousin
s who command a tyranny imposed on a disputed empire, Lord Krishna explains to A
rjuna his duties as a warrior and prince, and elaborates on different Yogic and
Vedantic philosophies, and explains different ways in which the soul can reach t
he supreme being with examples and analogies.
This has led to the Gita often being described as a concise guide to Hindu theol
ogy and also as a practical, self-contained guide to life. During the discourse,
Lord Krishna reveals His identity as the Supreme Being Himself (Svayam Bhagavan
), blessing Arjuna with an awe-inspiring vision of His divine universal form.
The direct audience to Lord Krishna s discourse of the Bhagavad Gita included Arju
na (addressee), Sanjaya (using Divya Drishti (or divine vision) gifted by the sa
ge Veda Vyasa to watch the war and narrate the events to Dhritarashtra), spirit
of Lord Hanuman (perched atop Arjuna s chariot) in his flag and Barbarika, son of
Ghatotkacha, who also witnessed the complete 18 days of action at Kurukshetra.
The Bhagavad Gita is also called Gitopanisad, implying its having the status of
an Upanishad, i.e. a Vedantic scripture.
Since the Gita is drawn from the Mahabharata, it is classified as a Smriti text.
However, those branches of Hinduism that give it the status of an Upanishad also
consider it a sruti or "revealed" text.
As it is taken to represent a summary of the Upanishadic teachings, it is also c
alled "the Upanishad of the Upanishads".
Another title is moksasastra(mok-sa-sastra), or "Scripture of Liberation".
It has been highly praised not only by prominent Indians such as
Mohandas Karamchand Gandhi but also by Aldous Huxley, Albert Einstein, J. Robert
Oppenheimer, Ralph Waldo Emerson, Carl Jung and Herman Hesse.

OVERVIEW OF THE CHAPTERS:

The Gita consists of eighteen chapters in total:
1. Visada Yoga:
Arjuna requests Krishna to move his chariot between the two armies. When Arjuna
sees his relatives on the opposing army side of the Kurus, he loses morale and d
ecides not to fight.
2. Sankhya Yoga:: After asking Krishna for help, Arjuna is instructed that only
the body may be killed, as he was worried if it would become a sin to kill peopl
e (including his gurus and relatives), while the eternal self is immortal. Krish
na appeals to Arjuna that, as a warrior, he has a duty to uphold the path of dha
rma through warfare.
3. Karma Yoga: Arjuna asks why he should engage in fighting if knowledge is more
important than action. Krishna stresses to Arjuna that performing his duties fo
r the greater good, but without attachment to results, is the appropriate course
of action.
4. Jnana Yoga: Krishna reveals that he has lived through many births, always tea
ching Yoga for the protection of the pious and the destruction of the impious an
d stresses the importance of accepting a guru.
5. Karma Vairagya Yoga: Arjuna asks Krishna if it is better to forgo action or t
o act ("renunciation or discipline of action"). Krishna answers that both ways m
ay be beneficent, but that acting in Karma Yoga is superior.
6. Dhyan Yoga: Krishna describes the correct posture for meditation and the proc
ess of how to achieve Samaadhi.
7. Paramahamsa Vijnana Yoga: Krishna teaches the path of knowledge (Jnana Yoga).
8. Aksara-Parabrahman Yoga: Krishna defines the terms brahman, adhyatma, karma,
atman, adhibhuta and adhidaiva and explains how one can remember him at the time
of death and attain his supreme abode.
9. Raja-Vidya-Guhya Yoga: Krishna explains panentheism, "all beings are in me" a
s a way of remembering him in all circumstances.
10. Vibhuti-Vistara-Yoga: Krishna describes how he is the ultimate source of all
material and spiritual worlds. Arjuna accepts Krishna as the Supreme Being, quo
ting great sages who have also done so.

11. Visvarupa-Darsana Yoga: On Arjuna's request, Krishna displays his "universal

form" (Viswarupa), a theophany of a being facing every way and emitting the rad
iance of a thousand suns, containing all other beings and material in existence.
12. Bhakti Yoga: Krishna describes the process of devotional service (Bhakti Yog
a).
13. Ksetra-Ksetrajna Vibhaga Yoga: Krishna describes nature (prakrti), the enjoy
er (purusha) and consciousness.
14. Gunatraya-Vibhaga Yoga: Krishna explains the three modes (gunas) of material
nature.
15. Purusottama Yoga: Krishna describes a symbolic tree (representing material e
xistence), its roots in the heavens and its foliage on earth. Krishna explains t
hat this tree should be felled with the "axe of detachment", after which one can
go beyond to his supreme abode.
16. Daivasura-Sampad-Vibhaga Yoga: Krishna tells of the human traits of the divi
ne and the demonic natures. He counsels that to attain the supreme destination o
ne must give up lust, anger and greed, discern between right and wrong action by
discernment through Buddhi and evidence from scripture and thus act correctly.
17. Sraddhatraya-Vibhaga Yoga: Krishna tells of three divisions of faith and the
thoughts, deeds and even eating habits corresponding to the three gunas.
18. Moksa-Opadesa Yoga: In conclusion, Krishna asks Arjuna to abandon all forms
of dharma and simply surrender unto him. He describes this as the ultimate perfe
ction of life.