Bhagavad-gita is also known as Gitopanishad. It is the essence ofVedic knowledge and one of themost important Upanishads 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 explainedin the following way. Recently anAmerican 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 speakerof Bhagavad-gita is Lord Sri Krishna. 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 orany powerful demigod, and certainly here bhagavan designates Lord Sri Krishna as a great personality, but at the same time we should know that Lord Sri Krishna is the Supreme Personality of Godhead, as is confirmed by all great acaryas (spiritual masters) like Shankaracarya, 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 (krishnas 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 (4.1–3) the Lord says: imam vivasvate yogam proktavan aham avyayam vivasvan manave praha manur iksvakave ’bravit evam parampara-praptam imam rajarsayo viduh sa kaleneha mahata yogo nastah parantapa 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-godexplained it to Manu, and Manu explained it to Ikshavaku, and in that way, by disciplic 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 Kurukshetra. He tells Arjuna that He is relating this supreme secret to him because Arjuna 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 meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new parampara (disciplic 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 Arjunawas a devotee of the Lord, a direct student of Krishna, 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. As soon as one becomes a devotee of the Lord, he also has 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:

Chapter One: Observing the Armies on the Battlefield of Kurukshetra. As the opposing armies stand poised for battle, Arjuna, the mighty warrior, sees his intimaterelatives, teachers and friends in both armies ready to fight and sacrifice their lives. Overcome by grief and pity, Arjuna fails in strength, his mind becomes bewildered, and he gives up his determination to fight. Chapter Two: Contents of the Gita summarized. Arjuna submits to Lord Krishna as His disciple, and Krishna begins His teachings to Arjuna by explaining the fundamental distinction between the temporary material body and theeternal spiritual soul. The Lord explains the process of transmigration, the nature of selfless service to the Supreme and the characteristics of a self-realized person

Chapter Three: Karma-yoga. Everyone must engage in some sort of activity in this material world. But actions can either bind one to this world or liberate one from it. By acting forthe pleasure of the Supreme, without selfish motives, one can be liberated from the law of karma (action and reaction) and attain transcendental knowledgeof the self and the Supreme. Chapter Four: Transcendental knowledge. Transcendental knowledge - the spiritual knowledge of the soul, of God, and of their relationship - is both purifying and liberating.Such knowledge is the fruit of selfless devotional action (karma-yoga). The Lord explains the remote history of the Gita, the purpose and significance of His periodic descents to the material world, and the necessityof approaching a guru, a realized teacher

Chapter Five: Karma-yoga - Action in Krishna Consciousness. Outwardly performing all actionsbut inwardly renouncing their fruits, the wise man, purified by the fire of transcendental knowledge, attains peace, detachment, forbearance, spiritual vision and bliss. Chapter Six: Dhyana-yoga. Ashtanga-yoga, a mechanical meditative practice, controls the mind and senses and focuses concentration on Paramatma (the Supersoul, the form of the Lord situated in the heart). This practice culminates in samadhi, full consciousness of the Supreme. Chapter Seven: Knowledge of the Absolute. Lord Krishna is the Supreme Truth, the supreme cause and sustaining force of everything, both material and spiritual. Advanced souls surrender unto Him in devotion, whereas impious souls divert their minds to other objects of worship.

Chapter Eight: Attaining the Supreme. By remembering Lord Krishna in devotion throughout one's life, and especially at the time of death, one can attain to His supreme abode, beyond the material world. Chapter Nine: The most confidential knowledge. Lord Krishna is the Supreme Godhead and the supreme object of worship. The soul is eternally related to Him through transcendental devotional service (bhakti). By reviving one's pure devotion one returnsto Krishna in the spiritual realm. Chapter Ten: The Opulence of the Absolute. All wondrous phenomena showing power, beauty, grandeur or sublimity, either in the material world or in the spiritual, are but partial manifestations of Krishna's divine energies and opulence. Asthe supreme cause of all causes and the support and essence of everything, Krishna is the supreme object of worship for all beings.

Chapter Eleven: The Universal Form. Lord Krishna grants Arjuna divine vision and reveals His spectacular unlimited form as the cosmic universe. Thus He conclusively establishes His divinity. Krishna explains that Hisown all-beautiful humanlike form is the original form of Godhead. One can perceive this form only by pure devotional service. Chapter Twelve: Devotional Service (Bhakti-yoga). Bhakti-yoga, pure devotional service to Lord Krishna, is the highest and most expedient means for attaining pure love for Krishna, which is the highest end of spiritual existence. Those who follow this supreme path develop divine qualities. Chapter Thirteen: Nature, the Enjoyer and Consciousness. One who understands the difference between the body, the soul and the Supersoul beyond them both attains liberation from this material world.

Chapter Fourteen: The Three Modes of Material Nature. All embodied souls are under thecontrol of the three modes, or qualities, of material nature: goodness, passion and ignorance. Lord Krishna explainswhat these modes are, how theyact upon us, how one transcends them, and the symptoms of one who has attained the transcendental state. Chapter Fifteen: The Yoga of theSupreme Person. The ultimate purpose of Vedic knowledge is to detach oneself from the entanglement of the material world and to understand Lord Krishna as the Supreme Personality of Godhead.One who understands Krishna's supreme identity surrenders unto Him and engages in His devotional service. Chapter Sixteen: The Divine and Demoniac Natures. Those who possess demoniac qualities and who live whimsically, without following the regulations of scripture, attain lower births and further material bondage.

Chapter Seventeen: The Divisions of Faith. There are three types of faith, corresponding to and evolving from the three modes of material nature.  Acts performed by those whose faith is in passion and ignorance yield onlyimpermanent, material results, whereas acts performed in goodness, in accord with scriptural injunctions, purify the heart and lead to pure faith in Lord Krishna and devotion to Him. Chapter Eighteen: Conclusion - The Perfection of Renunciation. Krishna explains the meaning of renunciation and the effects of the modes of nature on human consciousness and activity. He explains Brahman realization, the glories of the Bhagavad-gita,and the ultimate conclusion of the Gita: the highest path of religion is absolute, unconditional loving surrender unto Lord Krishna, which frees one from all sins, brings one to complete enlightenment, and enables one to return to Krishna's eternal spiritual abode.

1st copy then edit then post here

what

The Bhagavad- Gita is considered by eastern and western scholars alike to be among the greatest spiritual books the world has ever known. In a very clear and wonderful way the Supreme Lord Krishna describes the science of self-realization and the exact process by which a human being can establish their eternal relationship with God. In terms of pure, spiritual knowledge the Bhagavad- Gita is incomparable. Its intrinsic beauty is that its knowledge applies to all human beings and does not postulate any sectarian idealogy or secular view. It is appproachable from the sanctified realms of all religions and is glorified as the epitome of all spiritual teachings. This is because proficiency in the Bhagavad- Gita reveals the eternal principles which are fundamental and essential for spiritual life from all perspectives and allows one to perfectly understand the esoteric truths hidden within all religious scriptures. Many great thinkers from our times such as Albert Einstein, Mahatma Gandhi and Albert Schweizer as well as Madhvacarya, Sankara and Ramanuja from bygone ages have all contemplated and deliberarted upon its timeless message. The primary purpose of the Bhagavad- Gita is to illuminate for all of humanity the realization of the true nature of divinity; for the highest spiritual conception and the greatest material perfection is to attain love of God!

Nice topic