Bhagavad Gita Totally Explained

Everything about Bhagavad Gita totally explained

The Bhagavad Gita (Sanskrit,, "Song of God") is a Sanskrit text from the chapter Bhishma Parva of the Mahabharata epic, comprising 700 verses.. It was originally written around 3000 BCE and is considered by many to be the most complete philosophical / religious book in the world. Only now is the non-Indian world realizing its value and a 2006 report suggests that the Gita is replacing the influence of the "The Art of War" (ascendant in the 1980s and '90s) in the Western business community. [58] Krishna, as the speaker of the Bhagavad Gita, is referred to within as Bhagavan (the divine one). The verses themselves, using the range and style of Sanskrit meter (chhandas) with similes and metaphors, are written in a poetic form that's traditionally chanted; hence the title, which translates to "the Song of the Divine One". The Bhagavad Gita is revered as sacred by Hindu traditions, and especially so by Vaishnavas (followers of Vishnu). It is commonly referred to as The Gita.
The content of the text is a conversation between Krishna and Arjuna taking place on the battlefield of Kurukshetra just prior to the start of the Kurukshetra war. Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a warrior and Prince and elaborates on different Yogic and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. During the discourse, Krishna reveals his identity as the Supreme Being Himself (Svayam bhagavan), blessing Arjuna with an awe-inspiring glimpse of His divine universal form.
The Bhagavad Gita is also called as well as, implying its status as an Upanishad, or a Vedantic scripture. Since the Gita is drawn from the Mahabharata, it's a Smṛti text. However, referring to it as an Upanishad is intended to give it status comparable to that of śruti, or revealed knowledge.

Dates

ť For historicity of the Mahabharata war, see: Mahabharata

The date of composition of the text of the Bhagavad Gita isn't known with certainty. Scholars give a broad range of possible dates, as in this analysis by Robert Charles Zaehner:

As with almost every major religious text in India no firm date can be assigned to the . It seems certain, however, that it was written later than the 'classical' Upanishads with the possible exception of the and that it's post-Buddhistic. One would probably not be going far wrong if one dated it at some time between the fifth and the second centuries B. C.

Based on the differences in the poetic styles and supposed external influences such as Patanjali's Yoga Sutra, some scholars have suggested that the Bhagavad Gita was added to the Mahabharata at a later date. Eknath Easwaran supports the theory of late interpolation and believes that the first chapter, which gives a brief summary of the characters and setting, was intended to serve as a bridge between the epic material and chapters two through eighteen of the Gita which focus on philosophical material. The interpolation theory is supported by Robert N. Minor, who writes that:

"The Bhagavadgita was written about 150 B.C. by a devotee of another Indian deity, Krishna, whose popularity would spread throughout India. It was meant to be included in the Mahabharata by a Krishna bhakta, in order to show that devotion to Krishna was the key to an understanding of the Vedic religion."

Based on a number of sources its believed that the Bhagavad Gita rose from being a central scripture of Bhagavata tradition or religion which was known by different names later on, focused on the Krishna-Vāsudeva as the deity. Brahmanism had claimed this deity over and transformed it into an manifestation of Vishnu. However, at its earliest stage, this scripture was a text book of a particular sect, and it's believed that the original form of the Bhagavad Gita is lost.
A traditional religious dating for the events of the Mahabharata War according to the chronology established in Gupta times by Aryabhata on grounds of archaeoastronomical calculations places the Mahabharata (including the Bhagavad Gita) in the late 4th millennium BC (3138 BC or 3102 BC). A belief in the relative accuracy of this date in reference to the Gita is held by some religious groups.
Within the text of the Bhagavad Gita itself Krishna claims that the knowledge of yoga contained in the Gita was first instructed to mankind at the very beginning of their existence. It isn't uncommon for religious traditions within Hinduism to believe the teachings of the Gita to be much older than the dates ascribed to it by modern scholars.

Background

The discourse on the Bhagavad Gita begins before the start of the climactic battle at Kurukshetra. It begins with the Pandava prince Arjuna, as he becomes filled with doubt on the battlefield. Realizing that his enemies are his own relatives, beloved friends and revered teachers, he turns to his charioteer and guide, Krishna, for advice.
In summary the main philosophical subject matter of the Bhagavad-gita is the explanation of five basic concepts or "truths":

Ishvara (The Supreme Controller)
Jiva (Living beings/the soul)
Prakrti (Matter)
Karma (Action)
Kala (Time)

Krishna counsels Arjuna on the greater idea of dharma or universal harmony and duty. He begins with the tenet that the soul is eternal and immortal. Any 'death' on the battlefield would involve only the shedding of the body, but the soul is permanent. Arjuna's hesitation stems from a lack of right understanding of the 'nature of things,' the privileging of the unreal over the real. His fear and reticence become impediments to the proper balancing of the universal dharmic order. Essentially, Arjuna wishes to abandon the battle, to abstain from action; Krishna warns, however, that without action, the cosmos would fall out of order and truth would be obscured.
   In order to clarify his point, Krishna expounds the various Yoga processes and understanding of the true nature of the universe. Krishna describes the yogic paths of devotional service, action, meditation and knowledge. Fundamentally, the Bhagavad Gita proposes that true enlightenment comes from growing beyond identification with the temporal ego, the 'False Self', the ephemeral world, so that one identifies with the truth of the immortal self, the soul or Atman. Through detachment from the material sense of ego, the Yogi, or follower of a particular path of Yoga, is able to transcend his/her illusory mortality and attachment to the material world and enter the realm of the Supreme.
   It should be noted, however, that Krishna doesn't propose that the physical world must be forgotten or neglected. Indeed, it's quite the opposite: one's life on earth must be lived in accordance with greater laws and truths, one must embrace one's temporal duties whilst remaining mindful of a more timeless reality, acting for the sake of action without consideration for the results thereof. Such a life would naturally lead towards stability, happiness and ultimately, enlightenment.
   To demonstrate his divine nature, Krishna grants Arjuna the boon of cosmic vision (albeit temporary) and allows the prince to see his 'Universal Form' (this occurs in the eleventh chapter). He reveals that he's fundamentally both the ultimate essence of Being in the universe and also its material body, called the Vishvarupa ('Universal Form').
   In the Bhagavad-Gita Krishna refers to the war about to take place as 'Dharma Yuddha', meaning a righteous war for the purpose of justice. In Chapter 4, Krishna states that he incarnates in each age (yuga) to establish righteousness in the world. Mahatma Gandhi, throughout his life and his own commentary on the Gita, interpreted the battle as "an allegory in which the battlefield is the soul and Arjuna, man's higher impulses struggling against evil."

Overview of chapters

The Gita consists of eighteen chapters in total:

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 courage and decides not to fight.

After asking Krishna for help, Arjuna is instructed that only the body may be killed, while the eternal self is immortal. Krishna appeals to Arjuna that as a warrior he's a duty to uphold the path of dharma through warfare.

Arjuna asks why he should engage in fighting if knowledge is more important than action. Krishna stresses to Arjuna that performing his duties for the greater good, but without attachment to results is the appropriate course of action.

Krishna reveals that he's lived through many births, always teaching Yoga for the protection of the pious and the destruction of the impious and stresses the importance of accepting a guru.

Arjuna asks Krishna if it's better to forgo action or to act. Krishna answers that both ways may be beneficent, but that acting in Karma Yoga is superior.

Krishna describes the correct posture for meditation and the process of how to achieve samadhi.

Krishna teaches the path of knowledge (Jnana Yoga).

Krishna defines the terms brahman, adhyatma, karma, adhibhuta and adhidaiva and explains how one can remember him at the time of death and attain his supreme abode.

Krishna explains panentheism, "all beings are in me" as a way of remembering him in all circumstances.

Krishna describes how he's the ultimate source of all material and spiritual worlds. Arjuna accepts Krishna as the supreme being, quoting great sages who have also done so.

On Arjuna's request, Krishna displays his "universal form" (Viśvarūpa), an epiphany of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence.

Krishna describes the process of devotional service (Bhakti Yoga).

Krishna describes nature (prakrti), the enjoyer (purusha) and consciousness.

Krishna explains the three modes (gunas) of material nature.

Krishna describes a symbolic tree (representing material existence), its roots in the heavens and its foliage on earth. Krishna explains that this tree should be felled with the "axe of detachment", after which one can go beyond to his supreme abode.

Krishna tells of the human traits of the divine and the demonic natures. He counsels that to attain the supreme destination one give up lust, anger and greed, discern between right and wrong action by evidence from scripture and thus act rightly.

Krishna tells of three divisions of faith and the thoughts, deeds and even eating habits corresponding to the three gunas.

In conclusion, Krishna asks Arjuna to abandon all forms of dharma and simply surrender unto him. He describes this as the ultimate perfection of life

Scripture of Yoga

The Gita addresses the discord between the senses and the intuition of cosmic order. It speaks of the Yoga of equanimity, a detached outlook. The term Yoga covers a wide range of meanings, but in the context of the Bhagavad Gita, describes a unified outlook, serenity of mind, skill in action and the ability to stay attuned to the glory of the Self (Atman) and the Supreme Being (Bhagavan). According to Krishna, the root of all suffering and discord is the agitation of the mind caused by selfish desire. The only way to douse the flame of desire is by simultaneously stilling the mind through self-discipline and engaging oneself in a higher form of activity.
However, abstinence from action is regarded as being just as detrimental as extreme indulgence. According to the Bhagavad Gita, the goal of life is to free the mind and intellect from their complexities and to focus them on the glory of the Self by dedicating one's actions to the divine. This goal can be achieved through the Yogas of meditation, action, devotion and knowledge. In the sixth chapter, Krishna describes the best Yogi as one who constantly meditates upon him - which is understood to mean thinking of either Krishna personally, or the supreme Brahman - with different schools of Hindu thought giving varying points of view.
Krishna summarizes the Yogas through eighteen chapters. Three yogas in particular have been emphasized by commenters:

Bhakti Yoga or Devotion,

Karma Yoga or Selfless Action

Jnana Yoga or Self Transcending Knowledge While each path differs, their fundamental goal is the same - to realize Brahman (the Divine Essence) as being the ultimate truth upon which our material universe rests, that the body is temporal, and that the Supreme Soul (Paramatman) is infinite. Yoga's aim (moksha) is to escape from the cycle of reincarnation through realization of the ultimate reality. There are three stages to self-realization enunciated from the Bhagavad Gita:
ť 1. Brahman - The impersonal universal energy

ť 2. Paramatma - The Supreme Soul sitting in the heart of every living entity.

ť 3. Bhagavan - God as a personality, with a transcendental form.

Major themes of yoga

The influential commentator Madhusudana Sarasvati (b. circa 1490) divided the Gita's eighteen chapters into three sections, each of six chapters. According to his method of division the first six chapters deal with Karma Yoga, which is the means to the final goal, and the last six deal with the goal itself, which he says is Knowledge (Jnana). The middle six deal with bhakti. Swami Gambhiranda characterizes Madhusudana Sarasvati's system as a successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Jnana yoga. This system has been adopted by later commentators and rejected by others.

Karma Yoga

Karma Yoga is essentially Acting, or doing one's duties in life as per his/her dharma, or duty, without concern of results - a sort of constant sacrifice of action to the Supreme. It is action done without thought of gain. In a more modern interpretation, it can be viewed as duty bound deeds done without letting the nature of the result affecting one's actions. It is said that the results can be of three types - as aimed for, opposite of what is aimed for, or a mixture of these. If one can perform his duties (as prescribed in the Vedas) without anticipation of the result of his actions, he's bound to succeed. It includes, but isn't limited to, dedication of one's chosen profession and its perfection to God. It is also visible in community and social service, since they're inherently done without thought of personal gain.
Krishna advocates 'Nishkam Karma Yoga' (the Yoga of Selfless Action) as the ideal path to realize the Truth. Allocated work done without expectations, motives, or thinking about its outcomes tends to purify one's mind and gradually makes an individual fit to see the value of reason and the benefits of renouncing the work itself. These concepts are vividly described in the following verses:
ť "To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction"

ť "Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga"

ť "With the body, with the mind, with the intellect, even merely with the senses, the Yogis perform action toward self-purification, having abandoned attachment. He who is disciplined in Yoga, having abandoned the fruit of action, attains steady peace..."
In order to achieve true liberation, it's important to control all mental desires and tendencies to enjoy sense pleasures. The following verses illustrate this:
ť "When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger."

ť "From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes"

Bhakti Yoga

According to Catherine Cornille, Associate Professor of Theology at Boston College, "The text [ofthe Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge (jnana), ritual action (karma) and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."
In the introduction to Chapter Seven of the Gita, bhakti is summed up as a mode of worship which consists of unceasing and loving remembrance of God. As M. R. Sampatkumaran explains in his overview of Ramanuja's commentary on the Gita, "The point is that mere knowledge of the scriptures can't lead to final release. Devotion, meditation and worship are essential."
As Krishna says in the Bhagavad Gita:

"And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most attuned (to me in Yoga)."

"After attaining Me, the great souls don't incur rebirth in this miserable transitory world, because they've attained the highest perfection."

"... those who, renouncing all actions in Me, and regarding Me as the Supreme, worship Me... For those whose thoughts have entered into Me, I'm soon the deliverer from the ocean of death and transmigration, Arjuna. Keep your mind on Me alone, your intellect on Me. Thus you'll dwell in Me hereafter."

"And he who serves Me with the yoga of unswerving devotion, transcending these qualities [binaryopposites, like good and evil, pain and pleasure] is ready for liberation in Brahman."

"Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you'll certainly reach Me. I promise you because you're My very dear friend."

"Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving contemplation). I'll liberate you from all sins. Do not fear."

Jnana Yoga

Jnana Yoga is a process of learning to discriminate between what is real and what is not, what is eternal and what is not. Through a steady advancement in realization of the distinction between Real and the Unreal, the Eternal and the Temporal, one develops into a Jnana Yogi. This is essentially a path of knowledge and discrimination in regards to the difference between the immortal soul (atman) and the body.
In the second chapter, Krishna’s counsel begins with a succinct exposition of Jnana Yoga. Krishna argues that there's no reason to lament for those who are about to be killed in battle, because never was there a time when they were not, nor will there be a time when that'll cease to be. Krishna explains that the self (atman) of all these warriors is indestructible. Fire can't burn it, water can't wet it, and wind can't dry it. It is this Self that passes from body to another body like a person taking worn out clothing and putting on new ones. Krishna’s counsel is intended to alleviate the anxiety that Arjuna feels seeing a battle between two great armies about to commence. However, Arjuna isn't an intellectual. He is a warrior, a man of action, for whom the path of action, Karma Yoga, is more appropriate. ť "When a sensible man ceases to see different identities due to different material bodies and he sees how beings are expanded everywhere, he attains to the Brahman conception." ť "Those who see with eyes of knowledge the difference between the body and the knower of the body, and can also understand the process of liberation from bondage in material nature, attain to the supreme goal."

Eighteen Yogas

In Sanskrit editions of the Gita, the Sanskrit text includes a traditional chapter title naming each chapter as a particular form of yoga. These chapter titles don't appear in the Sanskrit text of the Mahabharata. Since there are eighteen chapters, there are therefore eighteen yogas mentioned, as explained in this quotation from Swami Chidbhavananda:

All the eighteen chapters in the Gita are designated, each as a type of yoga. The function of the yoga is to train the body and the mind.... The first chapter in the Gita is designated as system of yoga. It is called Arjuna Vishada Yogam - Yoga of Arjuna's Dejection.

In Sanskrit editions, these eighteen chapter titles all use the word yoga, but in English translations the word yoga may not appear. For example, the Sanskrit title of Chapter 1 as given in Swami Sivananda's bilingual edition is which he translates as "The Yoga of the Despondency of Arjuna". Swami Tapasyananda's bilingual edition gives the same Sanskrit title, but translates it as "Arjuna's Spiritual Conversion Through Sorrow". The English-only translation by Radhakrishnan gives no Sanskrit, but the chapter title is translated as "The Hesitation and Despondency of Arjuna". Other English translations, such as that by Zaehner, omit these chapter titles entirely.
Swami Sivananda's commentary says that the eighteen chapters have a progressive order to their teachings, by which Krishna "pushed Arjuna up the ladder of Yoga from one rung to another." As Winthrop Sargeant explains,

In the model presented by the Bhagavad Gītā, every aspect of life is in fact a way of salvation.

Dhyana Yoga

Dhyana Yoga is the stilling of the mind and body through meditating techniques, geared at realizing one's true nature. A very similar (if not identical) practice was later described by Patanjali in his Yoga Sutras.

To practice yoga, one should go to a secluded place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and practice yoga to purify the heart by controlling his mind, senses and activities and fixing the mind on one point. One should hold one's body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life. Thus practicing constant control of the body, mind and activities, the mystic transcendentalist, his mind regulated, attains to the kingdom of God [orthe abode of Krishna] by cessation of material existence.

Note: Alternative versions of the above verse state that the top of the nose (between the eyebrows) should be meditated upon, rather than the tip.

Influence

In a heterogeneous text, the Gita reconciles facets and schools of Hindu philosophy, including those of Brahmanical (orthodox Vedic) origin and the parallel ascetic and Yogic traditions. It comprises Upanishadic, Sankhya and Yogic philosophies. It had always been a creative text for Hindu priests and Yogis. Although it isn't strictly part of the 'canon' of Vedic writings, almost all Hindu traditions draw upon the Gita as authoritative. It may have been inserted into the Mahabharata at a later date, but this is only natural as it sounds more like an Upanishad (which are commentaries that followed the Vedas) in thought than a Purana (histories), of which tradition the Mahabharata is a part. For the Vedantic schools of Hindu philosophy, it belongs to one of the three foundational texts Prasthana Trayi (lit. "three points of departure"), the other two being the Upanishads and Brahma Sutras.
"[T]he authority and influence of the Bhagavad Gita is such that it's usually raised to the status of an Upanishad. It has been called "India's favourite Bible", and with its emphasis on selfless service it was a prime source of inspiration for Mahatma Gandhi." Among the great sages and philosophers who have drawn inspiration from the Bhagavad Gita is Chaitanya Mahaprabhu, who initiated the public singing of the "Hare Krishna" mantra. Robert Oppenheimer, American physicist and director of the Manhattan Project, learned Sanskrit in 1933 and read the Bhagavad Gita in the original, citing it later as one of the most influential books to shape his philosophy of life. Upon witnessing the world's first nuclear test in 1945, he quoted "Now I'm become Death, the destroyer of worlds" based on verse 32 from Chapter 11 of the Bhagavad Gita.
A 2006 report suggests that the Gita is replacing the influence of the "The Art of War" (ascendant in the 1980s and '90s) in the Western business community.

Commentaries

Traditionally the commentators belong to spiritual traditions or schools (sampradaya) and Guru lineages (parampara), which claim to preserve teaching stemming either directly from Krishna himself or from other sources, each claiming to be faithful to the original message. In the words of Hiriyanna, "[TheGita] is one of the hardest books to interpret, which accounts for the numerous commentaries on it - each differing from the rest in an essential point or the other."
   Different translators and commentators have widely differing views on what multi-layered Sanskrit words and passages signify, and their presentation in English depending on the sampradaya they're affiliated to. Especially in Western philology, interpretations of particular passages often don't agree with traditional views.
   The oldest and most influential medieval commentary was that of the founder of the Vedanta school of extreme 'non-dualism", Shankara (788-820 A. D.), also known as Shankaracharya (Sanskrit: ). Shankara's commentary was based on a recension of the Gita containing 700 verses, and that recension has been widely adopted by others. There isn't universal agreement that he was the actual author of the commentary on the Bhagavad Gita that's attributed to him. A key commentary for the "modified non-dualist" school of Vedanta was written by Ramanujacharya (Sanskrit: ), who lived in the eleventh century A.D. Ramanujacharya's commentary chiefly seeks to show that the discipline of devotion to God (Bhakti yoga) is the way of salvation. The commentary by Madhva, whose dates are given either as (b. 1199 - d. 1276) or as (b. 1238 - d. 1317), also known as Madhvacharya (Sanskrit: ), exemplifies thinking of the "dualist" school. Madhva's school of dualism asserts that there is, in a quotation provided by Winthrop Sargeant, "an eternal and complete distinction between the Supreme, the many souls, and matter and its divisions." Madhva is also considered to be one of the great commentators reflecting the viewpoint of the Vedanta school.
   In the Shaiva tradition, the renowned philosopher Abhinavagupta (10-11th century CE) has written a commentary on a slightly variant recension called Gitartha-Samgraha.
   Other classical commentators include Nimbarka (1162 AD), Vallabha(1479 AD)., while Dnyaneshwar (1275-1296 AD) translated and commented on the Gita in Marathi, in his book Dnyaneshwari.
   In modern times notable commentaries were written by Bal Gangadhar Tilak and Mahatma Gandhi, who used the text to help inspire the Indian independence movement. Tilak wrote his commentary while in jail during the period 1910-1911, while he was serving a six-year sentence imposed by the British colonial government in India for sedition. While noting that the Gita teaches possible paths to liberation, his commentary places most emphasis on Karma yoga. No book was more central to Gandhi's life and thought than the Bhagavadgita, which he referred to as his "spiritual dictionary". During his stay in Yeravda jail in 1929, Gandhi wrote a commentary on the Bhagavad Gita in Gujarati. The Gujarati manuscript was translated into English by Mahadev Desai, who provided an additional introduction and commentary. It was published with a Foreword by Gandhi in 1946. Mahatma Gandhi expressed his love for the Gita in these words:

I find a solace in the that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the . I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies - and my life has been full of external tragedies - and if they've left no visible, no indelible scar on me, I owe it all to the teaching of .

Other notable modern commentators include Sri Aurobindo, Sarvepalli Radhakrishnan, and Swami Vivekananda, who took a syncretistic approach to the text. Swami Vivekananda, the follower of Sri Ramakrishna, was known for his commentaries on the four Yogas - Bhakti, Jnana, Karma and Raja Yoga. He drew from his knowledge of the Gita to expound on these Yogas. Swami Sivananda advises the aspiring Yogi to read verses from the Bhagavad Gita every day. Paramahamsa Yogananda, writer of the famous Autobiography of a Yogi, viewed the Bhagavad Gita as one of the world's most divine scriptures. A.C. Bhaktivedanta Swami Prabhupada, the founder of the International Society for Krishna Consciousness, wrote a commentary on the Gita from the perspective of Gaudiya Vaishnavism.

Translations

Numerous readings and adaptations of the Bhagavad Gita have been published in many languages. In 1785 Charles Wilkins published an English translation of the Bhagavad Gita, which was the first time a Sanskrit book had been translated directly into a European language. In 1808 passages from the Gita were part of the first direct translation of Sanskrit into German, appearing in a book through which Friedrich Schlegel became known as the founder of Indian philology in Germany. The Gita has been translated into many other languages. Gita Press, of Gorakhpur, India, publishes the Gita in English and many Indian languages. The Bhaktivedanta Book Trust publishes the Gita in more than 54 languages.

Further Information

Get more info on 'Bhagavad Gita'.

External Link Exchanges

Do you know how hard it is to get a link from a large encyclopaedia? Well we're different and will prove it. To get a link from us just add the following HTML to your site on a relevant page:

<a href="http://bhagavad_gita.totallyexplained.com">Bhagavad Gita Totally Explained</a>

Then simply click through this link from your web page. Our crawlers will verify your link, extract the title of your web page and instantly add a link back to it. If you like you can remove the words Totally Explained and embed the link in article text.
As long as your link remains in place, we'll keep our link to you right here. Please play fair - our crawlers are watching. Your site must be closely related to this one's topic. Any kind of spamming, dubious practises or removing the link will result in your link from us being dropped and, potentially, your whole site being banned.