From the Publisher

Although a number of commentaries and treatises have been written on Srimad Bhagavad Gita and Srimad Bhagavata Purana, the work of Dr. Urmi has certain special features, which makes it both unique and refreshing.

An important aspect of Dr. Urmi's work is related to the concept of the Ultimate Reality. It has been rightly said that Srimad Bhagavad Gita provides quintessence of the Vedic and the Upanishadic views of Reality. This view is extremely subtle, and it is only when one has mastered some of the most difficult concepts such as those of Brahman, Atman, Purusa, Iswara as also of Aksara Purusa, Ksara Purusa and Purusottama that one an write so effortlessly and so lucidly as Dr. Urmi has done in this book. She rightly points out that Srimad Bhagavad Gita and Srimad Bhagavata Purana are essentially monistic in nature, although she takes great care to explain that this monism has unique features in so far as it accepts and reconciles both the Nirguna and Saguna aspects of Brahman.

In the discussion regarding Samkhya philosophy, she has taken great care to show how Bhagavad Gita's Samkhya is quite distinguished from the Samkhya of Iswarakrsna. She has, however, brought out quite clearly how Sesevara Samkhya has been adopted by Srimad Bhagavad Purana.

These are three great secrets of the teaching of Srimad Bhagavad Gita. The first secret, guhya rahasyam, relates to the relationship between Purusa and Prakrti and the method by which one can be liberated from subjection to Prakrti. The second secret, guhyataram rahasyam, is related to the doctrine of two Prakrtis, Apara Prakrti and Para Prakrti, the doctrine of triple Purusa-Ksara, Aksara and Uttama, and the unique position of Jiva, which has relationship directly with Para Prakrti (para prakrtirjivabhuta) and with the Supreme Lord (mama-eva ansah). And the third secret, guhyatamam rahasyam, is related to the message of unconditional surrender that transcends all Dharmas. These three secrets, combined together, provide the widest possible basis for the synthesis of Karmayoga, Jnanayoga and Bhaktiyoga, a synthesis which enables the seeker not only to attain Nirvana but also to continue to do the divine works in the world for Loka-sangraha (solidarity of humanity), coupled with the crowning realisation of the most mysterious love and devotion for the Divine, the theme which receives unique treatment in Srimad Bhagavata Purana. As one reads the 11th Skandha of Srimad Bhagavata Purana, one cannot fail to arrive at that deep devotion for Sri Krsna, which would only end in the unconditional surrender to Him. Srimad Bhagavad Gita can then be felt as melting itself into Srimad Bhagavata Purana. All this and then be felt as melting itself into Srimad Bhagavata.

The relevance of the teachings of Srimad Bhagavad Gita to our own times is undeniable, particularly when we find that any representative member of modern humanity is passing through the same crisis through which Arjuna passed when he stood in the battlefield and got bewildered by the conflict of emotions, conflict of duties and conflict of the lower and higher aspects of personality. The vast and synthetic philosophy and vision that Sri Krsna provided to Arjuna at that critical hour is also the philosophy and vision that we need for our deliverance from our own inner conflicts. But more than that, what is most appealing to the contemporary humanity is Gita's insistence on the reconciliation of utter freedom from action and deep involvement in action. Not in the caves or on the tops of mountains is our field of life but right here in the midst of battle of life - this is the message of the Gita. This message of the Gita is of great significance as far as contemporary humanity is concerned. It is this which makes a fresh study like Dr. Urmi's so important. And, indeed, the study of Srimad Bhagavad Gita will always provide a most potent stimulus for the study of Srimad Bhagavata Purana.

I should, therefore, like to congratulate Dr. Urmi for having undertaken in this book a comparative study of Srimad Bhagavad Gita and Srimad Bhagavata Purana and for having given to the readers fresh insights into these great works, which have greatly influenced the development of Indian culture. I am sure that this book will be welcomed widely not only in our country but also in other parts of the world, where interest in Indian studies is gradually increasing.

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