BHAGBAT GITA

Due to its presence in the Mahabharata, the Bhagavad Gita is classified as a Smriti text or "that which is remembered".^{[note 2]} The smriti texts of the period between 200 BCE and 100 CE belong to the emerging "Hindu Synthesis", proclaiming the authority of the Vedas while integrating various Indian traditions and religions. Acceptance of the Vedas became a central criterion for defining Hinduism over and against the heterodoxies, which rejected the Vedas.^[17]

The so-called "Hindu Synthesis" emerged during the early Classical period (200 BCE – 300 CE) of Hinduism.^[17][8][18] According to Alf Hiltebeitel, a period of consolidation in the development of Hinduism took place between the time of the late Vedic Upanishad (ca. 500 BCE) and the period of the rise of the Guptas (ca. 320–467 CE) which he calls the "Hindu Synthesis", "Brahmanic Synthesis", or "Orthodox Synthesis".^[17] It developed in interaction with other religions and peoples:

The emerging self-definitions of Hinduism were forged in the context of continuous interaction with heterodox religions (Buddhists, Jains, Ajivikas) throughout this whole period, and with foreign people (Yavanas, or Greeks; Sakas, or Scythians; Pahlavas, or Parthians; and Kusanas, or Kushans) from the third phase on [between the Mauryan empire and the rise of the Guptas].^[17]

The Bhagavad Gita is the sealing achievement of this Hindu Synthesis, incorporating various religious traditions.^{[17][10][8][web 1][9]} According to Hiltebeitel, Bhakti forms an essential ingredient of this synthesis, which incorporates Bhakti into Vedanta.^[17] According to Deutsch and Dalvi, the Bhagavad Gita attempts "to forge a harmony"^[19] between different strands of Indian thought: jnana, dharma and bhakti.^[10] Deutsch and Dalvi note that the authors of the Bhagavad Gita "must have seen the appeal of the soteriologies both of the "heterodox" traditions of Buddhism and Jainism and of the more "orthodox" ones of Samkhya and Yoga",^[7] while the Brahmanic tradition emphasised "the significance of dharma as the instrument of goodness".^[7] Scheepers mentions the Bhagavat Gita as a Brahmanical text which uses the shramanic and Yogic terminology to spread the Brahmanic idea of living according to one's duty or dharma, in contrast to the yogic ideal of liberation from the workings of karma.^[8] According to Basham,

The Bhagavadgita combines many different elements from Samkhya and Vedanta philosophy. In matters of religion, its important contribution was the new emphasis placed on devotion, which has since remained a central path in Hinduism. In addition, the popular theism expressed elsewhere in the Mahabharata and the transcendentalism of the Upanishads converge, and a God of personal characteristics is identified with the brahman of the Vedic tradition. The Bhagavadgita thus gives a typology of the three dominant trends of Indian religion: dharma-based householder life, enlightenment-based renunciation, and devotion-based theism.^{[web 1]}

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Riko Mahato

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Thank you God....

I believe that everything happens for a reason. People change so that you can learn to let go, things go wrong so that you appreciate them when they're right, you believe lies so you eventually learn to trust no one but yourself, and sometimes good things fall apart so better things can fall together.” 

“Live as if you were to die tomorrow. Learn as if you were to live forever.”

Follow Swami Vivekananda, Mahatma Gandhi ..

Essence of Bhagbat Gita

A gift is pure when it is given from the heart to the right person at the right time and at the right place, and when we expect nothing in return.

“It is better to live your own destiny imperfectly than to live an imitation of somebody else's life with perfection.”

“Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation.” .

“The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.” 

“Perform all thy actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.

“He who has let go of hatred
who treats all beings with kindness
and compassion, who is always serene,
unmoved by pain or pleasure,

free of the "I" and "mine,"
self-controlled, firm and patient,
his whole mind focused on me ---
that is the man I love best.”

The man who sees me in everything
and everything within me
will not be lost to me, nor
will I ever be lost to him.

He who is rooted in oneness
realizes that I am
in every being; wherever
he goes, he remains in me.

When he sees all being as equal
in suffering or in joy
because they are like himself,
that man has grown perfect in yoga.”

You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction. Perform work in this world, Arjuna, as a man established within himself - without selfish attachments, and alike in success and defeat.” 

“He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.” 

Feelings of heat and cold, pleasure and pain, are caused by the contact of the senses with their objects. They come and they go, never lasting long. You must accept them.” 

Thanking you so much ...

Follow bhagbat Gita

The real persons are those who are follow to God,

Active and unselfish.