The Bhagard-Gita
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THE BHAGAVAD-GITA
1. The God Krishna
The god Krishna has his origins in the non-vedic (non-Aryan) religion of the Satvatas, a tribe in northern India, whose principal deity was Krishna Vasudeva. This tribe eventually was incorporated into the caste system as ksatriya status and their god Krishna was incorporated into the Vedic pantheon. The Satvatas continued their devotion to Krishna and he became over time the only supreme god; also they maintained their distinctive religious practise and belief (referred to as the Vaisnava tradition) against the Brahmins.
This leads to a consideration of the Bhagavad-Gita. This work represents the synthesis in Indian religion of the Vaisnava tradition with the Upanishadic tradition. Krishna becomes Brahman but retains his nature as a personal god: there is a fusion of monism and monotheism in this work. Eventually Krishna is identified with Vishnu, thus connecting it with the Vedic pantheon and therefore with popular “Hinduism.”
2. Introduction to the Bhagavad-Gita
Although it can and does exist as an independent text, the Bhagavad-Gita, meaning “Song of the Lord” (i.e, Lord Krishna) is actually part of the much larger epic poem called Mahabharata; this epic poem relates a feud over succession in the ancient kingdom of Kurukshetra; the rivals factions are two sets of cousins who are descended from king Bharata. In the Bhagavad-Gita the two rival factions have met on the battle field; Arjuna is one of the conbattants. Although he is initially ready and willing to do combat, Arjuna falls into a state of despair at the prospect of killing his own kinsmen; he confesses his reluctance to Krishna, his charioteer. Thus the stage is set for the philosophical dialogue between Arjuna and Krishna. (Actually, the reader soon discovers that Krishna is more than he appears.) The narrator of the poem is Sanjaya, who is the charioteer for another warrior.
Two fundamental questions are raised and answered in the Bhagavad-Gita. First, what is the nature of the Self? The question of the Self is also the question of the nature of the Absolute. Second, how does one attain to the knowledge of ones true nature, which will bring release from the cycle of birth and death? This is the question of the methodology to be employed to reach the philosophical or religious goal. All of the philosophical content of the text relates to the answering of one or both of these questions. It must be noted that the Bhagavad-Gita tends to be eclectic, drawing upon various traditions within Indian religion and harmonizing them. This results in some obscurities and tensions within the work.
There is significant conceptual overlap between the Bhagavad Gita and the Upanishads. Nevertheless, in the Bhagavad Gita there are two modifications of the the philosophical stance represented by the Upanishads. First, Brahman is identified with the god Krishna, which means that, as a personal god, Krishna can become an object of devotion. In the Bhagavad Gita, Krishna reveals himself in his true nature of all-encompassing reality, but, because Krishna incarnates himself either as a god or even, as in the Bhagavad Gita, as a man, a person can relate to him as a person. In fact, Krishna recommends devotion to him as a means of release. Second, the preferred path to perfection is that of action detached from concern about the results of action; the path of renunciation of action is not as recommended.
3. Selective Passages from the Bhagavad Gita Illustrative of Its Central Philosophical Ideas
1. Bhagavad Gita 2.11-30
The Supreme Lord said: You grieve for those who are not worthy of grief, and yet speak the words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)
There was never a time when I, you, or these kings did not exist; nor shall we ever cease to exist in the future. (2.12)
Just as the Atman acquires a childhood body, a youth body, and an old age body during this life, similarly Atman acquires another body after death. The wise are not deluded by this. (See also 15.08) (2.13) (Atman means consciousness, spirit, soul, self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atman, the space of consciousness. Atman cannot be perceived by the senses, because, the senses abide in Atman.)
The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, (learn to) endure them, O Arjuna. (2.14)
Because the calm person, who is not afflicted by these feelings and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. (2.15)
There is no nonexistence of the Sat (or Atman) and no existence of the Asat. The reality of these two is indeed certainly seen by the seers of truth. (2.16) (Sat exists at all times — past, present, and future. Atman is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because, it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe or Jagat, is called Mithya.)
Know That, by which all this (universe) is pervaded, to be indestructible. No one can destroy the indestructible (Atman) . (2.17)
Bodies of the eternal, imperishable, and incomprehensible soul are said to be perishable. Therefore, fight, O Arjuna. (2.18)
The one who thinks that Atman is a slayer, and the one who thinks that Atman is slain, both are ignorant, because Atman neither slays nor is slain. (2.19)
The Atman is neither born nor does it die at any time, nor having been it will cease to exist again. It is unborn, eternal, permanent, and primeval. The Atman is not destroyed when the body is destroyed. (2.20)
O Arjuna, how can a person who knows that the Atman is indestructible, eternal, unborn, and imperishable, kill anyone or cause anyone to be killed? (2.21)
Just as a person puts on new garments after discarding