Bhagavad Gita
The Bhagavad Gita (translated "The Song of the Adorable One" and "The Divine Lay") is rightly regarded as the gem of all Hindu sacred literature. Hindus maintain (and few will question them) that in beauty of language and in elevation of thought it stands supreme among their Shastras, or sacred writings. The date of the origin of the Song is very much disputed. There are Hindu authorities who would carry it back to the fifth century BC, the time which is assigned for the first recension of the Mahabharata, of which the Bhagavad Gita is a very small part. But the highest authorities find conclusive proof that it originated about the second or third century AD, and was then inserted as a part of an episode in the narrative of the great epic.
The Mahabharata is a great poetic narrative of a conflict between the two branches of the Bharata family — the Pandavas and the Kauravas — for the petty kingdom of Hastinapura, near the modern city of Delhi. The two forces are already, in counter array, eager for the fray on the battle-field of Kuruchetra. The call to battle has already been blown upon the miraculous conchs of the leaders of both sides, who are seated in their chariots drawn by white horses. Over each one waves his personal ensign.
Arjuna, the noblest of the five brave Pandava leaders, is a man of heroic traits of character; and yet within him breathes the tenderest sentiment of humanity. He pauses a moment ere he leads his mighty hosts against the enemy; and, as he looks upon his own kith and kin in the opposing ranks, he is overcome by the stern voice of conscience blending with humanitarian impulses. Is it right, can it possibly be right, for him to go forth to destroy his own friends and relatives; shall he shed the blood of those who are nearest and dearest to him upon the earth? This is the agonizing doubt which seizes upon him at this time.
Krishna, his friend and relative, has declined to participate in the war, but who had volunteered to act as Arjuna's charioteer. And he says unto him: "Seeing these kinsmen, O Krishna, standing (here) desirous to engage in battle, my limbs droop down; my mouth is quite dried up; a tremor comes on my body; and my hairs stand on end; the Gandiva (bow) slips from my hand; my skin burns intensely; I am unable, too, to stand up; my mind whirls round, as it were. Even those for whose sake we desire sovereignty, enjoyments, and pleasures, are standing here for battle, abandoning life and wealth — preceptors, fathers, sons as well, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, as also other relatives. These I do not wish to kill, though they kill me, O destroyer of Madhu! even for the sake of sovereignty over the three worlds, how much less than for this earth (alone)?"
Krishna replied, with a view to soothe Arjuna's perturbed mind, and to urge him on to battle. It is this dialogue between the hero and the god which constitutes the Bhagavad Gita. And yet one can hardly call it a dialogue, since Krishna's remarks make up more than nine-tenths of the book. The dialogue is one of the favourite forms of Hindu literature. Most of the Puranas and the Tantras are cast in that form. Krishna gave to Arjuna, at the latter's request, a vision of his true Self separate from, and infinitely higher than, the humble and illusive garb of his incarnation. And it was to him "as if in the heavens the lustre of a thousand suns burst forth all at once." This disciple of Krishna does not hesitate to paint in such glowing terms a vision of the divine, that, to all but a Hindu, the picture seems not only incongruous but highly absurd and disgusting. One can hardly imagine that any mortal, to whom a vision of the divine being had been granted, could fail so utterly to furnish us with an edifying description of the same.
It seems very strange that this book, which is the favourite exponent of a faith whose very essence is non-resistance, whose genius is to inculcate the passive virtues, should have found its motive in the purpose of the god Krishna to overcome, in the warrior Arjuna, those worthy, humane sentiments of peace and kindness and that noble resolution to forego even the kingdom rather than to acquire it through the shedding of the blood of his relatives. How incongruous to build up the lofty structure of a faith upon so unethical, unsocial, and cruel a foundation.
The Brahman author, or authors, of the Bhagavad Gita was inspired with the laudable ambition of harmonizing conflicting teachings and of blending their peculiarities into one consistent whole, which would appeal to all the followers of the many-sided Brahmanical faith. This he accomplished with rare beauty of language, and with a success which has won admiration and acceptance by nearly all the people of India. And this is the more remarkable since the worship of Krishna is distinctly a part of the Vaishnavite cult of Hinduism, and as such does not appeal to the Saivites, or the worshippers of Siva. But the author, naturally and inevitably, failed to produce a congruous scheme of saving truth and religious appeal. The result is, on almost every page, contradictory teachings and conflicting methods of salvation.
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