The Bhagavad Gita portrays the Hinduism world view and Lord Krishna’s perspective on various fundamental questions through a conversation between Pandava Prince Arjuna and Krishna himself. In the midst of a war, Krishna guides Arjuna to embody selflessness and dedication as a leader. One of these fundamental questions is about the origin of existence, pondering why something exists rather than nothing. Krishna’s world view highlights that there is one ultimate reality wherein everything already exists.
According to the Rigveda, the Brahman is both the ultimate reality and the creator of all things. The gods themselves are a manifestation of this divine entity. The Bahagavad Gita further expands on this concept by stating that the Brahman exists within every living being and encompasses all aspects of existence. There is nothing that surpasses or differs from the Brahman. Additionally, in the Upanishad, it is described as a unified reality that includes all beings, whether they are material or spiritual, human or divine. It even encompasses all realms such as heaven and hell. The Brahman goes beyond our limited senses and is the only true existing entity. This leads us to question what is fundamentally wrong with humanity.
The Hinduism worldview centers around different concerns including the lack of knowledge about one’s identity, attachment to worldly matters, and the understanding needed to achieve true nirvana. A significant aspect is the ignorance pertaining to one’s identity. In the Upanishad, Uddalaka and his son Shvetaketu engage in a discussion about something in the universe that cannot be perceived but can be recognized as existent. “You cannot perceive what resides within it, yet it does indeed reside.”
Krishna highlighted in the Bahagavad Gita that the entire world is ensouled by a fine essence, which is the true soul. He stated that everything existing has its self in this subtle essence (1. 4 1-7). In addition, Krishna declared that the impermanent has no reality, and the spirit is eternal, being neither born nor dying. Therefore, he concluded that the spirit does not kill, nor can it be killed (2. 16). In this same section, Krishna criticized those who believe a spirit can kill or be killed, as they are both ignorant.
According to Krishna, the spirit is eternal and everlasting. When the prince sought advice on whether to kill in war, Krishna presented various arguments, such as transcendence and reincarnation. He clarified that when a person is “killed,” their spirit abandons the old body and enters a new one. Additionally, Krishna addressed the matter of attachment to reality by stating that fear of death and ignorance hinder individuals from achieving immortality.
Only those who have realized that impermanence is without reality and that reality lies in the eternal, and have discerned the boundary between these two, would have reached the culmination of all knowledge (Bahagavad Gita 2. 15). He perceives that the human being “seeks only the gratification of desire as the ultimate goal, seeing nothing beyond” (Swami 16), indicating greed. These individuals would rely on their senses to experience a sense of fulfillment. In the Bahagavad Gita, Krishna also expounded on the concept of reincarnation and the attainment of karma. In DnyanaYoga, Krishna elaborated on his own experience of going through the cycle of reincarnation.
“I have been born again and again, from time to time… I have no beginning… Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate myself!” (Swami 4) Krishna attempted to address the human condition through suggestions such as meditation or enlightenment, detachment, and worship. For instance, in order to overcome attachment to worldly matters, one must detach themselves from all sensations. Krishna advised Arjuna that only those who remain unaffected by circumstances and accept pleasure and pain with equanimity are truly deserving of immortality.
The text emphasizes the significance of mediation in achieving Karma. Referring to the Bahagavad Gita, Krishna states that when one’s controlled mind is centered in the Self and free from earthly desires, they become truly spiritual. According to Krishna, the soul who meditates on the Self finds contentment in serving and being satisfied within the Self, eliminating the need for further accomplishments. Additionally, the concept of dharma is introduced, explaining how every being is subject to a cycle of birth and death. This cycle necessitates fulfilling one’s dharma on Earth to work off their karma.
According to Krishna, the Bahagavad Gita provides an alternative to the cycle of reincarnation. He advises Arjuna not to succumb to weakness before battle since it leads to disgrace and denies them access to heaven (Swami 2). Krishna also states that one must wander alone in order to achieve ultimate liberation from reincarnation (Manusmriti 6.42). He informs Arjuna that engaging in such a war is a path towards heaven (Bahagavad Gita 2.31), implying that attaining the state of dharma frees one from the cycle of rebirth. For Krishna, death does not signify the end but rather a transition from one worn-out body into a new one. This belief permeates throughout the entire Bahagavad Gita as it asserts that there is no slayer or slain, and that the soul is eternal and does not perish with the physical form (Bahagavad Gita).
In the passage, it is suggested that understanding the qualities of being indestructible, eternal, unborn, and unchanging, would make it impossible to slay someone or cause another person to slay. Arjuna, who is grappling with the decision of killing enemies, is guided by Krishna to realize that his actions are not what he perceives them to be. According to Krishna, one who lacks pride and is not attached to their desires and beliefs does not truly kill others, and their actions do not lead to any consequences. Instead of promoting violence, Krishna advocates for a form of spiritual activism by instructing the elimination of these enemy warriors.
The acts of renouncing attachment to the fruit of actions should be done as duty. Personally, I believe that Hinduism attracts many followers due to its complexity and its ability to provide answers to various questions. The core concept of Bahagavad Gita is straightforward and easily understandable. However, it may seem too idealistic in some sections and overly violent in others. Looking back, the setting of the battlefield has caused unnecessary controversy and criticism of the Bahagavad Gita for being “aggressive” and even “extremist” material.
Countries, including Russia, have attempted to outlaw this book within their borders. While I can comprehend their apprehensions, I must deem these measures as ridiculous. The Bahagavad Gita was intended to convey a message of love and peace to its target audience. Numerous notable figures throughout history have arrived at a similar comprehension upon delving into the Bahagavad Gita. Mohandas Gandhi’s actions were profoundly impacted by the concept of selfless service contained within this book. Likewise, the renowned J. Robert Oppenheimer, often referred to as the “father of the Atomic Bomb,” identified the Bahagavad Gita as one of the most influential works shaping his philosophical outlook on life.
He later mentioned that after witnessing the first ever atomic weapon test (Trinity), he had pondered on the verse “Now I am become Death, the destroyer of worlds” from the Bahagavad Gita (11. 32).
Bibliography
- Anthology of World Scriptures: Eastern Religions by Robert E. Van Voorst
- The Bhagavad Gita Translation by Shri Purohit Swami J. Robert Oppenheimer on the Trinity test (1965) by The Atomic Archive
- http://www. atomicarchive. com/Movies/Movie8. shtml Manusmriti Translation by George Buhler
