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Updated: May 9, 2025
Not only is the combination of devotion and metaphysics found in this work similar to the tone of many Mahayanist sutras but the manifestation of Krishna in his divine form is like the transformation scenes of the Lotus. The chief moral principle of the Bhagavad-gîtâ is substantially the same as that prescribed for Bodhisattvas.
The Bhagavad-gîtâ identifies Kṛishṇa with Vâsudeva and with Vishṇu but does not mention Nârâyaṇa and from its general style I should imagine the Nârâyaṇiya to be a later poem.
Bhagavad-Gita, IV, 37: “Like fire when it flames and turns all the firewood to ashes.” So the fire of knowledge burns for you all deeds to ashes. For several reasons the father image is peculiarly suited to represent what has to be resolved. The father is also the type of tenacious adherence to the ancestors.
In the Ṛig Veda there is a poem put into the mouth of Vac or speech, containing such sentiments as "I give wealth to him who gives sacrifice.... I am that through which one eats, breathes, sees, and hears.... Him that I love I make strong, to be a priest, a seer, a sage." This reads like an ancient preliminary study for the Bhagavad-gîtâ.
If I compare the hermetic teachings on the one hand with the vedanta, and on the other with the Samkhya-Yoga, I do not lose sight of the fundamental antagonism of both—Vedanta is monistic, Samkhya is dualistic—but in appreciation of the doctrine of salvation which is common to both. That the mystic finds the same germ in both systems is shown by the Bhagavad-Gita.
He wrote popular hymns as well as commentaries on the Upanishads, Vedânta Sutras and Bhagavad-gîtâ, thus recognizing both Vedic and post-Vedic literature: he resided for some time on the Narbudda and at Benares, and in the course of the journeys in which like Paul he gave vent to his activity, he founded four maṭhs or monasteries, at Sringeri, Puri, Dwârakâ and Badrinath in the Himalaya.
Krishna fights for the sons of Pandu; in the Bhagavad-Gita and elsewhere we see him as the incarnation of Vishnu, of the Deity, the Supreme Self. As such, he does neither good nor evil; but ensures victory for his protegees.
On the extension of personality, some passages from the Discourses on Divinity in the Bhagavad-Gita: “Who sees himself in all being and all being in himself, Whoever exercises himself in devotion and looks at all impartially, Whoever sees me everywhere, and also sees everything in me, From him I can never vanish nor he from me.” VI, 29f. “Whoever discovers in all the modes of life the very exalted lord, Who does not fail when they fail—he who recognizes that, has learned well, For whosoever recognizes the same lord as the one who dwells in all, Wounds not the self through the self, and travels so the highest road.” XIII 27f.
This idea seems implied by Śankara's view that creation is similar to the sportive impulses of exuberant youth and the Bhagavad-gîtâ is familiar with pravritti and nirvritti, but the double character of the rhythm is emphasized most clearly in Śâkta treatises.
Thus the Bhagavad-gîtâ says that actions are performed by the Guṇas and only he who is deluded by egoism thinks "I am the doer." And the Vishnu Purana objects to the use of personal pronouns.
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