Argumentative Analysis

Bhagavad Gita and the Hebrew Bible

No other portion of Hindu works has made a significant impression on Western thoughts as the Bhagavad Gita, “The Lord’s Lay,” or the “Song of the Adorable.” The Bhagavad vita has gained its distinct significance from its presumed similarity to the New Testament. And as it demands to be much of age than the outdated Gospels or the Epistles, it bears the implication that the latter might have copied various aspects. A reasonable conversion has been distributed in Boston by Mr. Mohini M. Chatterji, who earnestly trusts this to be the bare word of the Superlative Creator and Advocate of the world.  He acknowledges that at an advanced day, “the similar God, adored comparable by Hindus and Christians, emerged again as a person in Jesus Christ.  Within Biblical scriptures, He exposed Himself to other countries, as the Bhagavad Gita had declared Him to individuals from the east.

Theodor draws the interpretation that “If the Brahmans scriptures and the Christians Scriptures, extensively alienated as they are by age and race (2). A cautious and groveling comparison of the two scripture collections will indicate the cognizant and intellectual revelation designs. The Bhagavad Gita’s element is comprehensively pantheistic. At the same time, the scriptures highlight the identity of God in companionship with the discrete character of humanbeing personalities appears to interject no solemn struggle in Mr. Chatterji’s interpretation.  He states that ‘The Lord’s Lay’ is for theoretical thoughts” (Graham 126). As a result, it deals more extensively with the anonymity of God’s being. In Bhagavad Gita, he indicates that it comprises 770 verses; the central theme is God’s being, while barely a similar quantity of clarification is presented in the entire Bible.  This definitive statement’s clarification is located in the change amongst the prodigy of the Hebrew and the Brahman race. Similarly, the point that Jesus Christs’ lessons were spoken to typical individuals.

The aura of logical dominance, which is inherent in the phrases, is noticeable Mr. Chatterji similarly discovers an innermost gratification in what is considered as the comprehensive assistance of the Brahmanic scripture. According to Graham, he views the Buddha as a protector of disclosure for people exterior of the Vedic power (126). Also, he assumes that if such a revealer is acknowledged, there may be no aim for discounting other people.  As a result, Christianity should similarly be accorded a place.  He announces on Vedic authority that any person who obtains God’s correct understanding, nonetheless exposed, achieves eternal life. And for an equivalent to this, he cites Christ saying that “this is eternal life that they may distinguish Thee the only true God, and Jesus Christ whom Thou hast sent.” Besides, he indicates that The Brahmanic scripture is of one accord in educating that God is seen when the heart is purified. As a result, Jesus Christ also states that the blessed are pure as they will see God’s hand.

The interpreter castoffs the frequently-repeated concept that the Christian Scriptures are imitative of Krishna’s wise sayings. This is very important because the contention to which apparent apologists continuously resort is castoff by individuals considered to be Hindus. He backs the concept that there was no prerequisite of copying as both were straight disclosures from Vishnu. He argues that God, who “at varied periods and in diverse demeanors has pronounced to males in diverse ages, articulated the actuality, and fundamentally the similar truth, on Indian and Judea plains. And he prompts Hindus and Christians similarly, that this understanding of truth bears with itself enlarged accountability. A man that observes the delightful works of the Spirit amongst the earth’s nations, bringing every person to God by means unidentified to others, is thus given the responsibilities. Appalling strictness harnesses the caution presented to the Pharisees by Gamaliel. If an individual is a Brahman, he should contemplate when differing the Jesus religion that he contests. The facts of Christianity are similar to those that are dependent on their salvation.

There exists the very principle of Hinduism. Its principal quality that which makes it rather difficult to prevent is its tranquil insignificance to every distinction. To rationalize in that aspect is comparable to clutching on a jelly-fish. Its pantheism that incorporates every element covers every side of every question.  It perceives no complications, even between factors that are believed to be ethically opposite.  Ambiguities are no complications, and both sides of a predicament can be co-ordinated. And to a larger magnitude, this similar indistinctness of belief typifies every heathen system from the East. The Buddhists and the Shintoists originating from rationalizing their easy-going organization by the preferred saying that, whilst there exists numerous pathways of climbing the Fusyama, however on reaching the peak they all regard the similar magnificent moon. Whether every individual gets to the peak is an element that does not happen oriental to inquire.  

The Bhagavad Gita was assimilated as a part of this famous epic, perhaps as ancient as the 2nd or 3rd period. During the same period, Krishna had considered being divine, however his complete and profligate veneration as the “Delectable One” perhaps failed to appear. The verse is currently shrewdly weaved into a unique fabric, numerous condescending sayings copied from Upanishads and the afterward philosophic schools, upon the overall narrative’s foundation. In the narrative, Arjuna is the conqueror.  Arjuna and his four siblings are likely to be engaged in a significant battle that involves their kin for the custody of an inherited cathedra. The celestial Krishna, who was once considered a conqueror, turns out to be Arjuna’s charioteer. He can serve as his counselor in that capacity. As the conflicting array is designed, Arjuna is apprehended with uncertainties as he contemplated slaughtering his akin for the splendor of a sword of state.  Krishna now gains access upon an extended address upon caste’s responsibilities and the indwelling of the boundless, indicating that the soul, believed to be part of divinity, may not be eliminated. However, the body can be chopped into fragments. The grotesqueness that characterizes every Hindu work is not deficient in Krishna and Arjuna’s narrative, as assumed in the pronounced epic of which the Bhagavad Gita is part.

Nadkarni assumes that the epic’s pantheistic basis and its copied Christian formations and Christian terminology on the other will clarify its central supposed equivalents with the New Testament (72). With the great understanding of the biblical scriptures, and his occasional capability in regulating shades of thinking and expressions, Mr. Chatterji has offered approximately 214 passages that he equals with scriptures from the Bible. Most of the scriptures are so skilfully phrased that the assessments may topple one not accustomed to Hindu philosophies’ particularities.  Graham indicates that the poem has produced more evil amongst the foreign populace of India. In this nation, there are numerous even educated individuals with whom this new version may bear a significant influence (127). Men with disconcerted thoughts who that may have moved with disrespect from the rusticity of spiritualism and sickened by the irregular assailment of Ingersoll can be fascinated by a book which is so preeminent and frequently sublime in its viewpoint. Moreover, so pure in its moral principles, like Christianity, has linked the dreadful chasm amongst distant divinity and the human circumstances and requirements by offering the universe a God-man.

Despite the non-existence of pantheistic difference based on the expressions, it may not be viewed as being strange if catchphrases to an all-embracing devoutness ought to be made to cover in every case the everyday deeds of life.  However, apart from this, there is an extensive variance in the essential concepts which these segments articulate. Graham perception is that of adoring devoutness to an immeasurable Acquaintance and Redeemer (127). It is such a presentation of devotion and adoration as one cognizant being may make to other people. However, Krishna categorizes the benefactor with the recipient, and Arjuna is trained to respect the gifts as acts of God. The expression “dedicate that to me” is equal to “assign that to me.” In perspective, individuals read, “Of those males, who thought of me in distinctiveness, glorify me, for them continuously leaning on me, I accept the affliction of gaining and safeguarding of possessions. Moreover, devotees of other gods that revere in conviction worship me in lack of knowledge. This signifies that the believer is to make no change between himself and the boundless. The believer will mention all his everyday acts to the Infinite as the actual actor, his ego being disregarded. However, this is not considered as Paul’s concept as it is the very opposite. It may offer ease only to the evil-doer who wanted to change his accountability.

In both extracts, the understanding of God is made the principal consecration to be sought after. However, in regard to Bhagavad Gita, knowledge only signifies an acknowledgment of the boundless ego prevailing in individual personality. This is considered to be a meager recognition of that theoretical concept of life. Therefore, one of the Upanishads states that “any individual that perceives every aspect in God, and God in every aspect, understands the fact aright. In this case, the philosophy is widely regarded to be accurate. In contrast, what Jesus intended was not the acknowledgment of a pantheistic philosophy but an actual heart-knowledge of God’s personality. This involves an affectionate experience of his heavenly mercy, his paternal adoration, and his ineffable glory. One is considered as a cold philosophy. The additional aspect was the experience, partnership, appreciation, and familial affection. Pantheism showed that God might not be recognized essentially. Additionally, He is devoid of confines or circumstances that human beings can differentiate Him from their finiteness only by depriving the conception of Him. He is not subject to boundaries as upright or wicked. According to Graham, Krishna indicates that as the existing air in space is distributed everywhere and is unrestrained, so is every aspect in me (89).  I am the Vedic rite, I am the victim, I am nourishment, I am blessed recipe, I am immortality. In addition, I am similarly the underlying source and the apparent outcome.” Knowing the God of the Bhagavad Gita is acknowledging that one may not understand him. God is unbounded in characteristics and, however, without qualities. This is the God that is proclaimed by Bhagavad Gita.


By a comparable refutation, the more a sincere believer acknowledges God, the lesser he identifies. This is due to the course of acquaintance is a course of “effacement”. The nearer the steady union turns out to be, the dimmer is the self-personality; to an extent, it diminishes away completely and is amalgamated and absent as a droplet in the infinite ocean. This is considered as resting, whereby Krishna pledges rewards for knowing him. It is cessation in the aspect of extinctions; it is demise, while that which Christ pledges is eternal life with endless and ecstatic undertaking, with ever-growing authorities of communion and of adoration. However, turning from specific parallels to a comprehensive assessment, there is a over-all integration of expressions within the New Testament regarding what each Christian tutor should target at clear opinions and careful judgments. For instance, when Christians are considered as the temple of the Holy Spirit, or when Christ is believed to form in Christian’s faith of glory, or it is no longer we that live, but Christ that liveth in them. It may not be repudiated that protectors of the Bhagavad Gita, and the entire Indo-pantheistic idea, may make out a somewhat reasonable justification along these aspects. In this case, a respected priest was known to make such exaggerated use of these New Testament terminologies that necessitated most of the co-presbyters raising the query of a pantheism trial.  Nonetheless, it is one aspect to implement robust terms of religious feeling, as is frequently achieved, particularly in supplication, and additional facets to mount models and viewpoints and presenting them as precise truth statements. The New Testament speaks nowhere of the indwelling Soul in such a sense as indicates an abolition or immersion of the sentient personal personality. On the other hand, “effacement” rather than communion is a preferred communication in the Bhagavad Gita. In his utmost blissful dialect, Paul fails to offer any indication of extermination. However, on the opposing element, he expands the concept of a distinct, mindful, ever-growing character, dwelling and jubilation in Divine communion forever.

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