The Gita is a unique text that contains the most powerful thoughts not just from Hinduism, but from all other systems of faith, writes ASHA GOSWAMI
A common view about The Gita is that it carries the gist of all the traditions in India. So, if one reads it, they would have an idea about all the important Hindu texts. This view finds support in the popular saying about The Gita that “when all the Indian schools of thought in India condensed and synthesised, they become The Gita, the encyclopedia of all the Indian traditions”. The Gita, the eternal sermon of lord Krishna, is of unique value from the point of view of its contents. It forms a harmonious synthesis of all the Indian schools of thought. The vedic rituals (Karma-Kanda) and dogmatic formalities make a unitive appeal to the masses to become samadhavmi or tolerant towards all the other prevailing religious beliefs. The Gita is essentially a book about Krishna dharma and the philosophical doctrines of Vaishnavism. It also covers other beliefs and concepts like casteism, which was opposed by some religious thinkers in India.
Puranic influence on The Gita can be traced back to the changes in the personality of lord Krishna. Krishna is on similar terms sd that of the Bhagavatapurana. He is the Param Purusha and Brahma Himself, the source of all the things in the Universe. When the Puranic Krishna’s female power Radha takes charge of nature or Prakriti, endowed with Gunas, it is called His lower Power which is set forth by Him in the creation of Gods and men. He is called both the Father and Mother of all.
Similarly, the Bhaktivada of the Puranas is taken over by The Gita in its Bhaktiyoga which lays emphasis over one’s loyalty and loving adoration towards Krishna. Thus, after a brief note, the following study would delineate the various Indian traditions which are amalgamated into one tradition called Krishna-Dharma or Krishna’s The Gita and to obtain the desired objective of the study. The gita will be analysed on the basis of its reference to the authoritative works or Persons like Vedas and Manu, Janak etc. To start with its references to the spiritualism in the Vedas in Ibid. XIII.4; XV.18; XVIII.23, it be stated that these are adhered so religiously in The Gita that even the Samaveda is called the direct vibhuti of Krishna himself. Even the three upanishadas — Isha, Katha and Mundaka — are quoted verbatim. Besides, the vedic ideals are also referred to in The Gita like means of self purifications; that of charity; penances that of sacrifice[Yajna]. Om, as a symbol of the whole universe; analogy of the tree as a universe are all included in the The Gita as forming its main doctrines. On the basis of the vedic doctrines of Agnihotra in terms of its symbolic meanings as mentioned in The Gita N.27, one can perform symbolic Yajna by offering objects of one’s sense organs in the Yajnagni of the control of mind. In the name of Nivritti, The Gita seems to follow the Jain-ideal. Similarly, The Gita’s reference to Naishakarmya Siddhi which implies super perfection also sounds akin to the Buddhist ideal of Nekkhamma which is suggestive of the same implication that of “laying suppression of passion”. Besides, in The Gita’s chapters 2,5, and 6, references are made to the practicing of equanimity, total detachment and selflessness as golden means of leading a better life. It also has Buddhist ideals in it, like adaptation of Buddhist terms Nirvana as suggestive of the Brahma bhuta state. Moreover, The Gita’s concepts of Tapa, also seems based on the Bauddha view about penances. Besides The Gita’s notion of threefold Tapa — that of body mind and speech —also carries Buddhist influence. Next, the doctrines of the Saamkhya and Vedanta philosophies find ample place in the Jnanayoga of the The Gita’s chapters 1V to X which combines in itself views of both these philosophies. However, the Saamkhya tenets are located in The Gita when it called Yoga of Saamkhya which implores upon to the people to follow the path of Sanyasa of action for attaining redemption (Moksha) of the world and one’s action; and of wandering (bhramana) as a mendicant for searching about God as a forms or modes of worship. The Gita also seems to bear the influence of the Saamkhyas when it states that “discharge all the obligatory secular function as true worship of God”. Finally, when one attempts to delineate Christian beliefs as amalgamated in The Gita, one has to admit that the final recension of The Gita belongs to 3rd Century AD References to Christian doctrines/ideals can be traced in many of its stanzas. It proves that The Gita not only comprises synthesis of all Indian religions, but also that their existed a common forum of Orientals for sharing the doctrines, maxims, and ideals as well as that the common doctrines prevailed in both the religions proving the spirit of coherence and brotherhood which existed among people although living far apart.
Many similar sentiments can be gathered from The Gita and The Bible. To conclude, The Gita seems to be a composite Gospel wherein varied Indian religious traditions have been wilfully amalgamated with an objective to present The Gita Dharma as a synthesis of all the religious traditions in a reconciled manner. So, it be better known as an eclectic contribution of all the then-existing different philosophical thoughts (Vedic , Vedanta, Yoga, Samkhya Buddhist and Christian) in India. They all agree on one point that the souls go the Heaven or Hell according to the Acts(Karmas) of the Jivas.