Dear Editor
The purpose of this letter is to add some pertinent information on Bhagavat Gita to D.S. Jawa’s letter published in WSN dated November 12, 1992. As already stated Krishna’s prime purpose in Bhagavat Gita is to convince Arjuna to go out and kill come what may. There are few more important facts that the reader ought to know of Bhagavat Gita 1. In accordance with Mahabharata there is no such thing called Bhagavat Gita. Then how did we get it Mahabharata has 18 sections called books. The fifth one is the Bhishma Parva. A Sub-section of Bhishma Parva is called Bhagavat-Gita Parva which is composed of essentially 30 chapters. The last 18 chapters of Bhagavat-Gita Parva were plucked away compiled in a separate book form and then dubbed as Bhagavat Gita Who did it? When was it done? Why was it done? Nobody knows it. And will never be known.
- In April 1993 during the Baisakhi celebration a Gyani in the Gurdwara proudly elaborated Guru Gobind Singh’s statement (to borrow from Mr. Jawa) When an affair becomes beyond any remedy to settle it then becomes lawful to unsheathe the sword Giving credence to these words of Guru Gobind Singh the Gyani proclaimed that in a similar fashion Bhagwan Krishna uttered similar words to his disciple Arjuna in the Bhagavat Gita. I am very much conversant with the contents of Bhagavat Gita There is no statement in Bhagavat Gita that resembles in any fashion .to the wordings of Gura Gobind Singh. In actuality this is what Krishna had said for whenever the law of righteousness withers away and lawlessness arises then do I generate myself on earth. For the protection of the good for the destruction of evil-doors for the setting of the law of righteousness I come into being age after age (B.G. 4: 7-8) Keep it in mind here the Krishna is talking about the caste and it’s Protection. It has nothing in common with Guru Gobind Singh’s statement. Some of you might be interested to know if Krishna was true to his own spoken words to Arjuna. The answer is no If you read the rest of the portions of Mahabharata one point comes to be clear—both good and evil had been relentlessly destroyed and there was no sign of the restoration of the law of righteousness.
G.B Singh Waynesville MO.
Article extracted from this publication >> January 21, 1994
