The Untold Story of the Bhagavad Gita

Dr. K.P.S. Kamath

The Bhagavad Gita has always been regarded as the handbook of Hinduism. Various Acharyas and Swamis, not to mention western authors, have written lengthy commentaries on this acclaimed text. All of them have interpreted this text in the Mahabharata context, as applicable to Arjuna’s despondency on the battlefield.

The truth is that most of the shlokas in the Bhagavad Gita are not related to Arjuna’s despondency, but to two successive revolutions –Upanishadic and Bhagavata- to overthrow decadent Brahmanism steeped in corrupt Yajnas known as Kamya Karma and abuse of Varna Dharma (hierarchical class system). This is its historical context. All commentators have misinterpreted shlokas related to this context as related to Arjuna, and by extension to all Kshatriyas on the battlefield. Such misapplication resulted in disastrous consequences for India.

This is the first commentary ever to reveal the true intent and spirit of the Bhagavad Gita in its historical context: Who composed it, when and for what specific purpose? What was the Original Gita like? How did it burgeon into the text as we know it today as the Bhagavad Gita-Upanishad? Only by interpreting the text in its historical context could one know its true intent and spirit.

Over fifteen years of diligent research into this acclaimed text led to numerous fascinating discoveries some of which are:

1. There were only 77 shlokas in the Original Gita, known as Arjuna Vishada.

2. This Gita was composed around 250 B.C. shortly after the Third Buddhist Council was held at Pataliputra, sponsored by Ashoka the Great.

3. In this Gita Arjuna, suffering from Shokam (grief), Dwandwam (doubt, fickleness of mind) and fear of bad Karmaphalam (sin) before the Mahabharata War was modeled after Ashoka the Great (ruled 272-232 B.C.) suffering from the same three maladies after the bloody Kalinga war.

4. The hidden goal of Arjuna Vishada was to dissuade Kshatriyas from abandoning their Varna Dharma (Class-designated Duty based on Guna/Karma doctrine) like traitorous Ashoka and his Buddhist followers did, and stay within the fold of Brahmanism, however imperfect it might be, as Arjuna did in the poem.

5. There are three distinct Gitas hidden in the text of the Bhagavad Gita: Brāhmanic, Upanishadic and Bhāgavata, each with a distinct pair of doctrines.

6. The real goal of both Upanishadic and Bhagavata Gitas was to overthrow decadent Brahmanism steeped in corrupt Yajnas and inequitable Varna Dharma, which resulted in the birth and rise of heterodox Dharmas.

7. Jnanayoga was designed to reform corrupt Brahmin ritualists, and Karmayoga was designed to reform corrupt Kshatriya ritualists.

8. The ultimate goal of the Bhagavad Gita was to establish a broad-based Dharma worshiping One God with Bhaktiyoga, and without mindless rituals and caste system.

9. Brahmanic scribes resorted to every literary trick to destroy the true intent and spirit of the Bhagavad Gita, and restore corrupt Yajnas/rituals and abuse of Varna Dharma. That is why the text is so disjointed and incomprehensible.

10. Not knowing the historical context of the Bhagavad Gita, all great Acharyas and Swamis misinterpreted and misapplied it to Arjuna, and Kshatriyas by default, on the battlefield resulting in 600 years of disastrous Islamic rule of India.

11. Had they interpreted this text properly, Hinduism would not be riddled with class/caste system, Untouchability, greedy priests fleecing people with mindless rituals, and thousands of abominable superstitions.