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The Bhagavad-Gita contains within it certain aspects of the Christian concepts of grace, sacrifice, salvation, resurrection, revelation, union, obedience and devotion. These concepts provide a point of contact for engaging in dialogue with the Hindu in bringing to them an understanding of the Christian gospel.

As Christians it is important to distinguish between the idea of "having the truth", and "Truth having us". Important because engaging oneself in any intelligible, or more importantly, profitable discussion with other religions, is more about clearly and lovingly sharing your perspective rather than striving for that individual to adopt your position. God explained (revealed) His position by sending His Son in a manner which He could be clearly and lovingly understood by us - He entered not only our world, but our worldview. This paper will attempt to engage into that manner of dialogue within Hinduism, and by paying particular attention to its most valued text - the Bhagavad-gita.

Hinduism could easily be regarded as the grandfather of religions being the oldest known, but not only is it the oldest it is also considered the most complicating (McDowell,1983:283). This is highlighted by the observation that "they can be pan- theists, monotheists, agnostics, or even atheists" (Noss, J.B. quoted in Ibid). To attempt a summation of the thought of Hinduism is not merely difficult, but, according to John Bowker (Ibid:284), simply "impossible". Predominantly, though, there are a small number of ideas which seem to be present in one form or another within the various streams of thought. These are: "Brahman, the Eternal trimutri, or three-in-one god; Brahma, the creator; Vishnu, the preserver; and Shiva, the destroyer [also] Submission to fate, ..." (Gaer, J. quoted in Ibid:283).

Integral to Hinduism are its sacred writings which were most likely written over a period of two thousand years, that is, from approximately fourteen hundred BCE to five hundred CE, they are also quite substantial in volume (Ibid:284). Their writings can generally be divided into the two categories of sruti and smriti, the former being understood as "what is heard", and the latter being "what is remembered" (Ibid). The latter is also considered to be a form of exposition of the sruti, consequently the smriti does not hold the same authority as the former. These writings contain within them the concepts with which the Hindu will live life. Some of these are dharma, moksha, and yoga. Dharma relates to ".. discipline and the responsibilities of life that are considered essential for the support of the family and society" (Burnett,1992:89). The emphasis is placed on the "essential" nature of dharma, giving it a sense of determination. Moksha is the liberation of the atman (the essential person, or soul) from the endless cycle of birth, rebirth, cause and effect, or karma. This liberation is attained through three ways, or paths, which result in union (yoga) with Brahman, which are: union through knowledge (jnana); union through ritual works (karma); or union through devotion (bhakti) (McDowell,1983:288). It is this third way, or path, which will be the focus of attention, its origin of thought is contained within the second of the two Hinduistic epics - the Mahabharata, the first epic being known as the Ramayana.

The Mahabharata is one extremely large epic, in fact some three and a half times larger than the Bible, and as such "can rightly claim to be the world's largest epic .." (Burnett, 1992:87). The essential story centres on a civil war which takes place in the kingdom of the Kurus, which has been traditionally identified as being in and around the vicinity of modern Delhi (Ibid:88). The epic, as Burnett (Ibid) explains, is,

a battle between duty and rebellion, between order and chaos [and] .. deals with the dispute between two sections of the Kuru clan ... over the right of succession to the throne.

The eldest son was blind, which made him ineligible for the throne, and the son next in line was cursed to die if he had sexual relations. He therefore surrendered his rightful entitlement back to the ineligible elder son. The wives of the second son (Pandu), although, did conceive sons, somewhat supernaturally (Ibid). The implication being that the sons, five in total, of Pandu were of divine origin, however it is not plainly stated (Ibid). The one son which stood out more than the others was the middle, or third, son who was named Arjuna. He seems to be presented as the "favoured" son, as he was exceptional in every respect, and excelled much more than his brothers. An example of this is depicted in an archery competition which he won, and the prize received for this was the beautiful princess Draupadi (Ibid:89). In the midst of all this favour the war between his own brothers (one hundred in all), becomes a stark reality. On the evening before the battle was to take place Arjuna was allotted time to reflect on the significance of the occasion, namely that he was to fight against his own kindred, which greatly saddened him. Upon this reflection he laid down his arms and sought solace and advice from his charioteer, who happened to be an avatara (similar to incarnation) of the great god Krishna. It is the content of this dialogue which constitutes the text of Bhagavad-Gita (Ibid).

The poem known as the Bhagavad-Gita, which is translated into English as the " Song of the (Blessed) Lord", is considered the most sacred among all the Indian writings, the most popular, the most known, the most referred to and the most commented on (Zaehner,1966:xv), even though it was interpolated into the text of the epic sometime in the first century (McDowell,1983:286). Although, it is possible that the actual composition of the poem itself was as early as 300 BCE (Smart,1989:86). Sankara, a well known Indian philosopher, has commented to the effect that the poem contained within it "the essence of the Vedas" (Ibid), which in reality highlights its pertinence within Hinduistic thought. As far as conditioning and shaping society and culture, the poem has been more influential than the Vedic hymns, which play an integral part in Hinduism (Ibid). It is therefore noteworthy to point out that although the poem has had such far reaching effect, it is not classed as having being "breathed forth by the deity in an immemorial past" resulting in it not been considered on the same level of authority as the Upanishads (Zaehner,1966:xv).

The song centres around two characters; Krishna and Arjuna, a warrior. Krishna is chosen to act as Arjuna's charioteer, and at this point is desiring to thrust the warrior into the battle, as the god is extremely anxious to annihilate the enemy. Arjuna is about to fight his cousins, but contemplates the question: How can he kill his blood relatives? He begins to lose his nerve because of the forthcoming carnage which he knows must take place. The unexpected change of heart in Arjuna spurs Krishna to expound on his duty and why he should carry out the task (Zaehner,1966:xv). In the end he, with great sadness and grief, chooses devotion to Krishna (McDowell, 1983:287).

The motivation for Krishna's discourse is his desire to inform Arjuna of his duty, or dharma, which simply must be fulfilled as ultimately he is determined, and sustained by it (Burnett,1992:90). In doing so Krishna recapitulates many doctrines of Hinduism (Zaehner,1966:xvi). The most significant of which is the endorsement of bhakti, the path of devotion, as a way whereby one may attain moksha (McDowell,1983:287). The other dominating idea is the revelation that this transcendent, numinous creator of all is himself loving, and loves man (Smart,1989:87, Zaehner,1966:xvi, xix). From these ideas there issues forth a number of interesting observations. In respect to his caste (identity within society), by fulfilling his duty he imitates Brahman, both in essence and activity (Ibid:xvi). There is no distinction between the active and contemplative life, it is the love of god which "brings them [both] to fruition" (Ibid). As it is the love of god which acts on behalf of the individual, there can be no sense of attaining salvation, for this is something freely bestowed upon him because of his devotion (Ibid). Salvation results in not only 'becoming Brahman ', but actually "partaking in the essence of the personal god", for this is the root meaning of bhakti (Ibid). In this union the individual recognises his dependence upon his god for his remaining in this desired state of liberation or nirvana, and in this recognition continues to love and worship Him, consequently the individual is said to 'abide' in god (Ibid:xviii). Krishna highlights this point whilst explaining to Arjuna,

But of all the men of yoga,

The man of faith who loves and honours Me, His inmost self absorbed in Me,

He is the most fully integrated,

This I do believe (Ibid)

This idea is further developed by the insistence upon detachment from the world, which implies that previously the individual was attached to the world, and he is now called to, as Krishna states, "Attach thy mind to me". There is a continued active love and worship of the deity (Ibid:xviii). Sincerity, or sraddha, is considered very important in this active love and worship (Holm,1994:73), for with it is attached a promise which seems to allude to resurrection and eternal life;

Those who worship me with complete discipline and who contemplate me

Whose thoughts are constantly on me —

These I soon raise up from the sea of death and rebirth

Within this explanation of the essential message of the Bhagavad-Gita certain concepts are present which can be used to provide a redemptive analogy. These are drawn out not merely from the didactic discourse of Krishna, but just as importantly the actual setting and circumstance of the song itself. Those ideas which can be identified in the actual story which find parallel in the gospel story are predominantly two; the first being Arjuna's personal torment, being torn between his devotion to Krishna and his duty as a warrior which included destroying his own flesh and blood. The second follows on from that thought in that he ultimately did sacrifice those whom he loved, but with great sadness. The other concepts are found within the content of the Krishna's dialogue with Arjuna, these can be identified as; love, grace, the worth of the individual, union, abiding and resurrection. These shall be treated individually as they relate to the gospel.

The whole setting of the poem can be seen as a redemptive analogy in the sense that Arjuna's struggle was one of coming to terms with an ultimate destiny in light of his present predicament - he experienced doubt, and did not want to follow through with his duty, but eventually bowed to the will of another and not his own. Luke 22:42-45 recounts Jesus' struggle in the garden, he felt alone, had doubt (some would say), struggled with his destiny, but ultimately bowed to his Fathers will. This was helped along by the appearance of an angel to strengthen and console, just as Krishna did for Arjuna. Just as Arjuna with great grief and sadness sacrificed his own relatives in order that a new era may dawn, so too did the Father give up His only Son that a new era may dawn of which men were called to be a part of resulting in life (John 3:16). It is this one concept which most wholly encapsulates the gospel, and is more fully developed by relating the concepts which Krishna elucidates.

Most importantly is the understanding that Krishna loves man, for as the above reference declares "God so loved the world", an idea which is explicitly stated throughout Scripture, but no more exquisitely than in 1 John 4:7-21, particularly verse 19 - "We love Him because He first loved us". Because God is love He freely bestows salvation to man as an undeserved gift, and not a reward which is earned through works (Ephesians 2:8,9). This concept is present within the poem, particularly in the advocated path of devotion (bhakti) which suggests that salvation cannot be attained through works for they are ultimately irrelevant, but that salvation is given through the grace of the deity. Through this gift of salvation/liberation a 'union' with the deity is the theological corollary.

In both the Gita and the gospel message the idea is best expressed as 'partaking', for this understanding is both present in bhakti (see above) and communion (1 Corinthians 10:16f) (Thiessen,1979:283). Although this parallel is evident, and is able to convey to the Hindu an understanding of the implication of salvation, a distinction needs to be made. Within the term bhakti the union relates very much to the essence of the deity and a form of absorption of the individual into the god, whereas the union spoken of in Scripture is spiritual, complete and indissoluble (Ibid:283). Having said that, there seems to be a certain degree of autonomy which exists between devotee and deity as he is commanded to "abide" which may only be achieved through consciousness and continued personality. In the 1 John 4:7-21 passage already mentioned it is asserted that those who love are "born of God", those who abide in this love actually "abides in God, and God in Him". An idea which is affirmed by Christ in John 15:1ff. To fulfil this continuation of abiding means fulfilling the command to love, and this being an active love. A concept shared by both the Gita and gospel.

The command of the gospel is very much like the Hindu idea of duty, and as mentioned above, in fulfilling one's duty the individual is like the deity in essence and activity, giving the person a sense of worth, an idea shared with the gospel. God comes to us because we are considered important to Him, and through being united to Him he declares our worthiness. Worthy only on the basis in being a 'partaker' of His Son. Finally, the observation of Krishna promising to "raise up [Arjuna] from the sea of death and rebirth", which aligns with the similar promise of Christ in John 11:1ff and the miracle of Lazarus, is easily identifiable. This is a powerful redemptive analogy to use in assisting the Hindu understand the gospel.

The most powerful analogy of all, would have to be the sharing of all the above mentioned concepts. For within them Jesus is presented as both Arjuna and Krishna, for the Hindu will easily see Jesus experiencing the same things Arjuna experienced, but also doing to same things which Krishna speaks about to Arjuna. This naturally leads to being able the explain that the person of Jesus was both man and God who not only understands our inner conflicts, but actually enters into them Himself that He may ultimately take us from them to be with Him and nirvana.

In coming to an understanding of the Bhagavad-Gita it has become evident that it seems to be within the wisdom of God that Hinduisms' most regarded sacred writing is also one of the most powerful tools to use in explaining the gospel of Jesus Christ.

Burnett,D.,The Spirit of Hinduism:A Christian Perspective on Hinduism,(Monarch,1992).

Holm,J.,Bowker,J.(ed's), Worship , ( Paternoster , 1994 ).

McDowell,J.,Stewart,D., Handbook of Today's Religions , ( Here's Life , 1983 ).

Smart,N.,The World's Religions:Old Traditions and Modern Transformations, (Cambridge,1989).

Thiessen,H.C., Lectures in Systematic Theology , (Eerdmans,1979).

Zaehner,R.C., Hindu Scriptures , (J.M. Dent & Sons,1966).

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