In the Bhagavad-Gita the creator god, Lord Krishna, is re-teaching humanity about the principles of discipline, sacred duty, reincarnation, and release though the king, Arjuna. The rhetoric takes for granted the ambiguity and the language of causality that the author relies upon to relate Lord Krishna’s divine teaching, but the text also reiterates these concepts because they are the best way for humans to understand the difference between god and men and the cycle of existence that is outside of human understanding.
Throughout the Bhagavad-Gita the teachings of Krishna is explained in terms like “oneness” and “nothing of nonbeing comes to be”, but in the Fourth Teaching the terminology changes slightly and starts to take for granted and depend …show more content…
Lord Krishna says that he has “passed through many births” and proceeds to say that “I know them all, but you do not”. Krishna is saying that it is knowledge of the cycle of life and the divine nature of the cycle that separates gods from humans. This connects the dots from earlier in the passage where Krishna is telling Arjuna that the “royal sages knew this discipline” but that over time it decayed. The imagery of time in the terms of “decayed” and “birth” rely on defining unearthly things in earthly terms. Also it seems to imply that when it is shared with mortals the way of sacred duty dies and can only be revived through the immortal and knowledge of the universe retaught by Krishna. Which is supported through Krishna’s words, “to protect men of virtue and destroy men who do evil, to set the standard of sacred duty, I appear age after age.”
At the height of Krishna’s revelations further use of terms about time, life, and mortality continue to draw on the ambiguity of the text to paint a picture of the divine Krishna who is both unfathomable yet necessarily crammed into human words that language can describe. Krishna says that he himself is, “undying”, and “lord of creatures” and that he “fashion(s) nature” and comes into being through his own magic. This is further example of the authors using terms humans can understand to give dimension to a god, since they are saying that he exists of himself and is immortal and eternal while using the word
Throughout the Bhagavad-Gita the teachings of Krishna is explained in terms like “oneness” and “nothing of nonbeing comes to be”, but in the Fourth Teaching the terminology changes slightly and starts to take for granted and depend …show more content…
Lord Krishna says that he has “passed through many births” and proceeds to say that “I know them all, but you do not”. Krishna is saying that it is knowledge of the cycle of life and the divine nature of the cycle that separates gods from humans. This connects the dots from earlier in the passage where Krishna is telling Arjuna that the “royal sages knew this discipline” but that over time it decayed. The imagery of time in the terms of “decayed” and “birth” rely on defining unearthly things in earthly terms. Also it seems to imply that when it is shared with mortals the way of sacred duty dies and can only be revived through the immortal and knowledge of the universe retaught by Krishna. Which is supported through Krishna’s words, “to protect men of virtue and destroy men who do evil, to set the standard of sacred duty, I appear age after age.”
At the height of Krishna’s revelations further use of terms about time, life, and mortality continue to draw on the ambiguity of the text to paint a picture of the divine Krishna who is both unfathomable yet necessarily crammed into human words that language can describe. Krishna says that he himself is, “undying”, and “lord of creatures” and that he “fashion(s) nature” and comes into being through his own magic. This is further example of the authors using terms humans can understand to give dimension to a god, since they are saying that he exists of himself and is immortal and eternal while using the word