The Satanic Verses of Bhagavad-gita1

By KEDAR JOSHI (Creative Commons license: AttributionShare Alike 3.0 Unported http://creativecommons.org/licenses/bysa/3.0/)

The purpose of this work is to show that the message of Bhagavad-gita the sacred scripture of Hinduism is inherently satanic, and that Bhagavad-gita is "Hindu terrorism". The criticism largely progresses from the simplest, or the most basic one, to the profoundest, or philosophically the most advanced one. And, at the end, it summarises the satanic Gita i.e. the satanic aspect of Gita in four verses. This work is meant to be nothing but an honest, academic attempt at bringing out a criticism of Bhagavad-gita. And although, through this work, I have been highly critical of Bhagavad-gita, I have pleasure admitting honestly that Gita does appear to have a profound metaphysic and a spiritually motivating philosophy of life. In fact, it prominently shares similarities with my theories & philosophy, especially the UQV (Ultimate Questioners Vanity) theory. My most beloved verses of the Gita are these fourteen 2:2, 2:3, 2:4, 2:11, 2:12, 2:23, 2:34, 2:37, 2:38, 2:47, 4:7, 4:8, 15:15, and 18:78. I find them very inspiring, melodious, and mesmerising, even though I may not have to agree with all of their meanings. I often like them when they are taken out of their original context and when they are seen through my own philosophical perspective. And I must admit that especially because of these verses, the Gita has a very special place in my heart.

Bhagavad-gita2, literally meaning Song sung by God, and also known as Gtopanishad or simply Gita, is the essence of Vedic knowledge and one of the most important Upanishads in Vedic literature 3.4 It is revered as a sacred scripture of Hinduism, and considered as one of the most important philosophical classics of the world.5 The content of the Gita is the conversation between Krishna who is claimed to be God in human form and Arjuna who is regarded as a great & moral human warrior taking place on the battlefield before the start of the Kurukshetra war6. Responding to Arjuna's confusion and moral dilemma about fighting his own cousins, Krishna explains to Arjuna his duties as a warrior and prince and elaborates on different Yogic and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu theology and also as a practical, self-contained guide to life.7 Gita is constituted of 18 chapters, each entailing multiple verses or texts. The main satanic aspects of Gita are described below. The message of Bhagavad-gita is inherently satanic. To begin with the simplest of criticism, in chapter 9: verse 328 of Gita, Krishna says that even women, vaisyas [merchants], sudras [low-level workers], or any people of sinful birth go to the supreme abode, if they take his shelter. In 9:33, he says that then what to say about righteous brahmanas9, devotees, and saintly kings! This means that women alongside vaisyas, sudras, and people of sinful birth are considered to be of lower birth/type than righteous brahmanas, devotes, and saintly kings, and that Krishna does not consider women to be in the category of righteous brahmanas. So women are either unrighteous brahmanas or not brahmanas at all. Now, 4:13 and 18:41 altogether mention that Krishna has created brahmanas, ksatriyas [warriors], vaisyas, and sudras as four divisions (of mankind). 18:47 & 18:48 collectively make it clear that Gita asks everyone from a division to do work only assigned for their division. In 4:7 & 4:8, Krishna tells Arjuna that whenever religion declines and irreligion predominates, he at that time manifests himself. For deliverance of the pious and annihilation of miscreants, and for reestablishment of religion, he, i.e. Krishna himself, appears millennium after millennium. So, women who do the works of brahmanas e.g. the work of a professional teacher would, in any way10, be considered as unrighteous, irreligious, and miscreants by Gita, and are, therefore, threatened to death. Even Gita would think it religious to annihilate the irreligious all of those whose beliefs and practices do not conform to the message of Gita, which would include atheists, agnostics, free thinkers, other religious people like Christians, Muslims, Jews, etc.11 2

Moreover, the message of Gita is violent. In 2:31 to 2:38, 4:42, and 11:33 & 11:34, Arjuna is advised to fight the irreligious people with violent means. If Krishna himself is God12 and almighty13, he must be able to induce the irreligious people to righteous thoughts and deeds with pacific means. Instead of doing so, he wishes bloodshed. 14 In 4:8, Krishna claims that for annihilation of miscreants, he, himself, appears millennium after millennium. Krishna mentions miscreants, not misdeeds. Further, in 11:33 & 11:34, Krishna says that he has prearranged the deaths of Arjunas irreligious enemies. If deaths can be prearranged, almost anything if not absolutely anything can be prearranged15, and if that is the case, why Krishna doesnt prearrange all good in the first place? Doesnt Krishna the governing principle of the material manifestation, as he claims himself to be in 7:30 do this for his own despicable enjoyment?16 If he were really good and noble, he would only create numerous pleasant (mental) states of selfrealisation the thing that he hails throughout Gita, including 3:17 & 4:35 and not any of suffering.17 Isnt, therefore, Lord Krishna being responsible for unfathomable violence and suffering satanic?18 Lastly, Gita is full of contradictions19, inconsistencies20, absurdities21, and flawed philosophies22 its disregard for suffering23, its concept of tman24, Krishna being a sinner, and yet claiming to be holy & divine, and all that. And some of the verses are conspicuously and hilariously false & stupid e.g. 3:14, which states that rains are produced because yajna25 is performed. The Summary of the Satanic Gita The satanic Gita i.e. the satanic aspect of Gita can be summarised in four verses: 4:8, 16:19, 16:20, & 9:33 (with the real satanic part of the verse highlighted, if required). These verses, in my opinion, constitute the essence of its satanic message. For deliverance of the pious and annihilation of miscreants, and for reestablishment of religion, I appear, millennium after millennium. (4:8) I continuously put the envious and the mischievous the lowest of all men into the sea of material existence, into a variety of demonic lives. (16:19) Such people, by having repeated births into the demonic sort of life, can never achieve Me. They end up into the most disgusting form of existence. (16:20) 3

Then what to say about righteous brahmanas, devotees, and saintly kings! Since you have come to this temporary, miserable world, serve Me lovingly. (9:33) If Krishna, thus, were at all to be taken seriously, he could not really be regarded as a good, kind, just, and noble Lord, but would rather, to a very large extent, be worthy of condemnation as evil.26 Notes -

The latest version of this work should be available at http://works.bepress.com/kedar_joshi/26/ The word Bhagavad-gita is also usually written as Bhagavad Gita, Bhagavad-Gita, Bhagavadgt, etc. 3 The Vedas (Sanskrit vda, "knowledge") are a large body of texts originating in Ancient India. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. (See http://en.wikipedia.org/wiki/Vedic_literature 1st paragraph.) The Upanishads are Hindu scriptures that constitute the core teachings of Vedanta. (See http://en.wikipedia.org/wiki/Upanishads 1st paragraph) And Vedanta is considered to be source of all Vedic literature. (See http://en.wikipedia.org/wiki/Vedanta 1st paragraph.) 4 See Bhagavad-gt As It Is: 2nd edition': Page 2, Introduction, by A. C. Bhaktivedanta Swami Prabhupada. The Bhaktivedatna Book Trust. 5 See http://en.wikipedia.org/wiki/Bhagavad_Gita 1st paragraph. 6 The Kurukshetra War is the war between the Kauravas and Pandavas, which forms an essential component of the Hindu epic Mahbhrata. According to Mahbhrata, a dynastic struggle between sibling clans of Kauravas and the Pandavas for the throne of Hastinapura resulted in a battle in which a number of ancient kingdoms participated as allies of the rival clans. The location of the battle was Kurukshetra in the modern state of Haryana in India. (See http://en.wikipedia.org/wiki/Kurukshetra_War 1st paragraph.) 7 See http://en.wikipedia.org/wiki/Bhagavad_Gita 2nd paragraph. 8 From now on, in this work, chapter X: verse Y will be written as X:Y. 9 Brahmana is the class of educators, law makers, scholars and preachers of Dharma in Hinduism. It is said to occupy the highest position among the four varnas of Hinduism. (See http://en.wikipedia.org/wiki/Brahmin 1st two paragraphs.) 10 As mentioned previously, women, according to Gita, are either unrighteous brahmanas or not brahmanas at all. If they are unrighteous brahmanas, they are unrighteous anyway, and if they are not brahmanas at all, the women who do the works of brahmanas e.g. the work of a professional teacher would be unrighteous. 11 To conclude, to this point, Bhagavad-gita is Hindu terrorism, and Krishna is a terrorist. (The Bhagavad-gita is Hindu terrorism. However, that does not necessarily mean that those who advocate or attempt to spread the Gita are terrorists, since they may not be aware of the terrorism entailed in it. Krishna is a terrorist though, for he is supposed to be (omniscient) God, and as such, through the Gita his eternal message he has directly (or indirectly) threatened the modern way of life, considering most of the modern people as miscreants, the ones to be annihilated.) 12 In 10:3, Krishna claims himself to be the Ultimate Lord. 13 Or, at least, highly powerful, as he claims himself to be at many places in Gita, including 10:8, 10:39, and 9:10. 14 In 11:32, Krishna mentions that he has come to this world to destroy all people (i.e. millions of people in the battlefield), except few. Only twelve warriors, including Krishna & Arjuna, survived the war. 15 Considering the seeming role Krishna is supposed to have played in the (Kurukshetra) war the role of Arjunas charioteer and the claim that millions of soldiers died in the war, it is not difficult to see how much force and power Krishna has over nature and human affairs. And with such power in hand the sort of which he anyway claims to have at many places in Gita, and which is close to omnipotence, if not exactly omnipotence it can be said that he can prearrange practically anything. 16 In 9:30, Krishna tells Arjuna that even the worst miscreant is to be considered saintly if he is engaged in devotional service to him (i.e. Krishna). If Krishna were truly noble, he would say, I like & admire those who are virtuous, even if they disregard Me., wont he? Krishna seems to be far more concerned with people loving him than ethics or morality. In 10:3, Krishna says that anyone who knows him as the uncreated and as the ultimate Lord of all worlds is freed from every sin. Krishna seems to be an egomaniac, doesnt he? 17 In 9:23, Krishna says that he meets the requirements of and protects those who always worship him with absolute devotion. In 16:19, he says that he continuously puts the envious and the mischievous the lowest of all men into the sea of material existence, into a variety of demonic lives. In 16:20, he says that such people, by having repeated births into the demonic sort of life, can never achieve him. They end up into the most disgusting form of existence. In 10:10, Krishna says that the ones who are always devoted in serving him lovingly, he gives them real intelligence
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through which they can come to him. In 10:11, he says that as a matter of special mercy, he residing in their hearts dispels the darkness of ignorance with the lamp of knowledge. Why is Krishna residing in everyones heart, as he claims in 15:15 not merciful enough to everyone, to dispel their darkness of ignorance with real intelligence, so that they can come to him? In 10:4 & 10:5, Krishna says that all different qualities of living entities such as happiness as well as unhappiness, fear, delusion, failure, etc. certainly come about from him. 18 The message of Gita is essentially Karma-yoga. Man is asked to perform his prescribed duties as a loving, devotional service to Krishna. (For example, see 3:30, 3:31, 12:2, 12:6, 12:7, 12:13, 12:14, 12:18, 12:19, 12:20) That is, a ksatriya [warrior], for example, should do his prescribed duty of fighting not for the sake of gaining money or wining and enjoying a kingdom, but for the sake of Krishna, as a matter of loving, devotional service to him. Now, Krishna wants such prescribed human activities to happen because he wants the material world to function properly (as he says in 3:23 & 3:24, for example). But, in the first place, why does Krishna want the existence and functioning of the material world when it is and as he himself says in 8:15 & 9:33 full of misery and suffering? The answer to this would be either because Krishna enjoys watching earthly beings suffer or he has an immense vanity conceit and desire for admiration of his personal attainments or attractions to be quenched gradually. Anyway his enjoyment would be despicable, considering the cost paid by earthly living beings through there enormous suffering. The same sort of objection could be raised though against God in other religions, e.g. the Christian God, but the point here is that it can be raised against Krishna, and it diminishes the supposed moral greatness of Gita. (In other words, Krishna attempts to sound like a good guy, but he wants the inherently miserable material world to function for no good reason.) If Krishna had let Arjuna and the Pandavas retire from the war and the Kauravas have the kingdom, may be there would have been a continual predominance of irreligion. However, millions of warriors died in the war, devastating a huge number of families and effectively letting irreligion predominate anyway (as also pointed out by Arjuna, from 1:37 to 1:43). Now, supposedly Gita was sung and the war was fought to give mankind the message of Gita (the science of yoga: see 4:1, 4:2, 4:3, 4:7, 4:8, & 11:32), but Krishna through his immense powers could surely have given his message to further generations in some other, far less violent, ways. And anyway, the message has clearly ever failed to produce the expected or desired impact on mankind. The war was thus not worth to be fought for delivering the message of Gita. Either Krishna as God is an absurd idea and thus Gita is the word of man, and not of God or God is absurd, inconsistent, and largely & fundamentally satanic. I believe, the former is true, and God in my viewpoint, as described in my UQV (Ultimate Questioners Vanity) theory (see http://works.bepress.com/kedar_joshi/3/) is the ultimate (philosophical) questioner, who has created only one philosopher man, in the best or, perhaps, a best of all possible worlds with reference to the/a true philosopher. [Krishna wants man to be a karma-yogi. But is Krishna himself a karma-yogi? If mans karma-yoga is his unconditional, absolute allegiance to Krishna, Krishnas karma-yoga would be his unconditional, absolute allegiance to morality. Krishna clearly lacks such allegiance and therefore he is not a karma-yogi.] 19 For example, in 3:22, Krishna says that though he wants nothing, he does his prescribed duties. In 3:24, Krishna for giving reason he does his prescribed duties says that if he does not do his prescribed duties all worlds will be ruined and he will be the cause of producing unwanted population, which, as a result, will wreck all living beings. So, Krishna does not want to wreck all living beings. Therefore, Krishna wants something, which is in contradiction with 3:22. 20 In 9:29, Krishna says that he hates nobody and nobody is dear to him. In 12:17, he says that one who never rejoices, never hates, never grieves, never desires, and who gives up auspicious as well as inauspicious things such devotee is dear to him. And similarly, he describes the types of persons dear to him, from 12:13 to 12:20. 21 In 4:7, Krishna says that whenever religion declines and irreligion predominates, he at that time manifests himself. In 4:8, he says that for deliverance of the pious and annihilation of miscreants, and for reestablishment of religion, he, himself, appears millennium after millennium. Now, quite obviously there has been predominance of irreligion irreligion according to the message of Gita for a very, very long time, and Krishna seems to have failed in delivering his promise. 22 In 16:6, Krishna says that there are two types of created living entities in the world: divine and demonic. In 16:1, 16:2, & 16:3 describing the qualities of the divine ones he says that they

the divine ones are marked by fearlessness, charity, self-control, study of the Vedas, nonviolence, simplicity, cleanliness, politeness, modesty, compassion for all living beings, etc. In 16:8 describing the qualities of the demonic ones he says that they the demonic ones are marked by atheism. In 16:4, he says that the demonic ones are marked by arrogance, conceit, anger, harshness, etc. Now, quite evidently, many atheists, including scientists, philosophers, humanists, and people who do not believe in or study Vedas, are actually marked by some of the qualities that Krishna says only the divine ones have for example, charity, politeness, and compassion for all living beings. In 4:13, Krishna says that he has created four divisions (of mankind), in accordance with the three modes of material nature the mode of goodness, the mode of passion, and the mode of ignorance and the work related to them. In 18:41, he says that brahmanas, ksatriyas, vaisyas, and sudras the four divisions (of mankind) are distinguished by the qualities generated by their own nature with respect to the material modes. In 18:42, he says that brahmanas work out of natural qualities: peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom, and religiousness. In 18:43, he says that ksatriyas work out of natural qualities: heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership. Now, obviously, some men may have qualities of both brahmanas and ksatriyas for example, Arjuna. So, which of the four divisions (of mankind) divisions that Krishna claims to have created such people would really belong to? Also, some people may have some of the qualities of ksatriyas such as power, determination, resourcefulness, and leadership but may not really have some other such as generosity for example, Duryodhana (See http://en.wikipedia.org/wiki/Duryodhana), who is supposed to be Arjunas archenemy, present in the battlefield. This problem arises because not everybody has qualities of one particular mode, e.g. the mode of goodness, but rather many people (or, perhaps, most of the people) have combinations of different modes. However, the idea of combination does not seem to be entertained in Gita. (See 17:2 to 17:4, especially 17:4, and 18:7 to 18:39, especially 18:23 to 18:28.) As such, it is not clear how the four divisions of mankind brahmanas, ksatriyas, vaisyas, and sudras can possibly come out of the three modes of material nature. How can four varieties arise from three modes without combination? (By Guna, Gita seems to mean only the three modes of material nature; See 2:45, 7:13-14, 13:20, & 18:19, for example.) 23 As expressed through 2:11, 2:14, 2:30, 2:57, etc. 24 If there were such a thing called tman (i.e. soul), the consciousness of seeing blue colour, for instance, would make incomplete sense on its own, where, in fact, it does apparently make complete sense on its own. In other words, it seems that nothing other than the consciousness of seeing blue colour is required for its existence. And the same should be true about any other form of consciousness, including the consciousness of Im seeing the blue colour. 25 In Hinduism, Yaja (Sanskrit yaja; also anglicized as Yagna, Yagya or Yadnya) is a ritual of sacrifice (Monier-Williams gives the meanings "worship, prayer, praise; offering, oblation, sacrifice") derived from the practice of Vedic times. It is performed to please the gods or to attain certain wishes. An essential element is the sacrificial fire - the divine Agni - into which oblations are poured, as everything that is offered into the fire is believed to reach the gods. (See http://en.wikipedia.org/wiki/Yajna 1st paragraph.) 26 The Bhagavad-gitas karma-yoga therefore means mans unconditional, absolute allegiance to uncompromising, pretentious evil.