In the name of Allāh,
the Beneficent, the Merciful.
Peace and Blessings of Allāh on Mohammad.
Allāh–the Glorious and the High,
Lord of the worlds
Mohammad–who brought the world
to our feet and eternity to our arms.
(Quotations are from Bhagavad-Gita As It Is, by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Krishna is also spelled Krsna).
The Bhagavad-Gita is said to be a discourse between Krishna and Arjuna, prior to the war between the righteous Pandavas and the unrighteous sons of Dhrtarastra. The Pandavas, having lost their wife, Draupadi, and their kingdom in a “rigged” gambling match with Duryodhana (the eldest son of Dhrtarastra), were forced into “thirteen years of exile.” Upon their return from exile, the Pandavas request for the return of their kingdom, or even a portion, was met with rejection from Duryodhana. War was inevitable.
Krishna gave the two parties the choice of either having him-self as “advisor and helper,” and to the other side the use of his “army.” Duryodhana chose Krishna’s army, and the Pandavas, Krishna. Krishna became Arjuna’s charioteer. This is where the Bhagavad-Gita begins, with the two armies poised for battle, and Dhrtarastra, the father of the “impious sons,” asking his “secretary,” Sanjaya, “What did they do?”
The resulting report of what they did is what is told in the Bhagavad-Gita. But this Bhagavad-Gita, which is said to be a dialogue between Krsna and Arjuna, is not narrated by Arjuna, but by Sanjaya, to Dhrtarastra–(Gita 11:9; 18:74-75).
In this dialogue, Arjuna is said to have seen Krsna in a vision: “But you cannot see Me with your present eyes. Therefore I give you divine eyes”–(Gita 11:8-11). Yet Sanjaya, who was not present, “by the grace of Vyasa, could see whatever happened,” says Swami Prabhupada–(Comm. to 11:12).
It is not reasonable that others could see the vision when Arjuna himself required “divine eyes.” It is not reasonable that one person could show the “vision” of another to a next person –a vision that requires “divine eyes.” Vyasa would have had to give “divine eyes” to Sanjaya.
In Gita 18:77 Sanjaya claims to have seen the “form of Lord Krsna.” To which Swami Prabhupada says, “It appears that Sanjaya also, by the grace of Vyasa, could see the universal form Krsna exhibited to Arjuna ….It was exhibited to Arjuna only, yet some great devotees could also see the universal form of Krsna when it was shown to Arjuna, and Vyasa was one of them.”
It is not reasonable that someone else could see Krsna’s form when it was “exhibited to Arjuna only;” and when Arjuna required “divine eyes” to see it. Even if Vyasa was at the battlefield, he could not see this vision, when this vision required “divine eyes” to be seen.
In this same explanation, Swami Prabhupada says that Vyasa “is one of the great devotees of the Lord, and he is considered to be a powerful incarnation of Krsna.”
If Vyasa was a devotee of Krishna and an incarnation of Krishna, Krishna was a devotee of himself; and he was seeing himself in a vision which he was showing to Arjuna, while he was at the same time with Arjuna in a chariot and showing Arjuna the same vision.
Krishna says: “I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku”–(Gita 4:1). To which Swami Prabhupada states: “some 2,005,000 years ago, Manu spoke the Bhagavad-Gita to his disciple and son Maharaja Iksvaku, the king of this planet earth.…..Accepting that before the birth of Manu the Gita was spoken by the Lord to His disciple the sun-god Vivasvan, a rough estimate is that the Gita was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years.” And the Publishers of the Gita say that Krishna spoke the Gita to Arjuna “some fifty centuries ago.”
If Krishna spoke the Gita to Vivasvan 120,400,000 years ago and again to Arjuna 5,000 years ago, under what circumstance was it spoken 120 million years ago –was there a war between the Pandavas and the Duryodhana clan 120 million years ago for the Gita to be spoken then to Vivasvan?
While it is claimed that the Gita was spoken “at least 120,400,000 years ago,” this conversation between Krishna and Arjuna “had never taken place before and would not take place again,” wrote Swami Prabhupada–(comments to the Gita 18:74).
Krishna also says in Gita 10:31, “of the wielders of weapons I am Rama.” And the Ramayana, the story about Rama, was written about “300 BC.” Given that Rama lived about 2000 BC.
How could the Gita speak about Rama 120 million years ago, and even 5000 years ago, when Rama was not yet born?
As noted. The Bhagavad-Gita is a dialogue between Arjuna and Krishna. In which Arjuna is reluctant to fight/kill and Krishna is explaining the necessity for Arjuna to fight/kill.
The Bhagavad-Gita may be summed up by the statement of Allāh in His Qur’an: “And there is life for you in retaliation, O men of understanding, that you may guard yourselves”–(Qur’an 2:179). In some situations it is necessary for society to rid itself of evil in order to progress.
The Mahabharata which comprises the Bhagavad-Gita is said to be a “mythological” work. (See Hinduism).
Notably, while Krishna is said to be God, Anoop Chandola explains in his book The Way to True Worship: “The Vedas included several major gods and goddesses some of whom must have been culture heroes….As the tradition of honoring culture heroes continued, in due course new heroes were added, two of them most important: Rama and Krishna”-(p.9. Emphasis added). And Swami Dayananda Saraswati states in his book Satyarth Prakash (Light of Truth): (The Bhagavad-Gita) “Being opposed to the Veda, it cannot be held to be an authority. ….Krishna could never be God”-(p. 219).