Krishna lifting Mount Govardhana, Mewar miniature painting, early 18th century; in a private collection.P. Chandra
More remote than the instantly accessible Krishna is Shiva, who also is hailed as the supreme god in several myths, notably the stories of Arjuna’s battle with Shiva and of Shiva’s destruction of the sacrifice of Daksha. The epic is rich in information about sacred places, and it is clear that making pilgrimages and bathing in sacred rivers constituted an important part of religious life. Numerous descriptions of pilgrimages (tirthayatra) give the authors opportunities to detail local myths and legends, and countless edifying stories shed light on the religious and moral concerns of the age. The Bhagavadgita
The Bhagavadgita (“Song of God”) is an influential Indian religious text. In quasi-dialogue form, it is relatively brief, consisting of 700 verses divided into 18 chapters. When the opposing parties in the Mahabharata war stand ready to begin battle, Arjuna, the hero of the favoured party, despairs at the thought of having to kill his kinsmen and lays down his arms. Krishna, his charioteer, friend, and adviser, thereupon argues against Arjuna’s failure to do his duty as a noble. The argument soon becomes elevated into a general discourse on religious and philosophical matters. The text is typical of Hinduism in that it is able to reconcile different viewpoints, however incompatible they seem to be, and yet emerge with an undeniable character of its own.
Three different paths (margas) to religious self-realizationa are set forth (though some Hindus hold that there is only one path with three emphases). There is the discipline of action (karma-yoga): in contrast to Buddhism, Jainism, and Samkhya philosophy, Krishna argues that it is not the acts themselves that bind but the selfish intentions with which they are performed. He argues for a self-discipline in which people perform duties according to the dictates of prescribed tasks (dharma) but without any self-interest in the personal consequences of the acts. On the other hand, he does not deny the relevance of the discipline of knowledge (jnana-yoga), in which one seeks release in a Yogic (ascetic) course of withdrawal and concentration. Then the tone changes and becomes intensely religious: Krishna reveals himself as the supreme god and grants Arjuna a vision of himself. The third, and perhaps superior, way of release is through a discipline of devotion to God (bhakti-yoga) in which the self humbly worships the loving God and hopes for an eternal vision of God. In response to this devotion, God will extend his grace to his votaries, enabling them to overcome the bonds of this world.
The Bhagavadgita combines many different elements from Samkhya and Vedanta philosophy. In matters of religion, its important contribution was the new emphasis placed on devotion, which has since remained a central path in Hinduism. In addition, the popular theism expressed elsewhere in the Mahabharata and the transcendentalism of the Upanishads converge, and a God of personal characteristics is identified with the brahman of the Vedic tradition. The Bhagavadgita thus gives a typology of the three dominant trends of Indian religion: dharma-based householder life, enlightenment-based renunciation, and devotion-based theism.
A fairly popular text from the time of its composition, the Bhagavadgita gained much more prominence beginning in the early 18th century when British and European scholars discovered and translated it. Though many Hindus do not know it or use it, Vedanta philosophy recognizes it, with the Upanishads and the Brahma-sutras (brief doctrinal rules concerning brahman), as an authoritative text, so that all philosophers wrote commentaries on it. It continued to shape the attitudes of Hindus in the 20th and 21st centuries, as is evident from the lives of such diverse personalities as the Indian nationalist Bal Gangadhar Tilak and Mahatma Gandhi.
The Bhagavadgita, by demanding that God’s worshipers fulfill their duties—“better one’s own duty ill-done than another’s well-performed” (3.35)—and observe the rules of moral conduct, bridged the chasm between ascetic disciplines and the search for emancipation on the one hand and the exigencies of daily life, more particular rules of the caste system, on the other. For those who must live in the world, the Bhagavadgita gave a moral code and a prospect of final liberation. Thus, the work supported a social ethic. Because God is in all beings as their physical and psychical substratum, and because he exists collectively in human society, the wise should not see any difference between their fellow creatures. The devotee should be impartial—the same to friend as to foe. The serious endeavour of realizing God’s presence in human beings obliges a person to promote the welfare of both individuals and society. Yet, by emphasizing that all humans have not only different propensities for each of the three disciplines of release but also different responsibilities because of their births in different castes, the Bhagavadgita also provided a powerful justification for the caste system. The Puranas
The period of the Guptas saw the production of the first of the series (traditionally 18) of often voluminous texts—the Puranas—that treat in encyclopaedic manner the myths, legends, and genealogies of gods, heroes, and saints. The usual list of the Puranas is as follows: the Brahma-, Brahmanda-, Brahmavaivarta-, Markandeya-, Bhavisya-, and Vamana-puranas; the Vishnu-, Bhagavata-, Naradiya-, Garuda-, Padma-, and Varaha-puranas; and the Shiva-, Linga-, Skanda-, Agni-, Vayu-, Matsya-, and Kurma-puranas. Many deal with the same or similar materials.
VishnuThe Ten Incarnations of Vishnu, gouache on wood, cover of a Vishnu-purana manuscript, Bengal, possibly Bankura district, 1499; in the Victoria and Albert Museum, London. The Vishnu-purana is an early text recounting the various "descents" (avataras) made by Vishnu through the ages in order to perform some heroic act on behalf of humankind.Photograph by Valerie McGlinchey. Victoria and Albert Museum, London, IS 101-1955