As in the other religious texts we have read, the god
Krishna establishes a dialogue with humans as a way to assert his influence
over their lives. Although several similarities exist in the way that Krishna
and the god in Genesis choose to
communicate with humans, Krishna’s clear explanations of his tenants and their
forgiving nature show him to have a more complete understanding of the world. Like Krishna, the god in Genesis influences
the human world through interactions with specific, chosen individuals, but he achieves
influence through binding, reactionary agreements. The reactionary nature of
God’s relationship with Adam, Noah and Abraham reveal him have limited
knowledge concerning the human condition. The god in Genesis
does not anticipate the corruption of humans and reacts by forming a
covenant with Noah and bringing the flood (Genesis
6:5-22). This shows an emphasis on the present condition of humanity. This
is not the case with Krishna. Krishna focuses on the overall picture and development
of humanity. His dialogue with Arjuna
consists of Arjuna’s questions and Krishna’s answers. Arjuna asks Krishna whether
the “renunciation of actions” or “discipline” of actions is better (Gita 59), Krishna responds that ‘discipline in
action surpasses renunciation of action” and proceeds to explain why. Krishna’s
explanations of his tenants show emphasis on the development o rather
than actions as they relate to the present situations. The forgiving nature of
Krishna’s requirements also communicate this. Krishna reveals that “any man who
acts with honor cannot go the wrong way” (Gita
71). In contrast to the immediacy of the god in Genesis’s requests, Krishna’s ability to step away from the current
situation shows his more complete understanding of the world. While Genesis’s god, intervenes in small ways
keep humanity's progression in the right direction and Krishna’s influence seems to contribute to
humanities improvement at large and a self-directed progression.
I appreciate Kyra's observations on Krishna's commitment to humanity improving itself, in contrast to the God in Genesis who intervenes directly in human affairs to keep them on his preferred path. I think that an aspect of Krishna that causes him to guide humans towards self-directed progression is that Krishna is of a status closer to humans than the God in Genesis is. He tells Arjuna "I have passed through many births and so have you" (4:4). This demonstrates that Krishna has experienced the circle of life and rebirth himself, just like all other spirits. This commonality with Creation gives Krishna greater knowledge of the process needed to reach understanding, which leads him to guide humans towards self-improvement rather than trying to force them to suit his desires.
ReplyDeleteLachlan's observation that Krishna too has undertaken multiple human life cycles definitely helps explain his intimate understanding of Arjuna and other peoples, which also explains his acceptance of them. In addition, I think one factor that truly distinguishes him from the God in Genesis, as Kyra pointed out, is his deeper understanding of the world. Since he himself has already achieved liberation, he knows the means by which to get there. Speaking from experience, he tells Arjuna, "when ignorance is destroyed by knowledge of the self, then, like the sun, knowledge illumines ultimate reality," (5:16). He differs from the God in Genesis because he focuses on a certain ultimate goal rather than punishment for immoral action. Krishna's guidance is much more progressive because he focuses on the future, which the God in Genesis reacts to the past. Krishna does not punish those for misdirected action because the delay of spiritual liberation that this causes is punishment enough. Since Krishna is sure of an ultimate reality, his guidance is much more positive rather than the negative reactions of the God in Genesis.
ReplyDeleteAnother difference between Krishna and the God of Genesis is that Krishna is much more willing to respond to human questioning by offering specific answers. The entire Gita is essentially a question-and-answer session between Arjuna and Krishna, and the latter never reprimands the former for pursuing higher knowledge. For example, when Arjuna asks, "...why dost thou enjoy upon me the terrible action of war?", Krishna provides a clear and thorough response and does not react with anger even though he is being doubted. This contrasts with the God of Genesis, who demands complete trust and who often does not offer any explanation. For example, he tells Adam and Eve not to eat from the Tree of Life, but he does not mention why this is a bad idea; he only threatens death. I'm guessing that if Krishna were the one in charge, he would offer some sort of explanation regarding the sacredness of knowledge and the necessity of attaining it in the proper way.
ReplyDeleteI agree with Eleanor's insight into the differing goals of the two divine beings. to me those goals relate directly to the leadership styles they use. the god of Genesis must use reactive decrees and coercive agreements to achieve his short term reactionary goals. by contrast Krishna tells humans to do things simply because they are a good idea and improve both humans themselves the cosmos as a whole. these long term big picture goals do not require coercion.
ReplyDeleteWhile I agree with Kyra that Krishna is different than God is Genesis in the ways that they have different methods of intervening with humans, they both promise a reward for right action as their main way of showing people how to act. The God of Genesis uses covenants with Noah and Abraham, promising them plentiful descendants for their obedience to His commands. Krishna tells Arjuna that if he follows the method of discipline in action in his life, he will receive the ability to"attain the pure calm of infinity" (5:25). While the two gods are different in their methods regarding their hopes for humanity, and their ways of communicating them to humans, the underlying 'if you do this... you will receive this...' method is present in both the Bhagavad-Gita and Genesis.
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