Philosophical Similarities in Bible and Gita
--- Bhupendra Kumar Dave
I had given an article क्या गीता और बाइबिल में एकरूपता है for the departmental magazine विद्युत सेवा Madhya Pradesh Electricity Board and it was published in September, 1979. Therein, I had indicated that the thought of writing this article had a typical background. A scholar was colleting public opinion for his paper. He saw the cross that we had placed right in front of our verandah.
‘Where did you get this beautiful cross,’ he asked. I told him that it was a gift from an English police officer, which he gave to my father while leaving India as an insignia of respect for my father’s devotion to duty particularly his integrity and honesty.
Reaction of the scholar shocked me, when he said, ‘So you are using as a decorative piece. I thought that you are Christian.
His comment ignited the philosophical thoughts enshrined in my mind. I drew his attention to the speech given by Swami Vivekananda at Chicago on 11th September 1893. He said, “As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.”
‘So you believe in Christianity was his next straight question.
‘Yes,’ I said, ‘I have faith and belief in all religions and our constitution respects this.’
‘And then,’ I said, ‘Jesus charts is our God.’
‘How you say that?’ he wanted to know.
In fact, my study of Gita and Bible was not exhaustive at that time and I knew not how to answer. But philosophical thoughts are like Aladdin’s lamp --- when someone rubs them, they spring mysteriously and majestically. When thoughts get expression and find an outlet, they to mould themselves in perfection. I found myself quoting what H.G. Wells had observed while describing the Aryan languages. He had said that ‘the languages are not different things; they are variations of one thing.’
He observed that the languages follow a law of variation, known as Grimm’s’ law. This he illustrated by an example: English father, mother, German vater, mutter, Latin pater, mater, French pere, mere, Armenian hair, mair are all variations of Sanskrit pitar, matar.
Wider application of this Grimm’s law can not only bring better understanding amongst people speaking various tongues but can also lead to some mysterious discoveries --- bringing them on a common platform of thoughts. For example the application of this law reveals that Krishna and Christ very much alike. We wonder when we notice that Krishna-neeti and Christianity look identical. Jesus Christ appears as ‘Tejus Krishna’ i.e. the light of Lord Krishna. Based on this hypothesis, a critical peep into the two great religious philosophies reveals great similarities.
According to Hindu Philosophy the entire humanity is one and therefore their thoughts at the highest level obviously become identical.
The gospel according to St. Mathew states that ‘Now when Jesus was born in Beth-lehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem. Saying, where is He that is born king of the Jews? For we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, ….’
The Indian astrologers were at the peak in those days and no wonder if they were ‘The wise men from the east.’
Further, to quote St. Mathew, ‘They saw the young child with his mother and fell down, and worshipped him; and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.’
The worshipping and the gifts presented lauds the then prevailing Indian style and further strengthens the theory that the wise men from east were Indians.
If we compare the story connected with the birth of Krishna and Christ we encounter wondrous similarities. The Holy Bible tells that the wise men from the east ‘being warned of God in a dream that they should not return to Herod, they departed into their own country another way.’ Further, it is said, ‘The angle of the Lord appeared to Josoph in a dream, saying, Arise, and the young child and his mother, and flee into Egypt.’ Herod like Kansa was the victim of suspicion, anger and envy. He ‘slew all the children that were in Bethleham and in all the coasts thereof that were two years old and under.’ These instances are surprisingly to the story related to the birth of Krishna. Kansa hearing the prophesy of Akashavani including that of Yogamaya of the birth of Krishna arranged killing of all the children of Devaki in prison and after the flight of Krishna from the prison Kansa ordered the killing of children born within ten months. Krishna as a cowboy looked after the cows and Christ tendered sheeps.
These almost identical events have a purpose --- a definite aim so that we may know that the teachings of Krishna and Christ had an identical background. The religious philosophy and the doctrines have a common source --- a perennial stream that has been cleansing the human minds from time innumerable.
We have almost the same holy thoughts that glorify both the religions. Jesus Christ gave prominence to the teaching of what he called the Kingdom of Heaven --- it meant the cleansing of the life of men within and without. This doctrine of leanings within and without is described in Gita through the two principal ways Gyanyoga and Karmayoga.
A critical peep into the details of philosophical discourse in the Bible and Gita can intensely illuminate the point of their similarity --- their identical analysis of thoughts and action --- their common judgment of good and evil. There exists no variation in definition of good and bad actions. Even in regard to numerous aspects of human emotions, mental tendencies like faith, belief and devotion there appears no difference.
However, Christianity and Hinduism have always been treated as altogether different ideologies based on isolated study of man and mind under different circumstances with cultural habits and altogether different needs and natural environment governed by historical as well as geographically difference. They are bound to look at opposite directions. This obstinate claim is difficult to be thrust aside. But in fact these two and numerous other ideologies are all rivulets merging into one.
Taking the issue of rebirth theory as put by Gita and which is not acceptable to western culture we have as a matter of fact the gospel of St. John (3.3) that needs to be quoted here. ‘Jesus answered and said unto him, verily, verily I say unto thee, except a man be born again, he cannot see the kingdom of God.’
When questioned by Nic-c-de-mus, Jesus answered, ‘Marvel not that I said unto thee. Ye must be born again.’ (John 3.7)
दोहिनोऽस्मिन् यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्रप्तिर्धीरस्तत्र न मुह्यति ।।
(गीता 2-13)
i.e. Just as boyhood, youth and old age are attributed to the soul through this body, even so it attains another body; The Wiseman does not get deluded about this.
Here it is essential to note that the dialogues in Bible (John3) have the same pattern of question and answer as is in Gita.
In John 3.6 we find Jesus saying, ‘That which is born of the flesh is flesh; and that which is born of the spirit is spirit.’ In other words the body is born of flash and is flash and shall die. And which is born of spirit is spirit and can not be slained.
Gita (2-20) elaborates this point thus
न जायते म्रियते वा कदाचि-
न्नायं भूत्वा भविता वा न भूयः।
अजो नित्यः शाश्वनोऽयं पुराणो
न हन्यते हन्यमाने शरीरे।।
i.e. The soul is never born nor dies; nor does it exist on coming into being. For it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not.
Further in Gita (15.16) we find
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।
i.e. In this world there are two kinds of Purusas (entities) --- perishable and imperishable; the bodies of all beings are perishable, and the Jivatma or soul within is said to be imperishable.
Gita further says:
अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत ।
अव्यक्तनिधनान्येव तत्र व परिदेवना ।।
(गीता 2-28)
i.e. Arjuna, all beings were unmanifest before they were born and will become unmanifest again when they are dead; they are only manifest in the intermediate stage. What occasion, then for lamentation?
Here we find the bible quoting Jesus, ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit.’ (John 3.8). But Nic-o-demus expressed his doubt and asked, ‘How can these things be?’ (John 3.9)
In John 3.12 we find Jesus saying,
‘If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?’ and this subject has been left abandoned at this point.
Gita also says in 15.10
उत्क्रामप्तं स्थितं वापि भुजानं वा गुणान्वितम् ।
विमूढ़ा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ।।
i.e. the ignorant do not perceive the soul departing from, or dewelling in the body, enjoying the objects of sense, or endowed with the three attributes. Only those, who possess the eye of wisdom, know it in reality.
But thereafter in Gita we find an elaborate description of soul (Jivatma) and rebirth i.e. transfer of soul from one body to another body.
शरीरं यदवाप्नोति यंचाप्युत्क्रामतीश्वरः ।
गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ।।
(गीता 15-8)
i.e. as the wind carries away odours from their seat, even so the Jivatma, the lord of the body, snatching these (the mind and the senses) from the body, which it casts off, migrates into the body, which it acquires.
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ।।
(गीता 9-6)
i.e. Just as the extensive and all prevading air (which is born of ether) always remains in ether, likewise know that all beings (sprung as they are from My thought) abide in me.
It is to note that both Gita and Bible have compared the subject of Jivatma with ‘air’.
The bible however does not discuss the rebirth theory in details for (as stated above) it becomes a difficult and complex subject to understand. Gita, however, continues to explain this subject.
One more issue that confuses the reader is about ‘Worshipping’. Eastern philosophers are said to have different views about worshipping. They do mention about worshipping including saying prayers and meditation in its various psalms. Psalms (96) says:
‘O sing, unto the lord a new song, sing unto the lord, all the earth.’
Then we have:
‘O worship the Lord in the beauty of holiness, fear before Him, all the earth.’
The only variation in worshipping occurs because in India we had sculptures who made idols for the temples whereas the art of painting which has been at its peek in western civilization, preferred paintings to decorate the churches.
Psalms (95 and 98) stress on (भगवान का आव्हान) and sing in praise of Lord as below:
‘O come, Let us sing unto the Lord; let us make a joyful noise to the rock of our salvation.’
‘Make a joyful noise unto the Lord,
all the earth; make a loud noise and rejoice and sing praise.’
It is further made clear in psalm (138)
‘I will worship towards the holy temple, and praise the name for the loving kindness and for thy truth.’
In fact, every psalm is a devotional song. When we read them, we feel as if we are reading Gitanjali of Ravindranath Tagore. Almost all the verses of Gitanjali are in tune with Psalms of Bible and appear as if they are part of it.
We also note similarities about the incarnation of Gods. In St. Matthew 24.3 we find the description of Jesus sitting on the Mount of Olives and answering the questions put up by the disciples. They asked, ‘What shall be the sign of your coming?’
In St. Mathew chapter 24 from 4 onwards we find the answer of Jesus. ‘Nations shall rise against nations and kingdom against kingdoms; and there shall be famines, and pestilences, and earthquakes, in divers places.’ (24.7), ….. ‘Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.’ (24.9), ….. And then shall many be offended, and shall betray one another, and shall hate one another.’ (24.10) ….. ‘And many false prophets shall rise, and shall deceive many.’ (24.11), ‘And because iniquity shall abound, the love of many shall wax clod.’ (24.12)
Thereafter in chapter 27.31 he says, ‘When, the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory.’
Similar description appears in St.Luke chapter 21. In 21.25 we find Jesus saying, ‘And there shall be signs in the sun and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;’ ‘Men’s heart falling for fear, and for looking after these things which are coming on the earth; for the powers of heaven shall be shaken.’ (21.26) and the final conclusion appear in (21.27), ‘And then shall they see the Son of man coming in a cloud with power and great glory.’
This description appears in Gita as below:
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम् ।।
(गीता 4-7)
i.e. Arjuna, whenever here is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth.
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ।।
(गीता 4-8)
i.e. For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age.
The activities of giving ‘everlasting punishment’ or giving the ‘righteous into the life eternal’ are as mentioned in St. Mattews.
The following are more examples where we find almost identical definition:
‘For he that wavereth is like a wave of the sea drive with the wind and tossed.’
(James 1-6)
इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते ।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि ।।
(गीता 2-67)
i.e. as the wind carries away a barge upon the waters, even so of the wandering senses, the one to which the mind is joined takes away his discrimination.
Further regarding faith in God we see in St. John 3.15 where it is stated ‘That whosoever believeth in him should not perish, but have eternal life.’
Gita says:
ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः ।
अनन्येनैव योगेन मां ध्यायन्त उपासते ।।
तेड्ढामहं समुद्धर्ता मृत्युसंसारसागरात् ।
भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ।।
(गीता 12-67)
i.e. On the other hand, those who being solely devoted to Me, and surrendering all actions to Me, worship Me (the manifest Divine), constantly meditating on Me with single-minded devotion these, Arjuna, I speedily rescue from the ocean of birth and death, their mind being fixed on Me.
The above passages are for those who are devoted to godliness and belive in God. On the other hand, evil-doers have the same condemnation as is depicted in the following extracts:
In St. John 3-18 we find
‘He that believeth in Him is not condemned but he that believeth not is condemned already.’
तानंह द्विड्ढतः क्रूरान्संसारेड्ढु नराधमान् ।
क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ।।
(गीता 16-19)
i.e. These haters, evil, cruel and vilest among men, I repeatedly throw into demoniacal wombs in this world.
On Karmayoga the bible in St.James 4-24, we find Jesus saying:
‘Ye see then how by works a man is justified, and not by faith only.’
In James 4-26 we find, ‘For as the body without the spirit is dead, so faith without works is dead also.’
Now the quote from Gita as given below explains the importance of Karmayoga in the same way:
संन्यासः कर्मयोगश्च निःश्रेयसकरादुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ।।
(गीता 5-2)
i.e. The Yoga of knowledge and the Yoga of action both lead to supreme bliss, Of the two however, the Yogo of action is superior to the Yoga of knowledge.
Further:
संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ।।
(गीता 5-6)
i.e. Without karmayoga, however, sankhyayoga is difficult to attain; whereas the karmayogi, who keeps his mind fixed on God, reaches Brahma in no time, Arjuna.
For unique similarity let as see Revelation 22-13 and Gita 10, 20
‘I am Alpha and Omega, the beginning and the end, the first and the last.’ (Revelation 22-13)
अहमात्मा गुड़ाकेश सर्वभूताशयस्थितः ।
अहमादिश्च मध्यं च भूतानामन्त एव च ।।
(गीता 10-20)
i.e. Arjuna, I am the self seated in the heart of all beings; so I am the beginning and middle and also the end of all beings.
Gita speaks of three stages of say, rajas, tamas in 14th chapter.
सत्वं सुखे संजयति रजः कर्मणि भारत।
ज्ञानमावृत्य तु तमः प्रमादे संजयत्युत ।।
(गीता 14-9)
i.e. Arjuna, Sattva urges one to happiness, and Rajas to action; while Tamas, clouding wisdom, urges one to error.
Whereas Bible mentions two stages in John 3-20, 21 as below:
‘For if our heart condemns us, God is greater than our heart, and knoweth all things.’ John 3-20
‘If our heart condemns us not, then have we confidence toward God.’ John 3-21.
In chapter 11 of Gita we find the Vision of the Universal Form. The entire chapter gives a vivid description of this form as seen by Arjuna. The 29th sloka in particular deserves mention here:
यथा प्रदीप्तं ज्वलनं पतंगा
विशन्ति नाशाय समृद्धवेगाः ।
तथैव नाशाय विशन्ति लोका-
स्तवापि वक्त्राणि समृद्धवेगाः ।।
(गीता 11.29)
i.e. As the moths rush with great speed into the blazing fire of destruction, even so all these people are with great rapidity entering Your mouth for destruction.
This celestial description is also mentioned in Bible where it is inscribed
I saw the heaven opened, and behold a white horse; and he that sat upon him was called Faithful and true, and in righteousness he doth judge and make war. (Revelation 19-11) His eyes were as a flame, and on his head were many crowns; and he had a name written, that no man knew, but he himself. (Revelation 19-12) And he was clothed with a vesture dipped in blood; and his name is called The word of God. . (Revelation 19-13) And out his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeh the winepress of the fierceness and wrath of Almighty God. . (Revelation 19-15).
Picture presented by both Gita and Bible is absolutely the same except that one belongs to Agni yuga and the other to the Iron age.
The simile or metaphors used in both these scriptures are at many places surprisingly identical. For example the tree of life as appearing in Revelation 22-2 says:
‘In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manners of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations.’
In chapter 15-1 Gita says:
ऊर्ध्वमूलमधःशाखमश्चंतर्थ प्राहुरव्ययम् ।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् ।।
i.e. ‘He who knows the Peepal tree (in the shape of creation), which is said as imperishable, with its roots in the Primal Being, whose stem is represented by Brahma (the creator), and whose leaves are the Vedas, is a knower of (the real import of) the Vedas.
Here we find that Vedas are four and Puranas are eight, which represent the twelve manners of fruits of the tree of life as mentioned in the Bible.
Surprising the following cautions mentioned in Gita and Bible are identical:
In Revelation 22, 18-19 it is said, ‘For I testify unto every man that hearth the words of the prophecy of this book. If any man shall add unto these things, God shall add unto him the plagues that are written in this book'. ‘And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.'
Gita in chapter 16-23, 24 says:
यः शास्त्रविधिमुत्सृज्य वर्तते कामकरातः ।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम् ।।
तस्माच्छास्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ।।
i.e. ‘He, who, having cast aside the injunctions of the scriptures, acts according to his own sweet will, attains not perfection, nor the highest goal, nor even happiness.’
‘Therefore, let the scripture be your authority in determining what ought to be done and what ought no to be done. Knowing this, you should do here only such action as is sanctioned by scriptural ordinance.’
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After hearing all this, I don’t know if the gentleman was satisfied or not, but it did appear that he was impressed.
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