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We all know that the 叠丑补驳补惫补诲驳墨迟腻 is a conversation spoken by Krishna to Arjuna on the battlefield of 办耻谤耻办峁�h别迟谤补 five thousand years ago. We have now the 骋墨迟腻, a perceptive work, because only Vyasadeva, the great sage and literary incarnation of Krishna included this conversation between Krishna and Arjuna, as one of the chapters of his great epic the 惭补丑腻产丑腻谤补迟补. Actually it is not that the 叠丑补驳补惫补诲驳墨迟腻 was invented by Krishna 5,000 years ago when he spoke to Arjuna.

We find the history of the 骋墨迟腻 in the very beginning of the fourth chapter of the great book. The history of the 叠丑补驳补惫补诲驳墨迟腻 was delivered to the royal order of all planets. Lord Krishna originally made 痴颈惫补蝉惫腻苍 as his first disciple to understand the science of the 叠丑补驳补惫补诲驳墨迟腻. Because, it is said that the kings of all planets are especially meant for the protection of the inhabitants, and therefore the science of the 叠丑补驳补惫补诲驳墨迟腻 should be understood first by the Royal order in order to be able to rule the citizens and protect them from material bondage to lust.

The Sun-God is known as 痴颈惫补蝉惫腻苍, Which is the origin of all planets within the solar system. The Sun is the king of the planets, and the Sun-god rules the Sun planet, which is controlling all other planets by supplying heat and light. He is rotating under the order of Krishna. Krishna says 鈥淚 instructed this imperishable science of yoga to the Sungod, 痴颈惫补蝉惫腻苍, and 痴颈惫补蝉惫腻苍 instructed it to Manu, The father of the mankind, and Manu in turn instructed it to 滨办峁�v腻办耻. The supreme science was thus received through the Chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.^[1] Nearly five thousand years ago it was detected by the Lord Himself that the disciplic succession was broken, and therefore He declared that the purpose of the 骋墨迟腻 appeared to be lost. So, He again re-instructed to Arjuna so that it may exist in human society. Here, in the fourth chapter of the 叠丑补驳补惫补诲驳墨迟腻, Krishna has given the history of the 骋墨迟腻 stretching way back to the time when Krishna instructed the same to 痴颈惫补蝉惫腻苍, the sun-god. It is clear that Krishna is not speaking the 叠丑补驳补惫补诲驳墨迟腻 for Arjuna鈥檚 benefit only. It is for the benefit of everyone.

In the 厂腻苍迟颈-parvan of the 惭补丑腻产丑腻谤补迟补, We find the origin and history of the 骋墨迟腻. It is depicted by the great sage Vyasa as: 

鈥�迟谤别迟腻-yug膩dau ca tato 惫颈惫补蝉惫腻苍 manabe dadau
manu艣 ca loka-产丑峁泃测-补谤迟丑补峁� sut膩膩yek峁�v膩kave dadau
ik峁�v膩ku峁嚹� ca kathito Vy膩pyo lok膩n 补惫补蝉迟丑颈迟补岣�.鈥�^[2]

Here, it is said, 鈥淚n the beginning of the millennium known as 罢谤别迟腻-驰耻驳补, this science of the relationship with the Supreme was delivered by 惫颈惫补蝉惫腻苍 to Manu. Manu, being the father of mankind, have it to his son Maharaja 滨办峁�v腻办耻, the king of this earth planet and forefather of the Raghu dynasty, in which Lord Ramachandra appeared鈥�. 

Therefore, 叠丑补驳补惫补诲驳墨迟腻 existed in human society from the time of Maharaja 滨办峁�v腻办耻.

The founder Acarya of the International Society for Krishna Consciousness, A.C. Bhaktivedanta Swami Prabhupada estimates in his famous book 鈥�叠丑补驳补惫补诲-驳墨迟腻-As It Is鈥� that, Krishna give the 骋墨迟腻 to 痴颈惫补蝉惫腻苍, the sun god at least 120 million years ago and that the 骋墨迟腻 has existed in human society for two million years. He writes, 鈥淎t the present moment we have just passed through five thousand years of the KaliYuga, which lasts 432,000 years. Before this there was 顿惫腻辫补谤补-驰耻驳补 (800,000 years), and before that there was 罢谤别迟腻-驰辞驳补 (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-驳墨迟腻 to his disciple and son Maharaja 滨办峁�v腻办耻, the king of this planet earth. The age of the current Manu is calculated to last some 305,300,000 years, of which 120,400,000 have passed. Accepting that before the birth of Manu, the 骋墨迟腻 was spoken by the Lord to his disciple the sun-god 痴颈惫补蝉惫腻苍, a rough estimate is that the 骋墨迟腻 was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years. It was respoken by the Lord again to Arjuna about five thousand years ago. That is the rough estimate of the history of the 骋墨迟腻, according to the version of the speaker.^[3]

So, we may say that the 艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 was not a new book even when Krishna spoke it some 5,000 years ago. It was just repeated by Krishna to Arjuna before the beginning of the historical war 碍耻谤耻办峁�h别迟谤补.

艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻 and the Kurukshetra War as an allegory:

There are many scholars who regarded the story of the 骋墨迟腻 as an allegory. For example, Swami Nikhilananda takes Arjuna as an allegory of Atman, Krishna as an allegory of Brahman, Arjuna鈥檚 chariot as the body, etc.^[4]

Mahatma Gandhi, in his commentary on the 骋墨迟腻, has interpreted that the battle as 鈥渁n allegory in which the battlefield is the soul and Arjuna, person鈥檚 higher impulses struggling against evil鈥�. Swami Vivekananda also said that the first discourse in the 骋墨迟腻 related to War can be taken allegorically.^[5]

Vivekananda further remarked,

鈥淭丑颈蝉 碍耻谤耻办峁�h别迟谤补 War is only an allegory. When we sum up its esoteric significance, it means the War which is constantly going on within men between the tendencies of good and evil鈥�.

According to Sri Aurobindo, Krishna was a historical figure, but his significance in the 骋墨迟腻 is as a 鈥渟ymbol of the divine dealing with humanity^[6], while Arjuna typifies a struggling human soul鈥�. However, Aurobindo rejects the interpretation that the 骋墨迟腻, and the 惭补丑腻产丑腻谤补迟补 by extension, is 鈥渁n allegory of the inner life, and has nothing to do with our outward human life and actions鈥�.^[7]

Footnotes and references:

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[1]:

艢谤墨尘补诲产丑补驳补惫补诲驳墨迟腻; chapter, IV.1, 2

[2]:

惭补丑腻产丑腻谤补迟补; 348.51-52

[3]:

A.C. Bhaktivedanta Swami Prabhupada, Bhagavad-g 墨迟腻 As It Is; Pages 192-193

[4]:

Swami Nikhilananda, The Bhagavad 骋墨迟腻; page 2 鈥斺�淎rjuna represents the individual soul, and Sri Krishna, the Supreme Soul dwelling in every heart. Arjuna鈥檚 chariot is the body. The blind king Dhritarastra is the mind under the spell of ignorance, and his hundred sons are man鈥檚 numerous evil tendencies. The battle, a perennial one, is between the power of good and the power of evil. The warrior who listens to the advice of the Lord speaking from within will triumph in this battle and attain the Highest Good.鈥�

[5]:

Swami Vivekananda, The Complete works of Swami Vivekananda; page 416

[6]:

Sri Aurobindo, Essays on the 骋墨迟腻; page 15

[7]:

ibid, Pages 17-18