Sri Krsna and the Source of the Bhagavadgita
By Amar Nath Roy
Summary
The common belief that Sri Krishna founded the Bhagavadgita cult and the Bhagavata sect is challenged in this analysis. While the Bhagavadgita is widely regarded as the earliest work of the Bhagavata tradition, there is no conclusive evidence that Krishna himself established the sect or preached the advanced *bhakti* (devotion) and *avatara* (incarnation) doctrines found in the Gita. The text argues that these teachings likely emerged later, influenced by existing religious trends rather than originating with Krishna. Krishna’s historical context is placed in the Kurukshetra era, possibly a generation or two before the Vedic scholar Yajnavalkya. The Jain and Buddhist traditions corroborate this timeline, though discrepancies exist. The analysis highlights that earlier Vedic literature, including the Rigveda and Samaveda, lacks developed *bhakti* elements, which only appear rudimentarily in later Upanishads like the Svetadvata. The Gita’s sophisticated *bhakti* and *avatara* concepts are thus seen as later developments, not Krishna’s original teachings. Scholars generally reject identifying Krishna with figures like Devakipurira from the Chandogya Upanishad, citing chronological gaps and doctrinal inconsistencies. The Gita’s unique blend of *bhakti* and *avatara* theories likely evolved over centuries, influenced by theistic trends in post-Upanishadic thought. The Bhagavata tradition’s eventual integration into Brahmanism is attributed to Krishna’s perceived spiritual authority, though this reabsorption occurred much later, possibly after the Gita’s composition. The analysis concludes that the Gita’s doctrines represent a later synthesis rather than Krishna’s
Conclusion
This analysis challenges conventional attributions by demonstrating that the Bhagavadgita's distinctive bhakti and avatara doctrines cannot be historically traced to Srikrsna's era. The absence of these concepts in contemporaneous Vedic and Upanishadic texts, coupled with the late composition of the Bhagavadgita relative to Srikrsna's time, undermines claims of his direct authorship or cult founding. While Srikrsna may have influenced later devotional traditions, the evidence suggests these specific theological frameworks emerged much later, reflecting evolving religious thought rather than his personal teachings. The study highlights the importance of chronological and textual analysis in accurately contextualizing religious development.