THEOSOPHY, Vol. 84, No. 5, March, 1996
(Pages 136-138; Size: 7K)


In the current volume of THEOSOPHY, a series of articles commenting on Mr. Judge's various works are being published. With respect to his rendition of The Bhagavad-Gita, we will let Mr. Judge speak for himself.(1)
GITA MEANS song, and BHAGAVAD is one of the names of Krishna. Krishna was an Avatar. He is said to have descended in order to start among men those moral and philosophical ideas which were necessary to be known during the revolution of the Age, at the end of which -- after a brief period of darkness -- a better Age will begin.

The Bhagavad-Gita is a portion of the Mahabharata, the great epic of India, so called because it contains the general history of the house Bharat, and the prefix Maha signifies great. Its more definite object, however, is to give an account of the wars of the Kooroos and Pandoos, two great branches of the family. And that portion included in our poem is the sublime philosophical and metaphysical dialogue held by Krishna with Arjuna, on the eve of a battle between the two aspirants for dominion. No doubt such a conflict did take place, for man is continually imitating the higher spiritual planes; and a great sage could easily adopt a human event in order to erect a noble philosophical system upon such an allegorical foundation. In one aspect history gives us merely the small or great occurrences of man's progress; but in another, any one great historical epoch will give us a picture of the evolution in man, in the mass, of any corresponding faculty of the Individual Soul.

Study the Bhagavad-Gita by the light of that spiritual lamp -- be it small or great -- which the Supreme Soul will feed and increase within us if we attend to its behests and diligently inquire after it. Such at least is the promise by Krishna in the Bhavagad-Gita -- the song Celestial.


There is the highest authority for reading this poem between the lines. The Vedas themselves say, that what we see of them is only "the disclosed Veda," and that one should strive to get above this disclosed word. It is here clearly implied that the undisclosed Vedas must be hidden or contained in that which is apparent to the outer senses. This valuable privilege of looking for the inner sense is permitted to all sincere students of holy scriptures, Christian or Pagan. And in the poem itself, Krishna declares that He will feed the lamp of spiritual wisdom so that the real meaning of his words may be known. The Christian commentators all allow that in studying their Bible, the spirit must be attended to and not the letter. This spirit is that undisclosed Veda which must be looked for between the lines.


The Bhagavad-Gitâ tends to impress upon the individual two things: first, selflessness, and second, action; the studying of and living by it will arouse the belief that there is but one Spirit and not several; that we cannot live for ourselves alone, but must come to realize that there is no such thing as separateness, and no possibility of escaping the collective Karma of the race to which one belongs, and then, that we must think and act in accordance with such belief.


The discourse between Krishna and Arjuna is a metaphysical dialogue of the human soul (Arjuna) with his inner god (Krishna). It is a psychological drama -- that of the human manas in evolution. Although accustomed to thinking of this ancient poem as Hindu in origin, it is nonetheless universal in idea. The following passages from Mr. Judge's "A Weird Tale" suggest the timeless lineage and profundity of this age-old treatise:

[on the recorded truths of Egypt or their Vedas] .... No, it is not Hindu, and yet it is the same. They used to say, and I think you may find it in one of their books, that 'everything is in the Supreme soul, and the Supreme soul in everything.' So the great truth is one, while it can be seen in a thousand different ways. We (Egyptians) took a certain view and made every symbol consistent and of a class consonant with our view. ... And just as the Hindus are accused of being idolators because they have represented Krishna with eight arms ... we who did not picture an eight-armed divinity, are charged with having worshipped jackals, cats and birds....

..... Just then some clock struck ... my host said, "Yes, I will show you a verse some one tells me to show you." ... Opening the book he read:

"This supreme Spirit and incorruptible Being, even when it is in the body neither acteth, nor is it affected, because its nature is without beginning and without quality...." (Letters That Have Helped Me, p. 215).

Next article:

Back to the complete list of the

Back to the full listing containing all of the
"Additional Categories of Articles".


(1) Compiled from The Bhavagad-Gita, "Antecedent Words" and Notes on the Bhavagad-Gita, Chapter I.
Back to text.

(2) Vedas (Sk.). The "revelation," the scriptures of the Hindus, from the root vid., "to know" or "divine knowledge." (Theosophical Glossary, p. 361.)
Back to text.

Main Page | Introductory Brochure | Volume 1--> Setting the Stage
Karma and Reincarnation | Science | Education | Economics | Race Relations
The WISDOM WORLD | World Problems & Solutions | The People*s Voice | Misc.