Puranas are part of Hindu Smritis. Smriti means as remembered. Some things happened at some period of time (=history); those who knew it remembered it and told the happenings to their descendents. The descendents passed it on to subsequent generations as they remembered them.
Thus Puranas are said to be histories only, but as they were passed from generation to generation and as they were also poetic works, there was scope of plenty of exaggerations, over-bloated descriptions bordering on wild imagination, distortions, deletions, intentional and mischievous insertions and so on. They also contained metaphors and allegories which could be wrongly interpreted.
Different Gods were eulogized as the Supreme Gods in different Puranas. People have different tastes and temperaments; they got compartmentalized to worshiping different Godheads that suited their taste. People by nature, would not be happy simply by confining to glorifying their God. They would fight and establish that their God alone is the supreme as “proved” in their Purana and discount the other purana as a figment of imagination!
If one tries to prove that Shiva Purana is true as per history, a vaishnava would come with quotes from Bhagavata Purana where Shiva would be depicted to be a mean and insignificant God and claim that Bhagavata Purana alone is true history! And there will be retort from Shaivites, mocking at Vishnu who could not find the feet of Shiva after digging earth to any depth, quoting from their puranas.
Puranas could at the best be source of inspiration at the lower rungs of religion for one to gain faith and progress in spirituality to move towards Brahman, the God beyond name and form of the Upanishads and to the unity of Atman and Paramatman.
Else, only arguments and bad taste would remain.
https://hinduismwayoflife.com/wp-content/uploads/2018/03/Shiva2.jpg344340C.V.Rajanhttps://hinduismwayoflife.com/wp-content/uploads/2022/09/Logo6-Hinduism-Sanatana-dharma-Way-of-life-340-×-140-px-300x124.pngC.V.Rajan2018-07-15 10:02:102018-07-20 09:55:25Is there any historical proof that Lord Shiva actually came to earth? Or have we to only go by Shiva Purana, Linga Purana etc on these matters?
A fundamental belief in Hinduism is that God descends to earth to take birth as human (or other) forms whenever the good and pious people suffer and the evil ones have an upper hand. The word Avatar means descending (to earth). God descends to earth based on the needs of time, protects the good, destroy the evil and restore dharma (righteousness). Such a person/ being is known as an avatar. An Avatar of God takes birth in earth in some form (human form and also other forms) and carry out a specific mission and then return to the heavenly abode.
At the core of Hinduism, God is only one. He is called Brahman in Upanishads. Brahman is beyond name and form, all pervading, all encompassing and all knowing. Everything living and non-living are verily different expressions of Brahman. The entire cosmos is an expression of Brahman. Brahman is smaller than the atom and yet bigger than the cosmos.
Since Brahman encompasses everything, any concept of God with name and form is also within the scope of Brahman only. In Hinduism God with name and form is also real and such a God is known as Ishwara.
Brahma (the creator), Vishnu (the sustainer) and Shiva (the destroyer) are the three prime forms of God conceived in Hinduism. In Hinduism’s Vaishnava tradition, Vishnu is considered the one and only prime God and he is verily the Brahman. In this tradition, Brahma was created by Vishnu for the purpose of creating the entire universe. In Shaiva tradition, Shiva is considered the one and only prime God and He is verily the Brahman. He is the Supreme Reality; He is the one who creates, sustains and destroys.
We also have Shakta tradition where Divine mother Parashakti is considered the Prime God and she is the one who creates, sustains and destroys.
As per the above concept, the Prime Gods (be it Brahma, Vishnu, Shiva or Shakti) are NOT really avatars (even though some scriptures call them Gunaavatars (Brahma representing Satva Guna, Vishnu, the Rajo Guna and Shiva, the Tamo Guna). They are eternal Gods, not subjected to birth cycle.
Interestingly, in the 4 Vedas inclusive of Vedanta (Upanishads) which are the earliest sources of spiritual scriptures, there is no concept of Avatar being mentioned! The concept of Avatars came into vogue only in later historic periods of Itihas and Puranas (scriptural mythologies).
In Bhagavad Gita, which is part of the Itihas Mahabharata (that is like a Purana containing historical cum mythological story), the concept of God arriving from time to time to protect the righteous people and punish the evil doers gets mentioned. It comes through the statement of Lord Krishna, who is considered the Avatar of Vishnu:
“Whenever there is decay of righteousness, O Bharata, And there is exaltation of unrighteousness, then I Myself come forth ;
For the protection of the good, for the destruction of evil-doers, For the sake of firmly establishing righteousness, I am born from age to age.”
– Bhagavad Gita 4-7&8
Avatars Of Vishnu
In Puranas primarily, Lord Vishnu has been attributed to taking Avatars. His 10 Avatars are considered to be important which are listed below:
(You can click on the respective names to know more details)
Kalki Avatar is yet to happen and is expected to take place in this yuga (Kali Yuga).
However, Srimad Bhagavatam which is one of the most widely accepted Puranas as an important reference book in the matters of Hinduism’s mythologies associated with practical teaching of devotion, dharmas and philosophies, Vishnu’s avatars are not restricted to 10, but the following 14 more are also included.
(You can click on the respective names to know more details)
Scope of divine expression in Avatar – Purna, Amsa and Kala
In scriptures it is said that divine/spiritual power (Chaitanya Shakti) in the various creations gets expressed in different measures. They are expressed in kalas. As per this concept, plants have 2 kalas, animals 2 to3 kalas, human beings 5 to 6 kalas, saints and sages 7 to 8 kalas and so on. Sri Rama Avatar is said to have taken place with 12 kalas. Sri Krishnavatar is hailed as a Purna Avatar where the highest measure of 16 kalas got expressed through this avatar.
An Amsa Avatar is where a partial divinity gets expressed. Thus Kapila, Kurma, Balarama etc are considered to be Amsa Avatars.
Then there is also a mention of Shaktiavesha Avatar where in God’s ferocious aspect gets expressed in an Avatar that engages in large scale destruction of evil forces. Parashurama Avatar is stated to be such.
Avatars are countless
Srimad Bhagavatam also states that Avatars are countless. Such a statement too is logical considering the fact that Puranas were written thousands of years ago. Naturally, more Avatars coming to earth is quite in order because Avatars, by definition come to earth whenever dharma is in danger and the wicked and evil forces are in the rise. Avatars do come to show the right path of dharma suited to changing times.
Thus in Hinduism, ardent devotees hail several Mahatma’s of later periods as Avatara Purushas. Their lives and teachings too become extremely important as puranas and scriptures. Unlike old puranas and shastras that are in Sanskrit language, the Avatara Purushas give teachings in their local languages and their teachings are far more simpler to comprehend and to put to practice in life because they are in tune with the needs of the time. Invariably, their teachings are totally in resonance with the different aspects of scriptures.
Shri Shankaracharya is hailed as an Avatar of Lord Shiva
Sri Chaitanya Mahaprabhu is hailed as an Avatar of Radha.
Sri Ramakrishna Paramahamsa is considered a divine Avatar with Devi’s amsa.
Shirdi Saibaba is considered an Avatar of God, whose appeal broke the barriers of Hindus and Muslims
Sri Satya Saibaba is considered an Avatar of Shiva-Shakti
Swami Vivekananda is hailed as an Avatar of Shiva by some of his guru bhais and devotees.
Bhagwan Ramana Maharshi– though he is a Purna Jnani (who is beyond the concept of Avatars) , there are some devotees who consider him an Avatar of Lord Subrahmanya.
One commonly observed feature amidst these Avatara Purushas is that even though they may appear to follow a specific religious path, practice or worship during their evolving stages, their demeanor as realized mahatmas will not get cocooned to any limited school, sect or traditional compartments. Their appeal and attraction towards earnest devotees will cut across all barriers; their level of spiritual knowledge will be so elevated and all pervading that they would be able to drive away doubts from the minds of different seekers with different tastes, temperaments and affinity to philosophies and concepts. Their appeal is universal. They attract people from other religious faith too.
Most of these Avatara Purushas are in fact swayambus — meaning, they were self-made, born with wisdom (not acquired through the teachings of a guru).
It is quite natural in a vast and complicated religion like Hinduism (that has so many facets, tenets and schools) that there will be conflicts and disputes in accepting some great saints who are hailed as Avatara Purushas by one group of devotees, by the followers of other saints or people belonging to different other sects or schools of philosophies.
Instead of breaking our heads about these disputes, it is always better to focus on the core teachings of these great Mahatmas and see whether they are in tune with Sanatana Dharma’s time tested truths given in the various scriptures and whether they are elevating their respective followers towards the higher goal of life — God realization/ self-realization.
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One of the very basic and important aspects of Hinduism is the concept of Avatar. It is the fundamental belief in Hinduism that God descends to earth from time to time to take birth as Human or other forms; it happens whenever good and pious people suffer and evil ones have an upper hand. God protects the good, destroy the evil and restore dharma (righteousness). Such a divine being / person is known as an Avatar.
The 10 Avatars
In Hinduism, Lord Vishnu is the “God who protects”. He is attributed with taking 10 such avatars. They are Matsya, Varaha, Koorma, Vamana, Narasimha, Rama, Parasurama, Krishna, Balarama and Kalki. Rama and Krisha Avatars are considered to be the two greatest Avatars of Vishnu in human form.
The Greatness Of Krishna
The Avatar of Krishna is said to have taken place in Dwapara Yuga (a time period dating back to thousands of years). Very elaborate holy mythologies (Srimad Bhagavatam, Brahma Vaivarta Purana and Mahabharata) are available in Hindu scripture which contain the wonderful life history and details of the divine play enacted by Lord Krishna. Plenty of folklores and wonderful literary works too are available practically in all languages of India eulogizing Lord Krishna’s divine play, particularly His enthralling childhood pranks.
The avatar of Krishna is considered a “Poornavatar” — an avatar in which Godly qualities were found manifested in full. Lord Krishna is perhaps the most widely loved, adored and worshiped Avatar by Vaishnavaites (devotees of Vishnu) across the length and breadth of India. In fact, worship of Krishna has even transcended the boundaries of India, considering the global appeal of the ISKCON movement (International Society of Krishna Consciousness), spearheaded by Swami Prabhupada. It has happened because he is personification of love; Krishna is sweetness personified.
His attraction to devotees is magnetic. He is ever joyful; He is the preacher of Karma Yoga (the path for unification with God through work without attachment) and he is a perfect Karma Yogi himself, performing work ceaselessly all through his life with joyous detachment and abandonment, seeking no fruits of his actions for himself. It is with this practical authority that he delivered discourse to his disciple and close friend Arjuna on the eve of a grand Mahabharata war is Bhagavat Gita — one of the greatest scriptures of Hinduism; it is a philosophical treasure very widely read and adored by people across the world, cutting across religious barriers.
Unlike Rama, a greatly revered Avatar of the previous Yuga, Krishna was fully conscious of his divinity and he never tried to hide his divine prowess. At every right and opportune occasion, Krishna demonstrated his divinely attributes and super-human powers. He utilized them to humble his opponents, destroy the evil doers and to instantly come to the rescue of his devotees in distress.
He was all at once the player by the rules and also the lord of the rules — and by virtue of this lordship, a breaker of the rules too, for the goodness of the world.
The divine play of Krishna is something that can not be written across a few pages. It is extremely difficult to comprehend Krishna by a mere intellectual study of his life or through analysis of his speeches and actions. Krishna is more amenable for comprehension to those who love and surrender to him rather than to those who analyze him.
Let us now see very briefly, the life history of Lord Krishna:
In DwaparaYuga, the demon-like king Kamsa ruled the kingdom of Mathura (that belonged to the Yadava clan) by overthrowing his father and the king Ugrasena. He became too powerful and people on earth as well as Devas (the celestial beings) suffered immeasurably under his tyrannical rule. Moved by the earnest prayers of the sufferers, Lord Vishnu decided to take birth in human form and annihilate the evil forces headed by Kamsa.
Another reason for the descent of God as avatar was the problem of excessive population at that period (particularly accentuated by higher proportions of the wicked and evil ones over the righteous ones) and the Mother Earth suffered on account of it. God came to earth as Lord Krishna and one of his roles was to initiate large scale destruction of human race, in order to bring a manageable balance to the earthly resources and establish dharma.
The King Kamsa was forewarned by his astrologers that his death would be caused by the eighth son who would be born to his cousin Devaki. To prevent such a happening, Kamsa arrested Devaki and her husband Vasudeva and incarcerated them in his prison.
Immediately on birth, Krishna was carried stealthily by his father Vasudeva to Gokulam. It was a stormy night. The divine snake Adhisesha was there to act as an umbrella to protect the lord.
As and when a child was born to the couple, he would go to the jail and kill the child then and there. When the eighth child was born, it was Lord Krishna. By a dramatic divine play, at the midnight when the birth took place, the child was miraculously and secretively transported to Gokula (a community of cow herds belonging to Yadava clan at the banks of river Yamuna) to become the foster son of mother Yasoda and King Nanda. A female child born to them (Maya) at the same time was transported back to the prisons. It was Vasudev, Krishna’s father, who did the exchange of the babies at the behest of a divine command. All these took place without the knowledge of Devaki and Yasoda.
When Kamsa came to know of the birth of the eighth child, he came to the prison as usual and as he lifted the child to kill it, the girl child (Maya) got freed from his clutches and flew away laughing aloud that the king was cheated squarely and the child meant to kill him was safe and alive elsewhere. Kamsa was shell shocked.
The Child Krishna Brought up at Gokula
The baby Lord Krishna grew up joyfully in the company of cow herds at Gokula. He was dark skinned and was the most beautiful and charming boy of the community. Whoever came across him fell in instant love with him. He was full of childhood pranks. He loved to steal butter and eat it in the company of fellow cow herd boys. He became the prince charming for all the young girls and women folk (Gopis) of the community.
Little Krishna, so calm and charming in the affectionate embrace of Yasoda…
In the meanwhile, Kamsa sent several powerful demons in varying disguises to search for, locate and kill the boy-who-escaped from the prison. Little Krishna encountered all of them (Putana, Sakatasura, Bakasura, Trinavarta, Vatsasura, Aghasura etc) and killed them all as a matter of child play.
Child Krishna kills Putana, a woman demon sent by Kamsa to kill him by feeding him her breast milk. But Krishna suckled and sucked her life!
Krishna is not all that nice boy after all! He loved butter and never hesitated to steal it from the house of Gopies…
at times, he gets shocked when he is noticed…
and when the Gopis complain to Yasoda about Krishna’s behavior, can she afford to leave him scot free?
Krishna kills Bakasura
Further, little Krishna killed a very ferocious and poisonous Snake Kaliya who lived in the river Yamuna. He extracted the snake from the river and danced at his hood to the awe of one and all. When the celestial lord Indra created heavy rains at Gokula because a worship due to him was denied at the behest of Krishna, Krishna protected the entire community by lifting up the hill Govardhan by holding it like an umbrella at his little finger.
He killed the most dreaded poisonous snake Kaliya who lived in Yamuna.
Liffting Govardhan Hill is just a child play for him.
Krishna and Gopis
Right from his boyhood, Krishna started playing flute. His music was exremely captivating. Not only human beings, but animals too were attracted by his flute.
When the young boy Krishna played his flute, none can resist his musical charm.
When Krishna was in his early teens, his attraction to the womenfolk of Gokula (Gopis) was divine. Their love towards Krishna was so intense that they even ignored their duty and allegiance to their husbands and went madly behind Krishna. Hindu spiritual masters interpret that this love of Gopis towards Krishna was never carnal, but it was the spiritual longing of the individual souls (jivatmas) towards the divine soul (paramatma).
Krishna and Radha
It was during this phase that Radha (or Radhika) of Brindavan developed a deep rooted love for Krishna. The divine love between Radha and Krishna (which was never consummated in a marriage), though not found mentioned in Srimad Bhagavata, is dealt with elaborately in Brahma Vaivartha Purana and several folklore and Sanskrit literary works. Radha-Krishna love has always been a source of inspiration for the Bhakti movement of Vaishnavaites (worshipers of Vishnu) of eastern India as this love symbolically represents the longing for “yoga” (union) of the individual soul with the Supreme soul.
According to Brahma Vaivartha Purana, Krishna is considered the Paramatma (Chidatma) and Radha his Chit Sakthi. He is the creator-Sustainer-Distructor of the Universe and he is verily tha Brahman (Ultimate God). He is not considered as an Avatar of Vishnu unlike other Purnas.
No wonder the Gopis were mad after him.
But it was Radha who stole the heart of Krishna. Radha-Krishna love transcends human love. On this unique painting, at the right side, is Sri Chaitanya Mahaprabhu (Gouranga, who spread bhava bakthi on Krishna) and at the left, Sri Prabhupada (ISKCON movement).
Krishna Returns to Mathura
When Krishna became a matured boy, it was time for him to go to Mathura and take the bull by its horns — to face his uncle Kamsa and destroy him for all his vengeful deeds. Krishna overcame several obstacles at Mathura and finally killed his uncle in a ferocious combat. He released his parents from the jail and re-throned Ugrasena as the king.
Krishna killed Kamsa in a ferocious battle.
Over a period of time he got married to Bhama and Rukmini. The story goes that Krishna later got married to 6 more women. At later period of his story, he killed a demon king by name Bhaumasura and he had to marry 14000 women who were earlier abducted by the demon king. This he did at the behest of the women, who would otherwise lose their honor in society for having been in the custody of the demon king. The story goes that Krishna used his divine maya to be simultaneously present with all his wives in their respective homes and lead happy life with all of them.
Rukmini lovesKrishna; Krishna abducts Rukmini against stiff opposition from her brother and warriors.
Krishna with his consorts – Bhama & Rukmini
Krishna And The Pandavas
In the meanwhile, his maternal cousins — the Pandavas (5 sons of the kind Pandu headed by Yudhishtira) of the Kuru clan at the kingdom of Hastinapur were facing lots of difficulty in claiming their rightful share to their kingdom. It was due to certain acts of omissions and commissions done by themselves as well as due to the vengeful and treacherous acts of their unrighteous cousins — the Kouravas headed by Duriyodhan (who too claimed the throne of Hastinapur) that the peace-loving Pandavas were facing insurmountable difficulties in life.
Krishna and Arjuna developed close friendship. Krishna later became his spiritual guru at the battle field.
Krishna developed a bosom friendship with Arjuna the most powerful archer and the younger brother of Yudhishtra. Whenever they found time, they spent time together and enjoyed the friendly company of each other. Arjuna fell in love with Krishna’s sister Subhadra and Krishna arranged their marriage secretively against stiff resistence from his clan.
The Pandavas were fairly knowledgeable of the divinely nature of Krishna; The Pandavas surrendered to Krishna and sought his help and guidance in overcoming their problems. Krishna intervened frequently in the lives of Pandavas to protect them from innumerable personal problems. He also used his diplomatic skills and tried his best to bring in a truce between the Pandavas and Kouravas. But Kouravas had neither respect for Dharma nor for Krishna’s counseling.
The Kurukshetra War And The Birth Of Bhagawad Gita
Finally a grand war erupted between Padndavas and Kouravas. Numerous kings of the entire subcontinent virtually sidelined and supported either Pandavas or Kauravas according to their relationships and temperament and took part in the great Mahabharata war. Dharma was obviously on the side of Pandavas. Krishna, as the king of Mathura and a blood relative of both Pandavas and Kouravas, offered his entire army to take part in the war on one side and he himself without taking-up arms on the other side. He left the choice to Arjuna (of the Pandavas) and Duryodanan (of Kouravas) to choose any one between the two. While Arjuna instantly and gladly opted to have Krishna on their side as a non-fighting companion, Duryodanan was too happy to accept the huge and powerful army of Krishna. Krishna offered his services to be the charioteer of Arjuna during the war.
Just before the beginning of the war at Kurukshetra, Arjuna became jittery. He felt it was futile to wage war against his own blood relations and other seniors, respectable elders and teachers and masters in the opposite camp. It was at this juncture, that Lord Krishna gave one of the greatest sermons to Arjuna. His utterances form the holy scripture Bhagavat Gita. In this great spiritual discourse, Lord Krishna predominantly teaches Karma Yoga – the path of attaining the greatest goal of life though self-less action by surrendering all the fruits of actions at the feet of lord. In Bhagavad Gita, he also elaborates the other spiritual paths — Bhakti Yoga and Gnyana Yoga.
Krishna’s discourse to Arjuna at war front – Bhagavad Gita
Vishwarupa Darshanam – Krishna revealing his cosmic form.
Krishna, as part of his effort to teach Arjuna during his discourse, gave a divine vision to Arjuna an revealed his Vishwarupa (his cosmic form that transcended the creation, births deaths and time, space and causation) and Arjuna was overwhelmed with awe to see this form of the Supreme Lord Krishna.
Krishna acted as a charioteer to Arjuna and saved his life under many tricky situations. In a couple of occasions Krishna even used dubious means (that his enemies accused him as acts of adharma) in order to tilt victory in favor of the righteous Pandavas. The war ended with the annihilation of Kouravas and the rule of the Pandavas was established.
Krishna – the overseer of massive destruction
The Kurukshetra war, though ended as a victory to Padnavas, in fact turned to be a divine act supervised by Krishna without his direct participation to result in the destruction of millions and millions of soldiers and warriors, thousands of kings / people of ruling class, and countless numbers of horses and elephants.
Despite the win, Pandavas too were virtually emotionally wrecked, as practically all their offspring (5 children born to their wife Draupati) and several other children born to them from other wedlock got annihilated. Arjuna’s brave young son and a wonderful archer Abhimanyu (born to Arjuna-Subhadra) too got killed in the war. Lord Krishna ensured that the progeny of Pandava’s clan was not cut, by using his divine power to protect a fetus in the womb of Arjuna’s daughter-in-law Uttara, wife of Abhimanyu. Later in history, her son Parikshit became the king.
Krishna And Dwaraka
At his own Kingdom at Mathura ruled by Ugrasena, Krishna had to face a very tough war against Jarasandha, the father-in-law of the slain king Kamsa. The war was waged 18 times by the extremely powerful king Jarasandha and Krishna had to play hide and seek with the king.
After the last attack, Krishna convinced King Ugrasena and his father, Crown-Prince Vasudeva to rescind the land and establish a new Kingdom at Dwaraka, due to strategic reasons. All the Yadava subjects were shifted to Dwaraka and Krishna lived and ruled there for about 38 years. Krishna utilized the services of Bhimasena (one of the Pandavas, who was extremely strong and powerful) to finally kill Jarasandha.
Bhima kills Jarasandha with Krishna’s tactical support.
The End Of Krishna
Yadavas fight with each other in line with a curse they received from a sage and the entire clan gets annihilated.
As Krishna advanced in age, the Yadava clan grew too arrogant, morally weak and got in the grip of vices. By an act of mischief, Krishna’s descendants and their clan got a curse from sages that paved for their annihilation. Lots of bickering happened between the members of families and the ruling class and they grew out of control of Krishna’s divine and moral influence. Time soon came when they were destined to get wiped out entirely on account of a verbal dual that started between two drunken relatives of Krishna. It grew into a bloody fight and Krishna took up the role of a destroyer now and he personally killed many yadavas using pestles that grew out of wild grass near seashore.
Krishna knew that it was time to draw curtains to his divine plays in his present Avatar. He retired to forest and was engaged in deep meditation. He was finally slain by an arrow which was mistakenly aimed at his foot by a hunter who thought it was a deer.
Krishna was attacked unknowingly by a hunter. The hunter gets blessed by Krishna before he leaves the earth.
Soon a great tsunami came and the surging sea waters submerged the entire city of Dwaraka.
Krishna’s entire life was one of an exuberant display of divine play. Krishna’s childhood life at Gokula and Vrindavan where he became the very soul of all the lives of Gopas and Gopis and his divine love with Radha continues to be the source of inspiration of Bhakti movment for the Vaishnavites.
Krishna’s Bhagavat Gita reins as a supreme reference book of all the various paths of Yoga (Karma, Bhakti, Gnyana and Raja Yoga) for earnest seekers of Hinduism for guidance and enlightenment.
A note of thanks:
The beautiful pictures appearing in this article are all sourced from various websites and since all of them appear to belong to public domain and found freely used in several sites, I too have used them accordingly. I sincerely thank the various websites that have posted these pictures.
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It is a grand collection of puranas and spiritual stories with lots of philosophical teachings too. It contains the stories of Bhagvan Vishnu’s 24 avatars and stories of several great devotees. Srimad Bhagavatam is considered the greatest of all the puranas because it contains all the three shades of Hindu philosophy (Advaita, Vishitadvaita and Dvaita) in its stories, discourses, dialogs, prayers and parables. The life story of Lord Krishna occupies a prominent position in this purana. It is one Purana that can be said to bridge both Bhakti (devotion) and Jnana (Knowledge) in a wonderful way. Vyasa Maharshi was the author.
Bhagavad Gita is essentially philosophical teachings of Lord Krishna, delivered as sermon to Arjuna just before Kurukshetra war and it is part of Mahabharata . Mahabharata too was a book authored by Vyasa Maharshi. But the Bhagavad Gita section is out and out a book of spiritual teachings and not a story book. It predominantly teaches Karma Yoga and also covers Bhakti and Jnana yogas. Bhagavad Gita contains the essence of the teachings of Upanishads in a simplified way.
https://hinduismwayoflife.com/wp-content/uploads/2018/02/Krishna-Arjuna.jpg375496C.V.Rajanhttps://hinduismwayoflife.com/wp-content/uploads/2022/09/Logo6-Hinduism-Sanatana-dharma-Way-of-life-340-×-140-px-300x124.pngC.V.Rajan2018-03-15 16:22:582018-09-08 16:17:44What is the difference between Shrimad Bhagavatam and Bhagavad Gita?