366 DR. BABASAHEB AMBEDKAR : WRITINGS AND SPEECHES
Buddhism and to Jaimini’s Purva Mimansa and that this asumption has no warrant behind it. I am aware of the fact that my thesis runs counter to the most cherished view of Indian scholars all of whom, seem to be more concerned in fixing a very ancient date to the compositon of the Bhagvat Gita far anterior to Buddhism and to Jaimini than in finding out what is the message of the Bhagvat Gita and what value it has as a guide to man’s life. This is particularly the case with Mr. Telang and Mr. Tilak. But as Garbe [1] observes “To Telang, as to every Hindu—how much so ever enlightened—it is an article of faith to believe in so high an antiquity of the Bhagvat Gita and where such necessities are powerful criticism indeed comes to an end.”
In the words of Prof. Garbe:
“The task of assigning a date to the Gita has been recognized by every one who has earnestly tried to solve the problem, as being very difficult; and the difficulties grow (all the more) if the problem is presented two fold, viz., to determine as well the age of the original Gita as also of its revision. I am afraid that generally speaking, we shall succeed in arriving, not at any certainties, but only at probabilities in this matter.”
What are the probabilities? I have no doubt that the probabilities are in favour of my thesis. Indeed so far as I can see there is nothing against it. In examining this question, I propose first to advance direct evidence from the Gita itself showing that it has been composed after Jaimini’s Purva Mimansa and after Buddhism.
Chapter III verses 9-13 of the Bhagvat Gita have a special significance. In this connection it is true that the Bhagvat Gita does not refer to Jaimini by name: nor does it mention Mimansa by name. But is there any doubt that in Chapter III verses 9-18 the Bhagvat Gita is dealing with the doctrines formulated by Jaimini in his Purva Mimansa? Even Mr. Tilak [2] who believes in the antiquity of the Bhagvat Gita has to admit that here the Gita is engaged in the examination of the Purva Mimansa doctrines. There is another way of presenting this argument. Jaimini preaches pure and simple Karma yoga. The Bhagvat Gita on the other hand preaches anasakti karma. Thus the Guta preaches a doctrine which is fundamentally modified Not only the Bhagvat Gita modifies the Karma yoga but attacks the upholders of pure and simple Karma yoga in somewhat severe terms. [3] .If the Gita is prior to Jaimini one would expect Jaimini to take note of this attack of the Bhagvat Gita and reply to it. But we do not find any; reference in Jaimini to this anasakti karma yoga of the Bhagvat Gita.
1 Introduction (Indian Antiquary Supplement) p. 30.
2 Gita Rahasya Vol. II. 916-922.
3 Bhagvat Gita II. 42-16 and XVIII 66.