The Journal of Hindu Studies 2012;0:12 doi:10.1093/jhs/his006 Book Review

Exploring the Bhagavad Gita: Philosophy, Structure and Meaning. By Ithamar

Theodor. Surrey: Ashgate Publishing Company, 2010. ISBN: 9780754666585.

pp. xi160. $89.95.

After all the previous attention devoted to the Bhagavad Gita over the years

by scholars and others, it is difficult to imagine that someone could

contribute anything new to a discussion about the contents of this important

text located within the larger Mahabharata epic, but Ithamar Theodor does

accomplish the task of throwing new light upon the epic text with his

aefully desiged ook. Fo Theodos iepoit, the Bhagaad Gita is a coherent theologicalphilosophical treatise that is firmly unified as a single text because of its conceptual structure, its basic assumptions, and

its prevailing ideas. In order to demonstrate the unifying structure of the

text, the author uses the metaphor of a three-storey house that includes a

staircase leading upwards and connecting one floor with another. The three

floors of the house represent different levels of reality, while the

ascending staircase stands for a transformational ladder of ethical and

spiritual refinement. Theodor explains further that the lower floor reflects

human life in the world, whereas the second floor represents an intermediate

floor, and the third floor stands for full absorption in the liberated

state. The transitional nature of the second floor is characterised by

renouncing the world and seeking the state of liberation that is realised on

the third floor. On each floor certain actions and forms of motivation are

euied y the seeke i ode to ased the staiase. A pesos atios are motivated by some utilitarian principle or gain on the first floor,

while the occupier of the second floor is focused on something beyond this

life. O eahig the thid floo, the seeke suedes the fuits of oes actions by performing deeds for the sake of duty (dharma) alone. Finally,

the highest state ioles pefoig oes duty hile eig lieated ad being totally immersed in the supreme. In summary, the author interprets the

Bhagavad Gat@ as embracing two ideals: supporting dharma which includes

assuming social responsibility and behaving morally, and also a path of

self-realisation as advocated in the Upanishads. In summary, the first floor

epesets pefoig oes duties aodig to dhaa, the seod floo stands for dispelling doubts with the sword of knowledge and resorting to

yoga, and on the third floor the seeker attains devotion (bhakti) that

includes peaceful absorption in and constant thinking about God.

In addition to the metaphor of the house with its three floors and its

interconnecting staircase, Theodor provides the reader with a useful

introduction to the topic of the Bhagavad Gita. After the placing his topic

in its historical and cultural context in the introduction, the author

devotes the remainder of his study to a chronological translation of the

Bhagavad Gita and a commentary. The translation is very readable and

comprehensible, and the commentaries are often insightful. In short, Theodor

helps the reader grasp the text with his translation and commentary.

Moeoe, he assists the eades opehesio of the epi text by providing him with a structure that is easy to grasp. Overall, Theodor

provides the reader with an additional reading and interpretation of the

Bhagavad Gita that is uniquely his own. A discerning reader might ask

the folloig uestio of Theodos study: Does the author impose a structure upon the text or is this structure suggested by the text? In order

words, does the structure come from the text itself or is it superimposed

upon the text? A different reading of the text could theoretically find

inherent tensions, ambiguities, and conflicting assertions. By imposing a

structure upon the text, the author gives the text more order than its

original author or authors intended or could supply, which is especially

true if the Bhagavad Gita represents the product of more than one author. In

addition, Theodor gives the impression that he is interpreting the text from

an Upanisadic and non-dualist perspective, whereas it is possible to read

the text from within the context of Sankhya philosophy with its dualism and

the role of the three gunas. The scenario of non-dualism causes Theodor to

stress absorption in God as the culmination of the journey up the stairs of

the house, whereas a more devotional reading of the text perceives the final

goal of the seeker as attaining a personal relationship with God in which a

deotee etais oes pesoal idetity. These types of alteatie eadigs and interpretations do not mare the overall excellence of this study.

Theodos study, taslatio, ad oetay of the Bhagavad Gita is destined to assume an important place in the scholarship devoted

to the epic text. This necessarily means that future scholars will have to

oside Theodos study o e osideed defiiet i thei sholaship. I summary, Theodor gives his reader much to admire, think about, and

appreciate.

Carl Olson

Allegheny College, 520 N. Main Street, Meadville, PA 16335, USA