In this context, a look at what Romila Thapar, famous Indian historian has to say about these texts of Hinduism. She Says: “The Epics had originally been secular and therefore had now to be revised by the brahmans with a view to using them as religious literature; thus, many interpolations were made, the most famous being the addition of the Bhagavad Gita, to the Mahabharata. The change in the theological attitude is perhaps best expressed in the philosophy of the Gita. The doctrine of karma, transmigration, was central to Hindu belief at this time. Actions in the present life condition the next birth. This is not fatalism, since one can modify one’s destiny by consciously performing good actions. The morality of an action depends on whether or not it is in conformity with Dharma (the sacred Law); the arbiters of Dharma were of course the Brahmins. The Gita proclaims that each man must do his duty and act according to the sacred Law without questioning the results of his action : the example taken being Arjuna’s disinclination to kill his kinsmen in war, upon which Krishna explains that Arjuna is exempt from the sin of killing since this is the demand of war and Arjuna is fighting for the righteous cause. A concession to the personal factor in religious belief had been made, but the final judgment on the morality of an action was still in the hands of the Brahmins. The Gita is from many points of view a remarkable document. Not only does it combine philosophical subtlety with a precise and lucid literary style, but even on a purely human plane it is a wok of considerable quality. Not surprisingly has it come to be regarded as the sacred book, par excellence, of the Hindus.