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Analysis of the bhagavad gita
Analysis of the bhagavad gita
Analysis of the bhagavad gita
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Bhagavad Gita
The story of the book begins with Arjuna misunderstanding why it is correct
for him to take action in battle. As Prince Arjuna stands in his chariot on
the battlefield he recognize his enemies as, his cousins, teachers and
friends. Arjuna, who was born a warrior, overcomes with pity and looses
interest in battling with the enemy. He looks to Lord Krishna, and
questions him how he could battle with men who deserves his own worship.
Krishna replies "You grieve those beyond grief, and speak words of insight;
but learned men do not grieve for the dead or the living" (Miller p31).
Krishna explains to Arjuna that it is his sacred duty to fight, for the
warriors who fulfills their duty leads them to the gates of heaven. If
Arjuna gives up now, he will be full of shame, and a man who has given up
his duty, is worse then dying, for he will become vulnerable to evil (Miller
p34). Krishna main objective through out the story is, as long as you
follow the paths of discipline, knowledge, action and devotion, Arjuna has
nothing to loose in battle, for his soul will become eternal. Arjuna can't
be killed nor can he kill, because the soul can not die nor can it be
reborn, for his salvation will be responsible for his actions.
Krisna tells Arjuna to take refuge in his understanding for he is
disciplined warrior. But Arjuna is bewildered by the paths to salvation,
Krisna tells Arjuna to take action in battle, if Arjuna understands his
enemy why does he need to take action against him? Krishna explains to him
that everyone must take action through life, even to abstain from action one
must take action. Krishna tells Arjuna that he cannot succeed just from
renunciate ...
... middle of paper ...
..., his actions are
meaningless. So in other words in order to live a disciplined life or to be
responsible for his own actions one must have faith and devotion towards the
supreme being. Those who possess divine qualities and live disciplined
lives, abiding by spiritual authority, gradually attain spiritual
perfection. Krishna sees all and knows all, your devotion to the supreme
being leads your actions and discipline towards salvation.
Krishna concludes to Arjuna that your actions will be based on your faith
and your faith will be responsible for your actions. Krisna tells Arjuna
"action in sacrifice, charity, and penance is to be performed, not
relinquished-for wise men, they are acts of sanctity" (Miller p.144).
Devotion to Krishna will lead your actions to him, go into battle for me
and you will be excused from your actions of evil.
... There is no joy, no choice, and no individuality. If those qualities are not present in life, then what is the purpose of living? In the council’s opinion the purpose of life and living is to provide for all of man (meaning to just work day in and day out) and not for oneself. If my life had no purpose, no individuality, and no happiness, I would not want to live.
"Selections from Gandhi : Complete Book Online." WELCOME TO MAHATMA GANDHI ONE SPOT COMPLETE INFORMATION WEBSITE. Web. 01 Oct. 2011. .
Again, I believe Taylor is missing some important feature to his theory. It seems he is correct in stating one should have their own sense of meaning to their life not just others’ perception that one’s life is meaningful. However, there is still the problem of giving equal meaning to everyone life that is doing what they love to do. As a result, to answer this problem one could suggest in order for one to have a meaningful life a person must be subjectively fulfilled by pursuing objectively valuable ends. This way it ensures the person must find meaning in their own lives as well as creating something that benefits many that will give others the perception the person has a meaningful life.
at.” Despite his failure, he is still an Indian man, searching for a proclamation of his
Hinduism focuses on liberation from the realm of samsara, the cycle of rebirth and death, while Confucianism focuses on the Dao, the correct way to act for society, and ren, or benevolence. Both religions have religious texts that reflect these ideals, the Bhagavad-Gita belonging to Hinduism, and the Analects belonging to Confucianism. While these two texts originate from two distinct religions, the two have some similarities and differences. Both the Bhagavad-Gita and the Analects address the proper way for one to act; however, they differ when it comes to heaven and the main concern of each text. The main concern of the Bhagavad-Gita is a personal journey, achieving moksa through devotion to Brahman, and the main concern of the Analects is a communal journey, maintaining social propriety through the five relationships.
A large amount of ancient texts contain themes relating to violence, power, and war, while others, such as The Bhagavad Gita and Confucius’ Analects, focus on individual and collective development through a series of selfless acts. The two texts provide an in-depth system of duties and learning created to provide direction for the betterment of the self, as well as society as a whole. The Bhagavad Gita places a greater focus on the duties of individuals that must be fulfilled to achieve an enlightened state with the divine forces. Contradictory consequences are presented for those who choose to act in an egotistical manner and deny their duties. Confucius’ Analects, on the other hand, places its main focus on collective development and responsibility
the point of affecting the way we go about living and controlling our personal and social
first part of the Buddhist salvation. Knowing that all is futile and there is nothing externally that
Rama’s journey towards achieve his Dharma is first seen after Rama completely accepts his banishment and does not doubt the decision he believes his father has made. This action shows a characteristic that is essential to Rama’s journey, which is acceptance. He is not thinking about how long he will b...
his duty then he is met with conflict and is set t death or another
November 19, 1997 By Jordan Bruins Buddhism/Hinduism Comparison Report Hinduism is the oldest known religion and is very rich with literally hundreds of gods, symbolistic rituals and beliefs. It is believed to have been established around 1500 B.C. but no one person founded Hinduism as it evolved over a long period of time. Buddhism on the other hand has a definite founder, Siddhartha Gautama who is otherwise known as the Buddha or Enlightened One who lived from 565 to 483 B.C. Both these religions originated in India. Siddhartha Gautama was a Hindu who found Hindu theology lacking and after years of searching for truth created a religion now known as Buddhism. Because of these basic similarities, the two religions have much in common, but in the same light they differ immensely. The concept of a god or gods in Buddhism is almost void and therefore in the eyes of some not even a religion. Hindus have many gods governing different aspects of Hindu life. The three main gods in Hinduism are Vishnu who is the sustainer, Brahma is the creator and Shiva the destroyer. Collectively referred to as Trimuti. Most Hindu gods are associated with animals and therefore Hindus feel that being a vegetarian is vital. Cows are sacred in Hinduism and are worshipped as the divine mother, making eating beef taboo. Buddhism involves meditation and prayer. In Buddhism, one must understand the four noble truths and a...
The Bhagavad-Gita teaches many things, and amongst these, morality and moral law are developed for the Hindu religion. What Krishna, the primary Hindu god, declares in this somewhat epic poem to be the "basis of good in this world" (stanza 3, pg. 620 of text) is for people to take action. Action, as he goes on to state, is within the very nature of our beings to do. Krishna even states that "without action you even fail to sustain your own body" (stanza 8, pg. 620 of text). Thus, Krishna feels that action is very important and key. To take this concept as a relation to ethics, Krishna tells Arjuna, the warrior he is talking to in this poem, that "Action imprisons the world unless it is done as sacrifice; freed from attachment, Arjuna, perform action as sacrifice!" (stanza 9, pg. 620 of text). Thus, Krishna is prescribing that, in order for an action to be considered good, the good that he already declared to be the basis of all good in the world, one must detach himself from the action being performed and perform the action sacrificially. The detachment aspect is incredibly important to Krishna, for he proclaims that in "performing action with detachment, one achieves supreme good" (stanza 19, pg 620 of text). By doing this, Krishna believes that the world is preserved, for other people will follow the warrior's actions and imitate them in their own lives. A leader, such as a warrior or king, "sets the standard for the world to follow" (stanza 21, pg. 621 of text), as Krishna says and thus must take whatever action is necessary for the world to not be destroyed, to set examples of goodness and right in his own actions. By separating himself from these actions, thus becoming detached, he can achieve this. Another main reason that Krishna feels detachment is necessary is this: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty." (Bhagavad-Gita 2.47). Thus, so long as one does not profit from his own actions, the action itself is good. And, this is Krishna's prescription for leading a life of morality and duty is the moral law to follow in order to achieve this.
but without happiness it will be meaningless. Happiness is the meaning and the purpose of life, the whole
maintain good health physically, spiritually and psychologically. It is a science, such that one has to
Have you ever wondered, what is the purpose of our life? What do we truly exist for? Socrates, the ancient Greek philosopher did just that, he believed that the unexamined life is not worth living. Quite the