The Bhagavad Gita shows of a conversation between the great warrior Arjuna and Lord Krishna. This supposedly happened in the Mahabharata when Arjuna and his charioteer (Lord Krishna) were going for the final battle, but Arjuna was having trouble deciding whether to fight or not that steered Lord Krishna to convey the eternal message of spiritual wisdom. The Bhagavad Gita was originally written in Sanskrit, thus if translated, the word Gita means song and the word Bhagavad means God, often referring this text as the Song of God. Some of the things that can be learned from the Bhagavad Gita are the reason for creation, birth and death, the results of actions, the eternal soul, liberation and the purpose of human existence. The whole text existed …show more content…
It has a rhyming meter that contains 32 syllables in each verse, it is called Anustup. Due to the pattern it sounds lyrical and harmonic when spoken perfectly. The chosen verses come from chapter two; there are 5 verses with 12 lines in total. The chosen verses were spoken by Lord Krishna therefore they were in first point of view. Plus when the God’s avatar spoke, the mood became blissful and calm. He used positive diction to portray his analogies of the soul. He also used diction in addition with symbolism to convey his message. In verse, 22 he said “worn out bodies verily accepts new bodies,” the term bodies here represent sort of a house for the soul. Symbolism was used to show that the soul in is just like people living in a house, when a house gets burned people have to move out, the same way when a body gets old, the soul has to move out. Therefore when people are killed in war, their souls do not end, only their bodies do. The Creator’s power and the soul are infinite. Based on the way the work was written I would say the implied author is Lord Krishna. I would justify this by just pointing out the point of view of the text and the mood; just looking at the first point of view, and calm, heavenly and blissful mood we can infer Lord Krishna is the implied author. The real author is traditionally ascribed to the Sage Vyasa. The implied reader and the real reader are the …show more content…
First and foremost, the soul is eternal; it cannot be killed or destroyed. Secondly, one should always carry out his/her duty. It is the way of life, if you are a warrior, you have to kill or if you are a teacher, you have to teach. Lastly, after knowing the themes, style and other literary analysis we can finally answer the question why the verses were written. Arjuna’s situation is an analogy for us. Lord Krishna is trying to tell us that we can be in either Arjuna’s position (have to kill someone) or the other side of the road (getting killed). But we don’t need to be worried in any situation. Because that is not the end, our Atman will continue to live forever but what we get next rest on our karma, if we have lived right by God then we have attained good karma and will have good next life and one step closer to liberation from samsara but if we have not lived right by God due to our dualistic world, for that reason Lord Krishna teaches us the different ways to achieve moksha in the rest of Bhagavad
Some of the most prominent aspects of Hinduism are the atman and samsara which is one the clearest distinctions between Hinduism and other religions. When Krishna states, “I have never not existed; nor have you, nor have these lords of men. Nor will we cease to exist, all of us, from now onwards” (Bhagavad Gita, 185), he is referring to the atman or the human soul which is believed to have always existed and will continue to exist. And when he says, “Just as one throws out old clothes and then takes on other, new ones; so the embodied self casts out old bodies as it gets other, new ones” (Bhagavad Gita, 187), he is talking about samsara and reincarnation. It is from this text, where Hinduism gets its defining characteristics. As long as the Gita continues to be relevant in India so will these philosophies. It reinforces the idea of reincarnation, the soul, and duty which shapes the way the Hindus live their lives. The goal for a Hindu is to break out of samsara and achieve Brahman, and according to the Gita, fulfilling one’s dharma is the way to accomplish this. The Bhagavad Gita is significant to Hinduism, because it has helped Hindus identify an ultimate goal and teaches them how to achieve
When ancient people look to understand religion, it is easier for them to relate to a higher power, also known as a god. Throughout the world and through time, there have been hundreds of different religions that have been established, and in the writings by people of these various groups there are often stories about conversation with the gods. This helps other people in understanding and conforming to the same beliefs. Two of such examples of this style of analyzing what gods are, are found in St. Augustine’s Confessions and The Bhagavad Gita.
On the other hand, Arjuna is the main character of “The Bhagavad-Gita”, the 63rd minor book of the Mahabharata. The story follows Ajuana’s spiritual tutoring from his good friend Lord Krsha, whom is god in the form of a human. Ajuana displays a few characteristics of an epic hero, and The Bhagavad-Gita does show a trait or two of an epic poem. However, there is more evidence working contradicting it “The Bhagavad-Gita” not being an epic poem and Ajuana being an epic hero. The Bhagavad does not have an epic hero, nor does it take place in a series of different settings, albeit it did have a have one God within the story. Ajuana is not from noble birth, he does not battle any superhuman foes, nor does he embark on an epic journey.
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.
The Bhagavad Gita is perhaps the most famous, and definitely the most widely-read, ethical text of ancient India. As an episode in India's great epic, the Mahabharata, The Bhagavad Gita now ranks as one of the three principal texts that define and capture the essence of Hinduism; the other two being the Upanishads and the Brahma Sutras. Though this work contains much theology, its kernel is ethical and its teaching is set in the context of an ethical problem. The teaching of The Bhagavad Gita is summed up in the maxim "your business is with the deed and not with the result." When Arjuna, the third son of king Pandu (dynasty name: Pandavas) is about to begin a war that became inevitable once his one hundred cousins belonging to the Kaurava dynasty refused to return even a few villages to the five Pandava brothers after their return from enforced exile, he looks at his cousins, uncles and friends standing on the other side of the battlefield and wonders whether he is morally prepared and justified in killing his blood relations even though it was he, along with his brother Bhima, who had courageously prepared for this war. Arjuna is certain that he would be victorious in this war since he has Lord Krishna (one of the ten incarnations of Vishnu) on his side. He is able to visualize the scene at the end of the battle; the dead bodies of his cousins lying on the battlefield, motionless and incapable of vengeance. It is then that he looses his nerve to fight.
Arjuna gives up now, he will be full of shame, and a man who has given up
"From the Bhagavad-Gita." Prentice Hall Literature. Trans. Swami Prabhavananda and Christopher Isherwood. Upper Saddle: Pearson Prentice Hall, 2004. 182-89. Print.
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 first three verses are about other people and the repition is to give it atmosphere.
More than a religion, Hinduism is a way of life and a philosophy that is most concerned with spirituality and enlightenment. The idealism of the Hindu religion comes from the Vedas, which are the Hindu religion's oldest scriptures and are considered to be a direct revelation of God. The Upanishads are writings that take their themes from the Vedas. The Upanishads, however, seem to be more along the lines of allegories that give a fleshy quality to the religion rather than a very dry and out of touch feel that can be found in other religious texts. Lastly, the Bhagavad-Gita is a collection of teachings that are based on the conversation between Arjuna, a soldier for one of two warring families, and Lord Krishna, who appears as Arjuna's charioteer. In these conversations the two discuss everything from the purpose of life to the basis of reality. Much like Christian proverbs, the teachings of Lord Krishna give advice and general good sense and...
The term “anaphora”, by definition, is the repetition of the same word or phrase throughout a work or section of work (Longman 1435.) The anaphora can aid in the overall repetition or rhythm of a poem. It is evident that the repetition or rhythm of a poem effects the emotions of the reader. Since an underlying goal of poetry is to convey a message in a small amount of words, rhythm adds to the intangible volume of the poem. It is amazing the amount of meaning that a talented poet can compact inside of a single line or stanza in a poem. The use of anaphora is also popular in many religions. Various scriptures and holy texts contain lines of repetition and utilize the use of anaphora. There are also different mantras, or rhythmic chants, used by spiritual practitioners worship, or even reach a heighten...
...th intense compassion and love for the enemy and wait for the enemy to shoot him down. My contention is that war is impossible when every one follows the principle of “Love they neighbor…” and “service before self”. However, my ethical system does not propagate relinquishing one’s duty. It is possible to imagine a soldier fighting a war as a part of his duty, slaying his enemies even as he continues to love them. This was what Krishna preached in Bhagwadgita to his disciple Arjuna who was horrified at the sight of his kinsmen fighting on the enemy’s side.
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.
...ur lines each. Each line ends with a vertical line that marks the feet. The rhyme isn't but there is rhyme in this poem like "Me" rhymes with "Immortality" and, farther down the poem, with "Civility" and "Eternity." This poem repeated the phrase, "We passed," which is changed a bit in the fifth stanza to, "We paused." This repetition of a word or phrase throughout a poem is called anaphora. The use of these poetic elements allows the words to flow as they describe an event.
These poems both use literary devices to convey this point in an understandable manner. Both authors show someone who feels very strongly about a subject and is barely controlling themselves from either letting death's grasp take over or exploding on an enemy. The authors also want the reader to understand that even if it takes the fiber of one's being that people must hold onto that sanity and reality of controlling themselves in desperate