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Importance of spiritual intelligence
Importance of spiritual intelligence
Dharma in mahabharata essays
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In the Bhagavad Gita Arjuna is faced with a universal dilemma, duty or moral values and which to act from. To find a solution to his problem Arjuna seeks the advice of Krishna, a Hindu god. The overall message, from my interpretation, given by Krishna is that one can attain freedom and happiness by simply doing one’s duty. However, if Arjuna were to ask for help from the Buddha the message would be different. Krishna's teachings through the Bhagavad Gita and Buddha's teachings through the Dhammapada are similar in many aspects. Both place heavy emphasis on liberation and action; ideals that can be easily incorporated into a followers daily life. The Bhagavad Gita, more specifically focuses on, action, liberation. and duty. The Dhammapada focuses …show more content…
The Dhammapada in the beginning lines addresses hatred and theft, it says, “He abused me, attacked me, defeated me, robbed me! For those who carry on like this hatred does not end” (Pg 2). The idea of getting revenge and trying to steal back the kingdom won't change the fact that his own people took it from him to begin with. By forgiving them and not carrying on with a grudge, Arjuna could find peace. I consider war to be evil, the Dhammapada addresses issues of evil and falling victim to evil deeds. On page 3 it says, “one who does evil grieves in this life, grieves in the next, grieves in both worlds. Seeing one’s own defiled acts brings grief” (pg 3). Spiritual wisdom is also mentioned in the Dhammapada like in the Bhagavad Gita. However, Fear and knowledge/wisdom seem to be intertwined in the Dhammapada. “For one who is awake, whose mind isn't overflowing, whose heart isn't afflicted and who has abandoned both merit and demerit, fear does not exist.” I take this as saying that if you are wise then difficult situations would be easy to handle because you would already know the correct way to act. Arjuna's heart is afflicted, meaning he is not allowing his wisdom to mature and grow and not battling off evil with his insight. Following immediately after this quote the idea of enemies is discussed. “Whatever and enemy may do to an enemy, or haters, one to another, far worse is the harm from one's own wrongly directed mind.” Any choice made can in turn be harmful if not following a well directed and conscious mind. The war being fought is in essence only for material gain, if Arjuna were following Buddha's teaching he would understand this. In the final lines of the Dhammapada, the differences between material gain and consciousness are explained. “The way to material gain is one thing, the path to Nirvana another. Knowing this, a monk who is the Buddha's disciple
At no time, in this natural state, is injustice even possible. As Hobbes so concisely states, "Where there is no common Power, there is no Law: where no Law, no Injustice." (Hobbes 188) Essentially, since every man is entitled to everything, he is also at liberty to exert any means possible -- including violence -- in order to satisfy all of his wants and needs. In this State of War, each individu...
The ultimate goal in Bhagavad Gita is to obtain wisdom, understand worship, and what is absolute freedom, but it also teaches Arjuna the right way to live and make decisisons. Bhagavad Gita was written based on Hinduism principles, but it also elaborates the key to life which is worship, freedom, and wisdom. While learning how to achieve these important aspects of life readers also learn about gunas, absolute freedom, kindness, meditation, and relinquishing all sense-objects. Although it takes Arjuna a while to accept his duty, his mind is finally at ease and knows what he has to do, which is to fight. Arjuna said, “Krishna, I see the truth now, by your immeasurable kindness. I have no more doubts; I will act according to your
Buddhism, founded by Buddha, was a religion based on staying on the right path and doing what is right to achieve nirvana. In Buddhism, there were two paths that people should not follow and there was a middle path discovered by the Perfect One that people should follow in life (Doc 4). Hinduism, which branched off of Buddhism, an intricate religion with one idea on what to do to achieve happiness. It also has the concept of Karma, which is the sum of a person’s good and bad deeds in life (Doc 1).
Hinduism and Buddhism, worship multiple deities and they follow the same path to achieve the Nirvana state which is a place where all the enlightened are. The Buddha’s teaching help is regularly summarized in the four respectable Truths, which type those premises of the 1st sermon he conveyed then afterward achieving enlightenment, and the eightfold Path, which gives a fundamental aide to how to live in the world. . Over
(Doc F) Ashoka is stilled remembers for being a great and astonishing ruler. Ashoka promoted Buddhism and was an active leader who had done good deeds. He followed Buddhist Values, Justice, Security, and General Welfare (Doc C) Most of his edicts were based on good deeds such as, “prisoners who has been convicted and sentenced to death shall be granted a respite of three days when their relative hay appeal to the officials for the prisoner's
...dhartha and learn from what he sees without being taught. Theodore Ziolkowski notes that characters of Hesse have transformed from trying to escape their problems more toward trying to resolve their inner vision. Siddhartha and Govinda are both. The two characters try to escape their suffering by trying to learn how to deal with pain by exposing themselves to immense amounts of it while they are with the Samanas. However, they realize that this approach will not help the problem: human suffering exists as emotional as well as physical pain. They must learn how to separate themselves from this suffering, not hide from it; that is Nirvana. Their paths separate because Siddhartha's adventures are based on those of an independent man who will try to teach himself, whereas Govinda's are based on those of a dependent man who prefers to learn by example.
Meeting Gotama, the Buddha, is a turning point in Siddhartha’s path towards wisdom. Gotama claims his way of living is the true way of salvation, but Siddhartha thinks that there is a gap in his lessons. Siddhartha says to the Buddha, “You have learned nothing through teachings, and so I think, O Illustrious One, that nobody finds salvation through teaching. To nobody, O Illustrious One, can you communicate in words and teachings what happened to you in the hour of enlightenment” (p. 33). Even though Siddhartha considers the Buddha as an enlightened, wise person, he believes that his teachings are unreliable. Gotama has found enlightenment through his own experience. Since Gotama’s followers cannot go through what he has experienced, he cannot transmit his wisdom to his followers. Indeed, knowledge can be gained from external sources, such as teachers and books; however, wisdom is spiritual and can be only found through experience. Siddhartha decides to not rely on the Buddha's teachings. Different from Siddhartha, Govinda admires the Buddha’s doctrines and becomes one of his followers. Eventually, Siddhartha finds enlightenment by listening to a river. When
...ely resembles the dharmic action of the Bhagavad-Gita. The fundamental concept of dharma, or proper conduct, is paralleled in the Analects when Confucius provides many examples of how one can remain morally sound. The reason for moral or proper conduct differs in the two texts; while the Bhagavad-Gita presents proper conduct as a step towards liberation from samsara, serving the individual’s needs, the Analects present moral conduct in order to maintain a properly functioning society, serving the society’s needs as a whole. In Western society the goal of Eastern religions are often compared to Heaven; however, Heaven in Hinduism and Confucianism is not a place one goes to at the end of his or her life. Instead, Heaven in Hinduism is a heavenly realm in which the gods reside, and Heaven in Confucianism is a ruling force that instills and enforces values and morals.
This modern day translation of the Bhagavad Gita, written by Barbara Stoller Miller, focused briefly on Krishna’s Counsel in Time of War. It was a fairly short yet in depth description of Hindu beliefs and the conflicts that humans encounter when deciding which path to follow. The translation is in poetic form, and is divided between eighteen teachings, or chapters if you will. Each teaching focuses on one discipline of the mind, revealed through the Hindi god Krishna, to the man seeking knowledge at the time of his life’s most crucial stage, Arjuna.
Arjuna gives up now, he will be full of shame, and a man who has given up
...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.
War is a mean to achieve a political goal.it is merely the continuation of policy in a violent form. “War is not merely an act of policy, but a true political instrument....” Moreover, the intensity of war will vary with the nature of political motives. This relationship makes war a rational act rather than a primitive and instinctive action, where war uses coercion to achieve political goals instead of use it only for destruction, and it cannot be separated from each other even after the war has started, when each side is allowed to execute its requisite responsibilities while remaining flexible enough to adapt to emerging
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.
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.
The Dhammapada is a religious work that is meant to provide a certain set of religious and ethical values, as well as a certain manner of perception of life and the problems that life brings along with the solutions. Although the verses may be looked at as trying to create good or bad people, the verses are actually trying to get people to understand what is good and what is bad in the Buddhist religion. In other words, the book is trying to produce someone who will think and comprehend the ideas of the Buddha. A person who reads the text should be able to form his or her opinions about enlightenment and Nirvana. The same is true for a person who is listening to the text being read. The listener must consider and comprehend what is being spoken.