Imagine yourself walking past a homeless man. His hopeless eyes catch yours while he asks, “can you spare (should be spare) some loose change, please look to your soul.” If you were to look deep into a mirror past the exterior fixtures of the face and see into the inner sanctum: what would you find? Why do people reference the soul before the actions of the body, and why do we associate the soul to a higher state of harmony? In the short novel Bhagavad Gita, Krishna, the Vrishni prince believes that the only way to ultimate harmony is to reject the body, including the brain and embrace the soul. Throughout the Bhagavad Gita, Krishna explains the eternal power of the atman or “soul” is the all-encompassing force over the body, while the body itself is considered an unpretentious vehicle that produces the soul’s movements and decisions. Although Krishna emphases the soul is more powerful than the body, he also believes the soul is more powerful than the mind.
Krishna describes the body in relation to the soul in the first disclosure during the great battle. Arjuna is caught in a situation where he must choose to fight and kill his own family in war (11). Krishna encourages Arjuna to fight, because nothing on Earth can harm the atman. Krishna believes, “these bodies have an end; but they are said to belong to the eternal embodied self that which is never lost and cannot be measured (21).” To Krishna the bodies are not significant on account of the body will only be a temporary vessel. Warfare is necessary in Krishna’s eyes in view of the atman will still survive death regardless of what the circumstance. This idea of the body being worthless to humanity is the central theme in Krishna’s theory. The body to him is a mere vessel that...
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...atman to take control. The Bhagavad Gita shows that the body is considered second to the soul. Through the practice of rejecting the body, an individual will conquer the art of yoga. To Krishna yoga is the way to gain mediation and peace, which will allow the atman to be one with Brahman. The larger realization is that the body is not the way to Brahman. Arjuna must reject his personal beliefs and his body temptations to encourage the soul to take over him. The body is portrayed as negative because the body has no real purpose in life but to contain the soul. The soul is considered the main reason for the body’s movements and thought process. The soul cannot be harmed while the body can be destroyed. It is this philosophy in the Bhagavad Gita that the body is temporary, but the soul will live forever and become part of the greater good.
Works Cited
Bhagavad Gita
From the beginning of humankind, people have constantly had to deal with inner battles. Many of these issues cease to exist as time goes on, while new ones arise to take their place. There is one issue, however, that has remained consistent throughout time – morality. For centuries, humans have fought against the outside world and themselves to keep their morals properly aligned. The issue of morality is so dominant that it is still plays a vital role in today’s society. This can be seen in wars, law systems, codes of conduct, and religious texts. An example of a religious text where this can be seen is in pages 185 - 188 of the Bhagavad Gita, where Krishna, also referred to as “The Blessed One”, guides Arjuna through his inner struggles between
we cannot understand a body to be anything but divisible, whereas we cannot understand the mind to be anything but indivisible. For we cannot conceive of half of a mind, as we can conceive of half of any body whatever, no matter how small. From this we are prompted to acknowledge that the natures of mind and body…are different from one another. (Meditations, p. 8-9)
reasoning than desire. So we see two distinct parts of the soul. The first is
The differences of mind and soul have intrigued mankind since the dawn of time, Rene Descartes, Thomas Nagel, and Plato have addressed the differences between mind and matter. Does the soul remain despite the demise of its material extension? Is the soul immaterial? Are bodies, but a mere extension of forms in the physical world? Descartes, Nagel, and Plato agree that the immaterial soul and the physical body are distinct entities.
The Bhagavad-Gita, a portion of the great epic the Mahabharata, is the “most typical expression of Hinduism.” It is eighteen chapters long and was composed around the first century BCE. The sage Samjaya recites the story to the blind king Dhrtarastra, the father of the Kaurava princes. While presenting ideas of wisdom, duty, and liberation in the midst of the rivalry between the Kauravas, the Bhagavad-Gita epitomizes the teachings of Krishna. Focusing specifically on the moral struggle of the Pandava prince Arjuna, the Bhagavad-Gita’s major themes include yoga, karma, dharma, and moksa. Yoga, being discipline or the strict and “attentive cultivation of mental character and meaningful action” , is crucial to the text because it is dharma yoga, acting properly according to one’s dharma, and bhakti yoga, a disciplined life of devotion that allows one to achieve moksa, or liberation, one of the four aims of li...
Arjuna gives up now, he will be full of shame, and a man who has given up
Through the course of these last few weeks, we as a class have discussed the Soul, both in concept, and as it applies in terms of our readings of The Phaedo and as a philosophical construct. But the questions involved in that: In the ideas of good, of living a ‘good’ life and getting ‘rid of the body and of their wickedness’, as ‘there is no escape from evil’, (Phaedo, 107c), in whether or not the soul is immortal, or if our bodies themselves get in the way of some higher form of knowledge, or even of the importance of philosophy itself are rather complex, simultaneously broad and specific, and more than a little messy. While I discuss these aspects, the singular question that I feel applies to this is, in a sort of nihilistic fashion, does
Throughout the evolution of philosophic thought, there have been many different views on the relationship of mind and body. The great philosopher Plato and the Neoplatonists held the belief that man's body is merely a prison of his soul, but St. Augustine later refutes this with his idea of the disembodied soul. He distinguishes between the concept of the physical form and the spiritual soul, and he argues that humankind can be redeemed because of the God spirit contained in the intellectual soul. This intellectual soul is not an inseparable part of the body, as St. Thomas Aquinas postulates. Instead, this soul is indeed the higher part of man, the state and well-being of man depends upon its stability.
All human beings have an immortal soul (atma) which is part of God and is on a journey to reunite with Him (Mukti).
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 truth is that the body and the temperament are an accidental cause of the soul, for when the matter of a body suitable to become the instrument of the soul and its proper subject comes into existence, the separate causes bring into being the individual soul, and that is how the soul originates from them” (Avicenna
In his Meditations on First Philosophy, Descartes states “I have a clear and distinct idea of myself, in as far as I am only a thinking and unextended thing, and as, on the other hand, I possess a distinct idea of body, in as far as it is only an extended and unthinking thing”. [1] The concept that the mind is an intangible, thinking entity while the body is a tangible entity not capable of thought is known as Cartesian Dualism. The purpose of this essay is to examine how Descartes tries to prove that the mind or soul is, in its essential nature, entirely distinct from the
Everyone has their own opinions and beliefs and can interpret information as they see fit. Both Bertrand Rusell and Richard Swinburne have expressed their views on the topics of the mind soul and the after life. These are very complex areas of science and have their own ideas of what the mind and soul are and what there purposes are.
The soul can be defined as a perennial enigma that one may never understand. But many people rose to the challenge of effectively explaining just what the soul is about, along with outlining its desires. Three of these people are Plato, Aristotle, and Augustine. Even though all three had distinctive views, the similarities between their views are strikingly vivid. The soul indeed is an enigma to mankind and the only rational explanation of its being is yet to come and may never arrive.
But, “human persons have an ‘inner’ dimension that is just as important as the ‘outer’ embodiment” (Cortez, 71). The “inner” element cannot be wholly explained by the “outer” embodiment, but it does give rise to inimitable facets of the human life, such as human dignity and personal identity. The mind-body problem entails two theories, dualism and physicalism. Dualism contends that distinct mental and physical realms exist, and they both must be taken into account. Its counterpart (weak) physicalism views the human as being completely bodily and physical, encompassing no non-physical, or spiritual, substances.