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The Bhagavad gita
The Bhagavad gita
Ethical issues arising from war
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The Bhagavad Gita is a Hindu scripture written around 200 B.C.E. that summarizes many of the significant documents of Hinduism and includes a philosophical discourse on the meaning of life and death. It is part of the Mahabharata and tells the tale of Arjuna, a warrior Chieftain and his charioteer and supreme being Krishna. Upon arriving on the battleground, Arjuna is surrounded by two branches of the Bharata family. He is in conflict as to weather he will be able to fight his kin and friends. His physical body is weak as he drops his bow and arrows on the battlefield in despair. He sees no good coming from this battle. He turns to Krishna for guidance and there ensues a long conversation related to the philosophy of dharma or righteousness. …show more content…
“I see no blessing from slaying kinsfolk in strife; I desire no victor, O Krishna, nor kingship, nor delights” (Part One: Originals of Civilization, 71). He is overwhelmed with compassion and does not see a benefit for killing his kinsfolk in battle. He has a moral dilemma with no purpose in wasted life. Arjuna sees no reward or desire to rule the kingdom so why should he fight even if it means he can control all the world? He is desperate for guidance and turns to Krishna. Krishna, trying to motivate Arjuna, states, “Fall not into unmanliness, O Pritha’s son; it is unmeet for thee. Cease from this base faintness of heart and rise up, O affrighter of the foe” (Part One: The Origins of Civilization, 72). Arjuna was born a warrior and therefore he must fight. He tries to tell him that not to worry because a slain soldier will be reincarnated. If Arjuna does not do his job as a warrior and slay his enemies, he will certainly be slain. (for power) He must put aside his fears and prepare for …show more content…
“As the Body’s Tenant goes through childhood and manhood and old age, so does it pass to other bodies; the wise man is not confounded therein” (Part One: The Origins of Civilization, 72) Your body is simply a vessel. Though it may change in appearance, your sole will remain the same throughout your lifetime. While your body may die, your soul lives on forever and cannot be destroyed. It is eternal. Arjuna should not be sad since those who are killed will transmigrate from one body to another. Krishna used philosophical words to convince Arjuna to fight. He consistently assured him that he cared for him and was putting his best interests first. He gives him a foundation for his actions. He reassures him, but in the end, Arjuna goes to battle and wins. All those that were killed can now be re-incarnated. Arjuna had a moral and ethical dilemma. He was told to trust Krishna and perform his social duty. Instead of doing what is best for him, Arjuna should follow his heart but instead surrenders to the influence of Lord
An honourable death is preferable to a dishonourable life.... At Lacedaemon everyone would be ashamed to allow a coward into the same tent as himself, or allow him to be his opponent in a match at wrestling...."
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.
...eath is is not a cessation in Buddhism. Death can be seen as a new beginning. A new opportunity to reach spiritual perfection. Infant mortality is a difficult subject to talk about for many Tibetan parents. Survivors are often faced with poverty and other extreme hardships after the loss of a loved one. However, Buddhism provides great comfort to survivors by teaching that Earthly bodies are impermanent. Tibetan cremation procedures place great emphasis on reincarnation. Tibetan views about death are focused on nirvana and spiritual perfection. These practices are spiritually meaningful for both the living survivors and the dead.
guilt, greed, betrayal, and murder are no strangers. In this story an honorable warrior and
Early on in this religious scripture, the statement “you too shall pass away” engrains itself in the reader’s mind (Chapter 1). A reminder that humans do eventually perish similar to everything else in the world exemplifies the Buddhist belief of Anitya. Also referring to the temporary nature of human beings, the Buddha states that “the body is a fragile jar” and “that the body is merely the foam of a wave”: both comparisons prove forever fleeting and always temporary (Chapter 3, Chapter 4). Humans tend to forget that even they have a definite timespan to live; therefore, this propensity leads the Dhammapada to remind them that individuals must recognize the brevity of their existence and thus urges them to experience a pure and joyous life. Later referring to the human body as “a
Yet another reason why Ashoka was ruthless was through he made people become his friends or they shall be killed (DocE). He says it in a nicer language like its not a big deal if he has to kill you if you don’t become his friend. Ashoka even refers to himself as “Beloved of the Gods” even when he would make people become his friends.
Albert Camus is a widely renowned author and existentialist philosopher from the 1950s. He believed in a concept called “The Absurd” which he described as the notion that our universe is completely irrational, yet people continue to try and give order and meaning to it. For most normal human beings, this is an extremely difficult concept to accept, including the main character from the novel “The Stranger”, Meursault. Meursault does not express and ignores his emotions, even though it is evident in the book that he does experience them. However, once Meursault falls into a blind rage with the chaplain, the universe begins to make more sense to him. In order to come to an acceptance of the indifference of the universe, one must have an emotional breakthrough, which Camus shows through differences in sentence structure and elemental imagery between parts one and two.
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
Buddhism does not look at death as a continuation of the soul but as an awakening. Dying and being reborn has been compared by some Buddhist as a candle flame. When the flame of one lit candle is touched to the wick of an unlighted candle, the light passes from one
The question of suffering comes up much when talking about, or practicing any religion. Many ask why people suffer, and what causes suffering? The various religions try to answer these questions in their own way. Pico Iyer’s editorial, “The Value of Suffering” addresses the questions of suffering and how it is handled. This article could be compared to the Bhagavad-Gita which also addresses and explains suffering through different stories of the interactions of humans and different Gods. One can specifically look at “The Second Teaching” in the Bhagavad-Gita, which explains the interaction between a man named Arjuna and the god Krishna. In it Arjuna is suffering because he does not want to fight in a war and with people whom he should be worshiping. Krishna says to fight because the souls of the people will forever live on, and because he needs to fulfill his Dharma. With what is known about the Bhagavad-Gita and how Iyer thinks about the subject, Iyer would agree with how the Bhagavad-Gita address suffering.
It’s a macabre thing to think about, and no one enjoys thinking about the people they love not being here anymore. If it wasn’t for the realization that everyone dies, Buddha probably wouldn’t have ventured on his path to creating Buddhism as we now know it. He didn’t welcome death, but he didn’t deny it either. In Siddhartha, Siddhartha 's old love, Kamala, dies, leaving him with a son they had borne together, but that he was never aware of. When Kamala dies, Siddhartha reacts by listening to the river. When asked if he is saddened by her death Siddhartha replies by saying, “No, my dear friend. Why should I be sad? I who was rich and happy have become still richer and happier. My son has been given to me.” (Siddhartha, 115) Siddhartha found happiness and consolement in Kamala’s death. Although any other person would be saddened by it, as his son is, but Siddhartha knows that it is just another path Kamala needs to go on. He welcomed her death because it was her time, it was what needed to happen. Once, he was ready to kill himself, to bring death upon him, “He saw his face reflected, and spat at it; he took his arm away from the tree trunk and turned a little, so that he could fall headlong and finally go under. He bent, with closed eyes-towards death.” (Siddhartha, 89) Although he was close to that point, he didn’t go through with it, simply because it wasn’t his time to do so. He was forcing it upon himself,
...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.
But Lord Krishna says to Arjuna “If you turn from righteous warfare/your behavior will by evil/for you will have abandoned both/your duty and your honored name”, meaning that Arjuna’s cowardice will bring evil and his “honored name” will be lost and forgotten (Bhagavad Gita 1290). Arjuna is in fear of ending their lives, a plaguing uncertainty that is his fault they’ll perish away at his sword and he’ll just be as evil as the men who stole the throne away from his rightful claim. Lord Krishna is saying that it is Arjuna’s duty to fight for virtuous and moral reasons and forsaking his post to fight against the evil, and Arjuna will become what he is fighting against – evil. Arjuna’s external and internal actions are plaguing his eternal being at stake, as Lord Krishna continues with “People will speak of your disgrace…suffers a fate much worse than death”, meaning that shame will carry on in the next life he lives, forever haunted by the
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.
As far as humanity is concerned, death eventually captures all of us. We may be able to delay death, but eventually our physical life will end. As a result, some of the fundamental questions surrounding human existence include: What happens after we die? Is there life after death? Throughout history the great religions have provided answers to these questions. In this paper, the western religion of Judaism and the eastern religion of Hinduism will be evaluated through some of their many different principles and rituals relating to death and life after death.