Essay on Krishna's World View

The paths help to explain that for one to evolve they should worship more, "Men who worship me, thinking solely of me, always disciplined, win the reward I secure" (Gita 9:20 p.58) and be following and doing your duties, "Look to your own duty do not tremble before it" (Gita 2:31 p.57). These two ways of fixing the problem are explained by Krishna to Arjuna in the Bhagavad-Gita. Arjuna is set to fight in a battle but in the last minute he twirls around the idea of retreating because of the fear of dying and killing. He believes that the act of killing will be bad in karma. Krishna is outraged with this non-sense and makes it his duty to open Arjuna's eyes to see and realize that he has a duty and that it is to be a warrior and fight. Krishna argues that by not fulfilling his duty in reality will be what brings him the bad karma that he so truly fears. In the end, Arjuna can not back down into his fears because that would be like turning your back on the God. A Hindu must follow their duties, beliefs, and many rituals in order to reach their inner peace, to receive good karma and possibly a better ranking in the caste system and stages of life.

Immortality does not mean living forever in the present physical body. In Taoism, death is just the final step in achieving complete unity with the universe when Taoist draws closer and closer to nature throughout their life. Taoism has a goal to raise the immortal practise to a higher level which is spiritual immortality. To attain it, people have to transform all their qi into primordial qi and proceed to refine it to subtler levels. This finer qi will eventually turn into pure spirit, with which practitioners increasingly identify to become transcendent spirit-people. To achieve this, intensive meditation and trance training as well as more radical forms of diet and other longevity practices are needed. Immortality implies the overcoming of the natural tendencies of the body and its transformation into a different kind of qi-constellation. It is a bypassing of death so that the end of the body has no impact on the continuation of the spirit-person. In addition, practitioners attain super-sensory powers and eventually gain residence in wondrous otherworldly paradises (Kohn 2005).

It subtly explained that death is not permanent as it is merely a temporary state of one’s soul that will cycle on. The films depiction of impermanence gives the viewers the message of change and how it is a part of life we all go through, however, death is not permanent. Nothing is forever in life, everyone goes through changes that are positive and negative just like the films element of impermanence, that provide the natural changes in the challenges of life. For instance, when one of the reincarnates child’s father’s brother dies and they experience a difficult death, which is also showing that life is not finite. Another illustration of impermanence and a lesson of reincarnation is a scene where Lama Norbu explains what it means to reincarnate and its relation to the religion. He explains that “the mind and the body is like the content and the container”. He illustrates this by smashing his cup of tea, and states, “the cup is not a cup anymore. Yet where is the tea? […]just like the mind after one dies, the tea(content) moves from one container to the next, but it is still tea”. This is an important point about how the soul travels from vessel to vessel. The vessels change but the soul remains the same, like the tea in its cup, the floor, and in a

This is the belief of a everlasting immortal being who can not perish or be struck down.

With a beginning of life there is an end, but the nature of death and how it is view can affect how we live. Death is understood to be that one’s biological function cease to function and the body no longer is capable of anything (Pence, 2011). The nature of death is viewed by each one of us differently and this paper is going to discuss the values and beliefs of different religions on death. This paper is going to look at Hinduism, Buddhism, Confucianism, Taoism, and Shinto religion discussing what the nature of death virtues and values are. Finally discussing the overall understand of the nature of death within all these religions.

I begin where God is the Only Thing, and how He alone is the "Something", that which is the Infinite, existing as it were, without the Finite. Then I examine how He creates, imposing order into chaos, arranging and organizing that which is "Nothing" to appear as if it were "something", for is this not true of all the things that surround us, the finite, that which is here today and gone tomorrow, that which seems subjectively real, but only for a limited cycle of

Immortality has been a major subject of philosophical contemplation throughout the history of written language, but even with its popularity it has been held for the most part as impossible. Likewise, most cultures in the past and present acknowledge the fact that physical bodies have limits and will never be able to transcend to the level of immortality. In spite of these commonly held beliefs, many societies have some presence of belief that there is life beyond the physical realm that we are all accustomed to. In today’s society, a majority of people believe that there is life after death in the form of the soul living on, based on the dominant religions of the world (Lugo 9-13). Looking at Christian scripture, it can be seen that immortality of the soul is possible. 1 Corinthians 15:53 says, “ For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality. When the perishable has been clothed with the imperishable, the mortal with immortality, then the saying that is written will come true: Death has been swallowed up in victory.” This transfiguration from death to immortality has been present for

Amber Tompsett Professor Douglas McDermid PHIL 2030H: Death February 9, 2015 Immortality of the Soul: Hume’s Best and Worst Arguments A common question many people have is what comes after death. People are curious as to what happens to our bodies, spirt, and soul. Some believe we cross to heaven while others go to hell, and some have no idea what to think.

However, it may appear as a paradox for one deity to be god of both creation and destruction. The key to understanding this complex aspect of Shiva’s power relies on the Hindu concept of the impossibility of annihilation. The concept of the impossibility of annihilation suggests that when there is an absence of non-being and annihilation, all that is left is the transformation of states. This transformative energy is regarded as ceaseless and infinite (Smith, 2). Death or destruction can be viewed as a result of a transformational process after life, whereby life is the product of creation. To explain, death is “a rearrangement of indestructible atoms, and a gateway from one court of life to another. To destroy therefore, is to practically to recreate, and Death stands at the gates of life” (Martin, 167). In this sense, all that lives within the realms of time are regarded as being in a state of constant transition and change from life to death thus, the natural circle of life. When something is destroyed, it is recreated with a new or different form. It is suggested that in efforts of purification, at the end of each era, Shiva destroys the universe by fire (Doniger, 83). The universe must be destroyed in order for it to be purified and renewed. Consequently, after the universe is destroyed, new life will is created. Therefore, it is reasonable that Shiva be regarded as the

In Fasching and Dechant’s account of the Bhagavad Gita, readers are introduced to the story of the Pandavas brothers as they are about to partake in a battle that could destroy the world. One brother, Arjuna, does not see the value in fighting considering how catastrophic the outcome could potentially be although he is the greatest warrior out of his brothers (Fasching and Dechant 138). The god Krishna comes to him and tells him he needs to fight regardless to how Arjuna feels personally and opens his spiritual eye so that he can have a realization about the true nature of the event. Arjuna realizes that if he fights without selfish intentions for personal reasons like victory; although he may kill many people, he would not be considered

Arjuna, as a warrior, must follow his dharma (duty), because nothing must take more priority than fighting the war against evil. In fact, according to Krishna, avoiding the battle would cause the true sin, because inaction would violate Arjuna’s dharma and his honor. As students of the liberal arts, and like Arjuna, there are much higher things we need to be cautious about. “If you are killed, you win heaven; if you triumph, you enjoy the earth; therefore, Arjuna, stand up and resolve to fight the battle!” (2.37) Krishna, like the liberal arts, informs us to focus on the eternal and not the

I found Krishna’s arguments very powerful and convincing. Attacking someone’s honor or legacy is very powerful. We all want to be remember in a positive fashion. Krishna told Arjuna “you will be despised by those who held you in esteem (p.4).” Arjuna believed that killing his kinsmen would bring him evil but Krishna stated that Arjuna had a sacred duty to do so and if he did not, he would gain evil. The most powerful point was “If you are killed, you win heaven; if you triumph, you will enjoy the earth (p.4).” This created a win-win situation for Arjuna. Even if he dies, he still wins

But how it manifests itself, it remains obscure. Being in its revelatory essence, i.e., in its truth, is not recalled. Nevertheless, when metaphysics gives answers to its question concerning beings as such, metaphysics speaks out of the unnoticed revealedness of Being. The truth of Being may thus be called the ground in which metaphysics, as the root of the tree of philosophy, is kept and from which it is nourished.

Krishna was one of the principal gods of Hinduism. He was the god that the Hindu people looked up to in order to achieve their goals. Krishna was a loyal, moral, and faithful person. Deeply, Krishna was admired by his devotees for his righteous mind and his ethical model of behavior. How do people believe Krishna was a reincarnation of Vishnu, the god of preserver, and protector, the second god of the trinity? What special thing about Krishna compare to other reincarnation of Vishnu. Krishna was the hope of deliverance and hopeless people.

The term used positively is a thing. The essence make a thing what it is, different from all other thing. Therefore a thing expresses the essence of a being whereas the being express the existence of a thing or the ‘ to be’. The second term used while considering every being is itself is One. One is negative, because when being is considered per se, it cannot be divide, in other words is One. Thus, the term One is used the express the undividedness of a being. Then again, as I mentioned above, the general modes can be considered in two ways. The second mode necessitate to follow every being in relation to others. This first way is the distinction between a being to another being. The distinction between one being to another being is called another. For example: ‘ Mum my job is finish now, can you give me another one. The term another make a distinction to one thing to another. The second way is the correspondence of one being to another being. This is possible only as St. Thomas explained: “if something which is such that it agrees with every being. Such a being is the soul, which, as is said in The Soul, in some way is all things”3. The soul on the other hand has the knowing and the appetitive powers. As Aristotle said ‘ good is what men desires’ it follows that Good expresses the correspondence of being through the appetitive power. And Truth is the