Religious Studies: Bhagavad Gita and Life of Buddha

The quest towards developing the ideal human character is sought after in both the Bhagavad-Gita and Confucius’ The Analects. In the Bhagavad Gita, the concept of sacred duty is prevalent throughout the text, as the warrior-prince Arjuna faces a moral dilemma throughout the story. In Confucius’ The Analects, filial piety is a virtue which impacts an individual’s character in relation to the Confucian religion. Sacred duty within the Gita requires the protection of one’s dharma, which is defined as the religious and moral law that manages an individual’s actions. Within Confucian thought, filial piety is a virtue of respect for one’s elders, ancestors, and parents within a community. Despite the differences between the contextual meanings of developing the ideal human, both the Bhagavad Gita and The Analects utilize their teachings towards developing ideal human character within the themes of sacred duty and filial piety with the goal of establishing a set of communal ethics to be maintained through different caste systems, essentially protecting the existing social structure. To argue this claim, I will begin by analyzing the similar intentions of deviating from selfish actions and thoughts to develop ideal human character. I will then express how the nature of this character leads towards the development of one’s sacred duty and filial piety. I will then connect these two ideas to show how together they work to develop a communal set of ethics aimed at maintaining order

Could killing but not being emotionally attached solve a conflict? In The Bhagavad Gita, Krishna encourages Arjuna to kill and not be attached. He says, “If you are killed, you win heaven; if you triumph, you enjoy the earth; therefore, Arjuna, stand up and resolved to fight the battle.” The path of my own teachings has three important instructions: moral precepts, no killing; mental concentration, breath-control meditation; and wisdom, the knowledge of knowing there is no self. Instead of killing, we need to be merciful and kind to others. “No man who does not love himself could love others.” Every creature has a life so we need to appreciate and respect them instead of killing them.

One of the most important divergences between Buddhism and the Gita is how dharma is interpreted. In the Bhagavad Gītā Krishna is able to shed some light on the significance of dharma. On the subject of dharma Krishna says: “It is better to strive in one’s own dharma than to succeed in the dharma of another. Nothing is ever lost in following one’s own dharma. But competition in another’s dharma breeds fear and insecurity” (BG 3:35). Here Krishna is talking to Arjuna. Krishna is trying to get the point across that Arjuna is always better off following his svadharma rather than adhering to what others want him to do. It is important for Arjuna to follow his own path in order to reach moksha. Krishna is stressing that Arjuna must follow the path that has been carved out

The Bhagavad Gita uses the conversation between Pandava Prince Arjuna and his guide Lord Krishna to portray Hinduism world view and Krishna’s view on the different fundamental questions. When he’s facing a war, Arjuna is guided by Krishna to be a selfless leader, and dedication to the cause.

Hinduism is faced with a revolving wheel of life, death and rebirth called Samsara better known as reincarnation. They believe this life cycle is a direct relation to a person’s karma of deeds done. Karma “determines the kind of body, whether human, animal, or insect, into which he or she will be reincarnated in the next

In the Bhagavad Gita, the fourth discourse which is composed of forty-two verses, Lord Krishna, the narrator guides Arjuna- a warrior who is finding himself pondering about the simple principles of life while he is fighting the war. In the fourth discourse Arjuna learns from Lord Krishna about faith, wisdom sacrifice, ignorance, doubts of the soul, action and inaction, selfless service, and self-realization which ultimately leads to the ultimate truth, which is the path for the spiritual soul to reach its maximum potential here on earth and the afterlife.

According to the Bhagavad Gita, a truly wise person should seek to subdue his senses in order to achieve Brahman State. The Bhagavad Gita opens with a scene in which Arjuna, a warrior prince, is speaking to his chariot driver who is really the god Krishna. Arjuna is deeply troubled by the fact that he is fighting his relatives and wishes to abandon the fight. It is here that his dialogue with Krishna begins. Their conversation revolves around many issues and questions that Arjuna has, one of them being about emotion and desire. There seems to be a fairly straightforward answer to his question. Many times in the book, Arjuna is told that he should subdue his emotions. However, there are still more questions to be answered. Why should emotions and desires be supressed? How does one suppress these desires? Finally, what is the cultural effect of this teaching? It is through these first two questions that Arjuna is able to understand the role of his desires, and through the third that the cultural effects of this doctrine can be explored.

There are many differences between the philosophy of Gita and Buddhism which differ on several topics such as what the ultimate goal is of life, action or nonaction, soul vs self, and Vedas vs Noble Truths.

The Hindus believed that being born over and over again would spiritually awaken their souls. There are three paths to spiritual liberation: Ritual Action, the Path of Knowledge, or the Path of Devotion. The concept of Liberating Knowledge is explained in the Katha Upanishad, written by Unpanishad teachers, as the teaching dialogue between a seek and a teacher talks about the purpose of life even though death awaits. The teacher explains that there are four steps to reach Brahman, the ultimate goal of life: liberation from the cycle of birth and death, the samadhi (void) must be opened, freedom of the effects of reincarnation at death, and return to full identification with one's soul. Bhagavad Gita teaches the Path of Devotion, there is dialogue between Krishna, a divine teacher and Arjuna, a warrior.

India gave birth to Hinduism which expanded quickly. This spiritual tradition focused on finding peace and eternal tranquility rather than temporary satisfaction from the worldly pleasures. In order to transmit the idea to other people and guide them through it, they came up with different writings to illustrate this. The Bhagavad Gita and the Upanishads are popular writings that exemplify the beliefs and thoughts of Hinduism. The Bhagavad Gita addresses the question about how a person can be one with Brahman, the universal soul or god, while living in this world. This document is set as a dialogue between the warrior Arjuna and his guide and charioteer Krishna. Arjuna is being encouraged by Krishna to fulfill his duty as a warrior and part of the Kshatriyas, one of the higher divisions in the caste system. Arjuna has to enter this battle and fight in order to live up to his duty and consequently live free from attachments and walk in the path of finding himself as one with Brahman. On the other hand, the Upanishads guided all kinds of people regardless of

In the context of the Mahabharata, the lengthy religious text that encompasses the story of The Bhagavad-Gita, Arjun’s disobedience, his rejection of the concept of fighting against his kin and for the benefits of victory, demonstrates the pivotal concept that questioning the world is beneficial.

In trying to explain this Supreme Truth as well as other aspects of life, Krishna appeals to Arjuna in several arguments. Just when Arjuna believes he is headed for the great battle, he falls to his knees in despair, “Fall not into degrading weakness, for this becomes a man who is not a man. Throw off this ignoble discouragement, and arise like a fire that burns all before it” (Bhagavad Gita, 2). Arjuna is a classic

Buddha was born Siddhartha Gautama in Lumbini, Nepal during the 4th to 6th century B.C. He was born to the King Sakya Sudhodana, who ruled at Kapilavastu in Ancient India, and Queen Maya. After seven days of giving birth to Siddhartha his mother died however, a holy man was to have said that one of two great things would come of the newborn; he would grow up to become a great king or military leader or he would be a great spiritual leader. After the passing of his mother, Buddha grew up in a rich household and lived an extravagant life. According to their beliefs, he married at the age of sixteen to a girl named Yasodhara, which they had a child together. During this time, his father had ordered that he were to live a life of isolation in

Through many religious teachings you will hear that reincarnation is a vicious endless cycle of

The Bhagavad Gita is a sacred Hindu text that serves to illustrate many of the morals and ethics of Hindu culture, by way of the exchange between Arjuna and Krishna. One of the things Krishna tells Arjuna is that the war he is fighting in is righteous. Is this to say that all wars are righteous, that those of the warrior caste will know if a war is righteous, or that they have to guess and then suffer the consequences if they’re wrong? The first two seem naïve and oversimplified from the modern perspective, and the third seems unjust because regardless of caste, Hindus are said to be capable of fulfilling their dharma. Krishna also assumes that people know their purpose in life, which may have been the case at the time the text was written, but is no longer true. While in Arjuna’s day people were born into certain castes, today people are descended from a combination of what would have been considered castes, and often switch between castes within a lifetime. Regardless, Krishna’s argument for why Arjuna should fight seems relatively sound in that specific situation, but can be twisted to condone what many consider to be evil actions in others. Nonetheless, Krishna seems confident in the fact that it is a universal truth for everyone to know his or her dharma, and that he or she needs to follow it to achieve moksha. Although Krishna makes a strong argument for Arjuna’s specific case, it can be seen to condone evil, raising the questions that if all wars are righteous, and