The, A Path Of Righteousness

However, the main element is devotion. In the Bhagavad Gita Arjuna loses his courage to fight in the battle and fears for his life. Krishna, as Arjuna’s mentor, teaches him that it is his duty to stay devoted and fight for his family’s rights. This theory applies to The Legend of Bagger Vance, as well. Junah finds no point in playing golf again because of witnessing his friends being killed in battle, yet Bagger Vance tells him to stay devoted to his hometown and girlfriend since they are both relying on him to win the tournament. On the other hand, the main element for The Legend of Bagger Vance is karma. The Hindu way is to perform one’s dharma in such a way that it is the best. In the movie two questions are proposed: Is Junah to be a great golfer by winning any way he can, or is he to be a great golfer by respecting the sport he is exceeds at even if that does mean losing? The answer appears when Junah accidentally moves his golf ball and is faced with the challenge of ignoring it and increasing his chances to win, or to put the ball in its proper place and risk falling behind his competitors. Junah chooses the latter and earns a great deal of respect from Bagger Vance and the town, creating good karma. The religious elements tie in with the overall message, as well; which is respecting what one loves and making it your duty to stay devoted to those things. For instance, Junah respects the game of golf because he did not cheat; while staying devoted to his town and friends by making it his duty to compete in the tournament. Similarly, Arjuna respects his family’s rights by finding the courage to fight in order to win what they deserve and at the same time staying devoted to those

In the Mahabharata, Arjuna’s - also known the Terrifier - respect for his mentor, Drona, earns Arjuna not only Drona’s praise and favor, but also a sacred treasure, the “invincible weapon that is named Brahma-Head” (Mahabharata). After the Pandavas (the Mahabharata’s primary protagonists) had completed their training, their mentor, Drona, prepared a final assessment to “test their knowledge of weaponry” (Mahabharata); “He had craftsmen fashion an

Week 3: In this forum, I would choose Group B. It all started when Paandu inherited the Kingdom in which Kauravs disagreed with the decision. They eventually divided the kingdom but Kauravs wanted more than what he deserved. Lord Krishna made a point to Arjuna to fight and destroy his enemies however he was unwilling to do so due to his strong belief in Hinduism. On the other hand, Lord Krishna stated “Therefore, you get up and attain glory. Conquer your enemies, and enjoy a prosperous Kingdom” (The American/International Gita Society). Lord Krishna’s intention was to build and cultivate Arjuna to protect his own people in his Kingdom by not allowing Kauravs greediness behavior. I believe in this statement because at some point in life,

Arjuna is faced with an internal dilemma during the Second Discourse of the Bhagavad Gita, and although the God Krishna seeks to help guide him towards an understanding of the meaning of his life, Arjuna is still wary of making the wrong decision. This decision concerns itself with either fighting in a civil war against family relatives, having to kill those Arjuna cares most about, or abandoning his dharma as a warrior and jeopardizing fulfilling his duty the greater Self that plays such a pivotal role in his people’s culture and beliefs. While advocating for the battle and fulfilling one’s dharma, Krishna utilizes the point that the Self – an overarching force in life – is a formless, eternal entity that cannot die and is more than the mere vessels that encompass the human beings across the battlefield. It is more important to the greater vitality of one’s existence to complete a duty to the Self rather than live with the temporary benefits of living in what may appear to be a more pleasurable life, but one with no fulfillment.

The Bhagavad Gita opens on a literal and intellectual battlefield. Arjuna, a warrior by caste, faces the prospect of riding into battle against his own family. Unable to bear the thought of slaying his own family, he offers his objections to the Hindu god Krishna. Krishna, in turn, introduces the concepts of detachment and selflessness to Arjuna, arguing that while man must sometimes take action, he should not relish the fruits of his action. According to Krishna, every man has his own dharma, or duty, which he must seek to fulfill via selfless devotion. However, the Gita’s conception of selflessness does not preclude war, and the Gita also argues that mortal human lives, including those lost in battle, are ultimately insignificant. As a warrior, Arjuna’s duty is to fight, even when it means prioritizing his dharma over deep familial concerns (Flood x). On the whole, the Bhagavad Gita supports just war in the context of Hindu thought.

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

If Lord Krishna was not by the side of Pandavas they would have never won the battle.

The Palace of Illusions takes us back to a period that is half history, half myth and completely magical. Described by Panchaali, the wife of the great Pandava siblings in the Mahabharata, the novel gives us a new dimension to the ancient epic. The novel traces the life of princess Panchaali, beginning with her birth in divine fire and following her unusual life as a woman with five husbands who were cheated out of their father's (Pandu’s) kingdom.

Karma, being basically you reap what you sew, or what goes around comes around. On the other hand, Dharma is the duty one has for their caste. These two things are key principals of Hindu philosophy. The poem explains how no one can escape karma, and that it is built into the universe, and how one must always follow their Dharma. But even with these things being the case, far beyond Karma and Dharma is Atman, our eternal soul, and that is the most important thing to remember.

One’s worldview is immensely influential in every aspect of a person’s life. In “The Bhagavad-Gita”, the importance of having a strong viewpoint is displayed through the actions of Arjuna and Krishna. This epic is a great example of how one’s worldview impacts one’s actions and decisions. Additionally, Arjuna discovers how trying it can be to keep hold of his outlook on life when faced with difficult situations. “The Gita” is an accurate illustration of how one’s worldview persuades the actions and decision making of a person because of Arjuna’s worldview, the theme of karma and dharma, and how one’s world view effects every aspect of a person’s life.

In Siddhartha, Harp of Burma and The Guide, Hesse, Takeyama and Narayan, respectively, convey pivotal values to readers when the three protagonists of their stories fulfill their quests. In each story, the existence of opposing forces against the heroes’ core values causes the protagonists to struggle and prolong the quests. However, such forces or opposite values are also beneficial and indispensable to the ultimate success of each quest. [non-obvious,arguable thesis]

Unreciprocated Compassion One of the most important ideas Jesus stressed during his short ministry was the idea of compassion regardless of whether it is reciprocated or not. Unlike many teachers and religious authorities of the time, Jesus advocated compassion over holiness, or laws. This is evident from his quotes within the Lost Gospel Q, and it reveals that compassion was the heart behind his message and ministry. My passage from the Lost Gospel Q about showing compassion to one’s enemy without expecting anything in return is important to the overall understanding of the Lost Gospel Q because it illustrates the repetitive idea of unreciprocated compassion in Jesus’ message that set Him apart from other teachers.

The core text of Hinduism is nestled into a larger work. The Mahabarata is a lengthy tale embedded with the basic principles of Hinduism. Within this work lies the Bhagavad Gita, a story surrounding the ups and downs of a family war involving Prince Arjuna. In the work, Arjuna has trouble coming to terms with the fact that he must battle against his relatives in order to solve the issue of which cousin is next in line to rule. The theme of war is extremely prevalent, and violence must be addressed by the main protagonists. Similarly, the core of Daoism lies within the Tao Te Ching, a book with eighty-one chapters discussing the philosophies of the Daoist sages. The idea of fighting according to Daoist sages and masters is despicable; it must be the absolute last resort if one cannot find a solution to any conflict. Within the Bhagavad Gita, war and fighting are expressed in a number of different ways, but Krishna explains to Arjuna that it is his dharma, or duty, to fight in this war against his family members. However, the opinion of war and fighting within the Tao Te Ching greatly differs from that of the Bhagavad Gita, as Daoist masters taught that fighting with force should be used only out of absolute necessity; it should not be something that one jumps to whenever conflict arises.

Once we recognize God’s true love for us and see the need of looking to Christ to change our hearts rather than trying to do it on our own, we see our need of repentance, which involves a change of direction, turning our back on previous intentions and actions, and seeking new direction in life. Instead of making excuses, blaming circumstances or others, repentance means taking full responsibility. King David, after committing murder and adultery appealed to Christ: "Create in me a clean heart, O God; and renew a right spirit within me" (Psalms 51:10). He accepted his guilt and asked for a new direction – from Christ.

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