Analyzing the Ethical and Spiritual Dimensions of the Bhagavad Gita

This essay delves into the religious, moral, and spiritual dimensions of the Bhagavad Gita, a revered Hindu text presented as a dialogue between Arjuna and Krishna. It examines Arjuna's ethical dilemma on the Kurukshetra battlefield, where he faces the prospect of fighting his own family. Lord Krishna elucidates concepts such as Karma, Dharma, the nature of the self, and the path to Yoga, distinguishing between the physical body and the eternal soul. The essay further explores the impact of environment on consciousness and the methods for attaining human perfection, detailing Krishna's teachings on Karma Yoga as selfless service and the importance of intention in action. It highlights the five methods of Karma Yoga, including self-service, genuine duty, respect for nature, environmental balance, and maintaining a positive attitude, underscoring the Gita's universal applicability and its potential to guide individuals towards inner peace and self-realization. Desklib provides access to similar solved assignments.

Running head: UNDERSTANDING BHAGWAT GITA
UNDERSTANDING BHAGWAT GITA
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1UNDERSTANDING BHAGWAT GITA
The aim of this essay is to discuss the religious moral and spiritual aspects of one of the
most celebrated text in the world religion, Bhagavad-Gita. It is a Hindu religious text in a form
of conversation between Arjuna and Krishna about the manner of spiritual and material advice
which the Hindu must abide by. In this text, Arjuna though has supernatural power to win any
battle, details his ethical dilemma to Lord Krishna, the Supreme Self about the process of
destroying all his relatives to grab power. In this context, the lord has explained Karma,
understanding of self, the Supreme Self and the purpose of Yoga. This also includes the
difference between mere earthly body and self, environment affecting the consciousness and
method of attaining perfection of human life.
The Lord as a guide in the battlefield has answered all the doubts before the onset of the
great battle of Kurukshetra. After surveying the enemy, Arjuna found out that his rivals, the
Kauravas army included his own family members, teachers, loved ones and friends. This led to
the self-doubt and confusion whether he must carry out this battle and kill all the family
members. Arjuna became emotionally paralyzed as this seemed to be the greatest sin in his life.
Nihatya dhaartaraashtraan nah kaa preetih syaaj janaardana;
Paapam evaashrayed asmaan hatwaitaan aatataayinah.
By killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Only sin will
accrue by killing these felons. Arjuna; Chapter 1, verse 36 (Sivananda).
Arjuna asks his charioteer Lord Krishna to stop his chariot as he did not wish to carry on
the battel against his own kinsmen. He feels it is extremely painful to kill the loved ones and the
gurus from whom he had ones learnt the skills of warfare. However, the lord implores Arjuna by
pointing out that his own relatives whom he is not willing to kill, will destroy himself if get

2UNDERSTANDING BHAGWAT GITA
chance. Krishna uses all of his wiles and convinces Arjuna that the power has put Arjuna in this
position therefore, he must execute his duty to establish the truth. The lord convinces Arjuna to
joy that it is the mortal life is impermeant and death is nothing to be feared. the material body
finishes but the soul’s lives on though rebirth. Krishna convinces Arjuna by saying that what he
has aimed to do in this great battle of Kurukshetra is not the path to astray but help him to keep
his honor.
Arjuna with all these advices from the Lord, does not feel peace of mind and stop his
chariot in the middle of the battle field. His troubled mind is full of doubts regarding ethics and
truth behind the killing of his own kinsmen. Then Lord Krishna details the Dharma or law of the
universe which is also the own individual mission or purpose that must guide the human beings.
The unsatiated mind of Arjuna asked for detailing the yogic power and glory that can give him
the ultimate peace of mind. He asks the lord about the Renunciation of actions which he has
referred to as Karma yoga.
Sannyaasam karmanaam krishna punar yogam cha shamsasi;
Yacchreya etayorekam tanme broohi sunishchitam.
Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which
is the better of the two. Arjuna; Chapter 5, verse 1 (Sivananda).
According to Bhagwat Gita, karma yoga is the right attitude and right feeling which is a
form of spirituality and worship relating the selfless service for right cause. The Lord states that
avoiding duty is not the right path to become free from bondage. Not taking initiative or avoiding
actions is a form of action that incurs consequences and karmic impact. To Krishna the nature of
existence is that the human beings act in their environment, minds and body but not for the

3UNDERSTANDING BHAGWAT GITA
moment. The actions can be motivated by the inner reflection and the true self of the human
beings. This true self includes soul, atman and brahman. The inner reflection aretes bondage and
the true self empowers freedom.
Sannyaasah karmayogashcha nihshreyasakaraa vubhau;
Tayostu karmasannyaasaat karmayogo vishishyate.
Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of
action is superior to the renunciation of action. Krishna; Chapter 5, verse 2 (Sivananda).
To Krishna, Karma is of three types, Sanchitta, Parabda and Agami. Sanchitta is the
accumulated past actions that wats to come to fruition. It consists of the unresolved past actions
that waits to reach resolution. Parabda is the present action in this lifetime and result. Agami on
the other hand originates from the result of the present actions. The attempt to resolve the past
karma result in creating new karma that may be resolved by the human being or not. To the Lord,
the intention affects the action of human.
Yasya naahankrito bhaavo buddhiryasya na lipyate;
Hatwaapi sa imaam llokaan na hanti na nibadhyate.
He who is ever free from the egoistic notion, whose intelligence is not tainted by (good or evil),
though he slays these people, he slayeth not, nor is he bound. Krishna; Chapter 18, verse 17
(Sivananda).
To Krishna, there are five main methods through which people can observe Karma Yoga.
First is the self service which relates to performing each and every small task whether important
or unimportant. The self service helps to carve the path to nourish the universe which will
eventually nourish the individual later. Secondly being genuine in the duty is important as this is

4UNDERSTANDING BHAGWAT GITA
important to enhance kindness in the world. Thirdly, the lord states that human being must not
take the nature and its resources as granted but respect it to make a sustainable world. Fourthly
Karma yoga asks people to contribute to maintain the balance in the environment as from it the
human beings learn to survive in the extreme situation when luck may not be favorable all the
time.
Jnaanam jneyam parijnaataa trividhaa karmachodanaa;
Karanam karma karteti trividhah karmasangrahah.
Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the
action and the agent form the threefold basis of action. Krishna; Chapter 18, verse 18
(Sivananda).
Maintaining positive attitude is the fifth point that the Lord stated to Arjuna which is the
transformative power of yoga. Karma yoga through positive energy teaches people to bring out
from cynicism, criticism and all the victimization in human life. Thus, the Bhagwat Gita teaches
the human being to learn the perfect ways to lead a life and attain ultimate inner peace. These
teaching can be followed by all the human beings irrespective of religion, race and culture
(Shukla).
From this ancient text of Hindu religion, one can learn the philosophy of guiding one’s
own life. The teachings of Lord Krishna are perfectly supportable as all the aspects of life,
emotions and beliefs has been detailed through the form of advice to Arjuna. All the answers
Krishna shares with Arjuna not only clears his dilemma but clears the path of the self-revelation.
It discloses the method of knowing one’s own self, following one’s own purpose of life, taking
actions at the right time and for right purpose, building experience and finally trapping the vast

5UNDERSTANDING BHAGWAT GITA
sea of knowledge of the universe through meditation or Yoga. The teaching of Lord Krishna can
be applied in the lives of the everyday life. Knowing one’s oneself can reveals the true nature of
human being and if everyone knows one’s own true self, all the criticality and violence in the
world will be definitely reduced.
References:
Shukla, Shashwat. "Existential psychotherapy and the Bhagwat Gita." Spirituality in Clinical
Practice 5.2 (2018): 144.
Sivananda, Swami. "Bhagavad Gita." Dlshq.org. N.p., 2000. Web. 1 Nov. 2018.