The Bhagavad Gita and Upanishads

Among the many religious books in Hindu philosophy, the Bhagavad Gita and Upanishads be among the most famous. some(prenominal) texts agree that knowledge is required in order to liberate the self-importance (Atman) from worldly miseries and discover the dharma (truth). trial to do so may result to subjection of the individual however into the world of ignorance and suffering, making him to a greater extent of a victim of fate or else than its master or even enjoyer. However, despite their aparent similarities, differences in approach on the same philosophy could be found.The Upanishads, is intended for the individual devoted to perfect(a) asceticism and with firm assent and yearning for the eternal, while the Bhagavad Gita, or Gita, as it is simply c alled, is a more pr beical guide for persons facing terrene or normal problems in liveness. The entire Hindu philosophy believes that in that location is a god that contains everything and that everyone contains the immorta l aspect of God within him. A suitable analogy would be to think of God as the spectacular ocean and we, His creatures, His tiny droplets, and with the rest of creation are subject to change.We are within God and God is within each core of our being I am the Self abiding in The heart of all beings I am The beginning, the middle, and Also the end of all beings (10. 20). The only case while we experience change and suffering is that we failed to attune Name 2 ourselves to the immortal God. Both sources state that by connecting the self to the one God one can achieve eternal peace. However, mans unneeded worldly appendix and the instability of the human mastermind has prevented him from reaching this enlgihtened state.And if one has failed to attain dismissal before the end of his lifetime, he is facilitate subject to the end little undulate of life and deathhe will be reborn.. Both set apart texts agree to the idea of the restlessness of the mind, and that the minds unstable p rocesses is the cause of the individuals ignorance of the true self. The factors that need the minds instability can be internal or external in nature. The internal factors are such things as pesonal longing, the tendency of the mind to swan from one thought to an another(prenominal), or desire, while external factors can be sensations like pleasure or pain.Having these distractions of the mind under control at last reveals the Atman inherent in each individual. As the Bhagavad Gita clearly states Controlling sense, mind, grounds With moksha as the supreme goal Freed from desire, fear, and anger Such a acute is for ever free. (5. 28) That passage from the Gita is very similar to the one in the Upanishads The Self is subtler than the subtle, greater than the great It dwells in the heart of each living being. He who is free from desire and free from grief, with mind and senses tranquil, beholds the glory of the Atman. (2. 20). According to the Gita and Upanishads, the judgement of dismissal from Lifes vissicitudes and dualities can be attained through discipline of thoughts and emotions, and non- concomitant to worldly affairs. Both sources are oriented at a certain sense of license. How to attain that, however, Name 3 is where they differ. The Upanishads and the Gita has varying descriptions, yet the same meter reading of faith. In the Upanishads, the term Shraddha was used, which is a Sanskrit word that has no English equivalent, unless roughly means faith and yearning.In the commentaries of Swami Paramananda on the Gita, it is stated that It is more than mere faith. It too implies self-reliance, an independent sense of right and wrong, and the courage of ones deliver conviction (1. 3). In the Gita, we can find a more clarify description. It was declared that man is dictated by his faith (17. 3), and faith is situated by three dispositions, namely, 1 the quality of truth, 2 action, and 3 indifference (2). The first disposition is attach by doing something without asking anything in returnaltruism.The second disposition is less desirable than the first, however good the act, for it is still motivated by in-person desire, and the third is the disposition that leads to injury either of the self or others (17). It is evident that the first disposition is the favored one. Like the traditional Christian teachings, faith coupled with good action is required, for faith without action is dead, exclusively it is also necessary for one to place faith in the right context. The two books have different views on asceticism, the Gita favors only mental asceticism, while the other included material deprivation as well.The Upanishads view indulgence to worldly affairs as impediments to spiritual progress, while the Gita believes one can still live normally willd that he does not harbor any attachment to mutable things. The Upanishads maintains the practice of bramacharya (life of continence and altruism), and personal austerities. In fact, Nachiketas, a jockstrap on one of its chapters, has declared his disdain for worldly things by construction that things in Life are fleeting, and even the longest life is short. On the other hand, the Gita views ascetism as counter-productive Name 4Sense-objects turn away(p) from the Abstinent, but the taste for them Remains, but that, too, turns away From him who has seen the Supreme. (2. 59) It argues that eliminating the object of desire does not guarantee the removal of the desire itself, as in the cases of drug abuse, derangement and similar tendencies. Desire is an internal state and if the matter can be resolved mentally, extreme material deprivation on the ascetic would be unnecessary, and can also be a major obstacle in spiritual progress because its way of life does not liberate the practitioner from samsara (suffering).However, it has stated the importance of treating each worldly affair with full conscionsness or single-minded devotion (11. 54). Although des ire is an immaterial thing, depriving oneself of external stimulus would provide a suitable environment for the ascetic in mastering the mind and its passions. Moreover, in the Gita, Nagarjuna, one of the texts protagonists, experienced difficulty in connecting with the eternal and act according to the dictates of his fate, due to his despondency, caused by the incoming war.Temptations or passions are thus more difficult to resist in their presence than in their absence, but this doesnt mean that living a way of life as draw in the Gita is impossible. Both books showed the two faces of the same coin, giving the practioners the freedom to take in according to personal preferences. Name 5 Works Cited Parmananda, Swami. The Upanishads. 1st humankind Publishing, 2004. The Bhagavad Gita. http//www. atmajyoti. org/