Introduction
This paper purposes to compare and contrast two selected quotes from Bhagavad-GītƗ, chapter III, verses 30, and the Second Aṅga Sūtra of the Jaina ƖgƗmas. Bhagavad-GītƗ, chapter III, verses 30 states, “Resigning all thy works to Me, with thy consciousness fixed in the Self, being free from desire and egoism, fight, delivered from thy fever”. Contrary, the Second Aṅga Sūtra of the Jaina ƖgƗmas states, “The moral to be learned from highly modest people is non-violence not to kill or harm any living being.” The two quotes possess similarities and differences which are outlined in detail in the following sections of this paper.
Reason for the Divergence of the Passages
The quote by Bhagavad-GītƗ, chapter III, verses 30 tends to explain the ability of an individual not to perceive his/her being to hear and see the side by which to concentrate and reflect. The two aspects of hearing and seeing will assist them in being able to acquire the entire world’s knowledge but fails to embrace the love for the whole rather than the personal self. This quote advocate for the existence of a supreme being who does not compare self with others based on possession of any form (Stella, 1969). The views of this chapter are skewed towards equity among all individuals. This quote can be compared to Arjuna’s, who said:
“With an apparently confused utterance thou seemest to bewilder my intelligence. Tell (me) then decisively the one thing by which I can attain to the highest good.” (Maguchi, 2018).
On the other hand, the Second Aṅga Sūtra of the Jaina ƖgƗmas quotes aims at calling for the need to have equality towards all the individuals since non-violence deprives justice in all the spheres of life. It is considered those who perceive themselves to be stronger will exhibit violent behavior which will harm people (Maguchi, 2018). Another quote that would reiterate the need for non-violence behavior is by John F. Kennedy;
“Peace is a daily, a weekly, a monthly process, gradually changing opinions, slowly eroding old barriers quietly building new structures.” (Fleischman, n.d)
Furthermore, Bhagavad-GītƗ, chapter III, verses 30 is built in a religious context that symbolizes the battles faced in life and arising from different aspects of impulses in the negative and positive turmoil. The battles can only be overcome by a God who exceeds both the mere finite and the infinite existence between bad and good (Bhattacharya, 1978). On the other hand, the Second Aṅga Sūtra of the Jaina ƖgƗmas is a reflection of Buddha’s teachings who had no intention of forming either a political or religious position nor a philosophical society (“Peace & inspiration: Great quotes,” 2018). Buddha had lived before the period when organizations and systematic theories relating to collective human beings were not in place.
The similarities between the two quotes by Bhagavad-GītƗ, chapter III, verses 30 and Second Aṅga Sūtra of the Jaina ƖgƗmas tend to be skewed towards the upright societal moral aspects of life emerging from teachings to humanity for better practices. In the religious settings, both quotes tend to shun the bad behaviors of selfishness and individualism but cultivate the need for equity in all aspects of life. They are the reason for the obstruction or the deprivation of happiness in other individuals since selfish gains overwhelm them. They justify how the consciousness of mind would deter an individual from viewing the possession of wealth as a means of engaging in violent and unequal actions on other individuals they consider lesser beings.
The Role of the Passage
The role of the passage Bhagavad-GītƗ, chapter III, verses 30, is to remind and emphasize to every individual the need to fear the Supreme being by adhering strictly to the teachings of selflessness. It is perceived the thought of oneself in every action performed pushes an individual away from the teachings found in the Bhagavad-GītƗ, chapter III, verses 30 (Stella, 1969). On the other hand, the passage in the Second Aṅga Sūtra of the Jaina ƖgƗmas aimed at liberating individuals spiritually under the teachings and attaining insight from Buddha. The passage was set to free individuals from delusion, hate, and fear (Maguchi, 2018). Therefore, the main goal was skewed towards helping beings live in equity, love, kindness, and harmony.
Similarly, the passages, Second Aṅga Sūtra of the Jaina ƖgƗmas and Bhagavad-GītƗ, chapter III, verses 30, aimed at instilling the good life morals which were retrieved from the religious aspects and Buddha’s point of view. The Bhagavad-GītƗ, chapter III, verses 30 insists on the need to compare, weigh and elevate an individual’s status over others. This provides the moral behavior of equity, among different other aspects. The Second Aṅga Sūtra of the Jaina ƖgƗmas passage provides the need to concentrate on individual responsibility; this ensures non-violent behavior is eradicated among beings.
Reasons Why the Novelist Writes the Passages
The author of Bhagavad-GītƗ, chapter III, verses 30, wrote the paragraph to support the dynamic aspects of the collective action of the entire idea and support the similar Supreme being, God. God is considered one in all, and he supersedes all things but is present in all individuals. On the other hand, the author of the Second Aṅga Sūtra of the Jaina ƖgƗmas used the ideas of Buddha who addressed himself as a person to persons. The work’s main point was to engage a larger set of individuals since he targeted each person’s responsibility (Maguchi, 2018). He seemed conscious of the individuals’ actions, insight, and conscience resting on their level and wanted to liberate them from their violent behaviors.
Both the authors of these passages are writing to instill good morals among beings or individuals. For instance, the passage in the Second Aṅga Sūtra of the Jaina ƖgƗmas reiterates Buddha’s teaching on the individual role when non-violence came to play. Violence in recent times has become a norm despite destroying people and many properties. Therefore, the author seeks to remind the masses of the need to adhere to non-violent behavior. The passage on of Bhagavad-GītƗ, chapter III, verses 30 aims to remind the people of the existence of a Supreme being who does not rely on possessions or wealth. He further asserts the being does not compare nor contrast his well-being with others (“Peace & inspiration: Great quotes,” 2018). This passage is morally upright since it rebukes individuals’ elements but embraces equity among individuals.
In conclusion, the two passages exhibit good teaching for the current society. Despite possessing similarities and differences, they are skewed towards eradicating the bad morals which have bedeviled individuals. They instead advocate for equity among individuals and fear the Supreme being who does not love because of wealth or possession. Therefore, the passages have achieved not only their intended purpose but also instilled the need for good, equitable, and just morals among individuals.
References
Bhattacharya, D. (1978). The doctrine of four in the early upanisads some connected problems. Journal of Indian Philosophy, 6(1), 66-71. Web.
Davis, R. (2014). Epilogue. The Bhagavad Gita in Great Time. The “Bhagavad Gita”, 204-210. Web.
Fleischman, P. (n.d.). The Buddha taught nonviolence, not pacifism. Web.
Maguchi, M. (2018). The composition of the muṇḍaka-upaniṣad. Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu), 66(2), 956-953.
Peace Alliance (2018). Peace & inspirational quotes. The Peace Alliance. Web.
Stella, J. (1969). A Bhagavad-Gîtâ (III). Revista De História, 38(77), 27. Web.