Download Arjuna`s Dharma Regardless World History Name: E. Napp Date

World History
E. Napp
Arjuna’s Dharma Regardless
Name: _________________
Date: _________________
Historical Context:
“Challenged by new, spiritually satisfying, and egalitarian movements; Vedic
religion made important adjustments, evolving into Hinduism, the religion of
hundreds of millions of people in South Asia today. (The term Hinduism, however,
was imposed from outside. Islamic invaders who reached Indian in the eleventh
century C.E. labeled the diverse range of practices they saw there as Hinduism:
‘what the Indians do.’ The foundation of Hinduism is the Vedic religion of the Arya
[Aryan] peoples of northern India. But Hinduism also incorporated elements
drawn from the Dravidian cultures of the south, such as an emphasis on intense
devotion to the deity and the prominence of fertility rituals and symbolism. Also
present are elements of Buddhism.
The process by which Vedic religion was transformed into Hinduism by the fourth
century C.E. is largely hidden from us. The Brahmin priests maintained their high
social status and influence. But sacrifice, though still part of traditional worship,
was less central, and there was much more opportunity for direct contact between
gods and individual worshipers.
The gods were altered, both in identity and in their relationships with humanity.
Two formerly minor deities, Vishnu and Shiva, assumed preeminent positions in the
Hindu pantheon. Hinduism emphasized the worshiper’s personal devotion to a
particular deity, usually Vishnu, Shiva, or Devi (‘the Goddess). Both Shiva and
Devi appear to be derived from the Dravidian tradition, in which a fertility cult and
female deities played a prominent role. Their Dravidian origin is a telling example
of how Arya and non-Arya cultures fused to form classic Hindu civilization. It is
interesting to note that Vishnu, who has a clear Arya pedigree, remains more
popular in northern India, while Shiva is dominant in the Dravidian south. These
gods can appear in many guises. They are identified by various cult names and are
represented by a complex symbolism of stories, companion animals, birds, and
objects.
Vishnu, the preserver, is a benevolent deity who helps his devotees in time of need.
Hindus believe that whenever demonic forces threaten the cosmic order, Vishnu
appears on earth in one of a series of avataras, or incarnations. Among his
incarnations are the legendary hero Rama, the popular cowherd-god Krishna, and
the Buddha (a clear attempt to co-opt the rival religion’s founder). Shiva, who lives
in ascetic isolation on Mount Kailasa in the Himalayas, is a more ambivalent figure.
He represents both creation and destruction, for both are part of a single, cyclical
process. He often is represented performing dance steps that symbolize the acts of
creation and destruction. Devi manifests herself in various ways – as a full-bodied
mother-goddess who promotes fertility and procreation, as the docile and loving
wife Parvati, and as the frightening deity who, under the name of Kali or Durga, lets
loose a torrent of violence and destruction.”
~ The Earth and Its Peoples
What are the main points of the passage?
12345678910Religious Context:
“Hinduism is the religion of the majority of people in India and Nepal. It also exists
among significant populations outside of the subcontinent and has over 900 million
adherents worldwide.
In some ways Hinduism is the oldest living religion in the world, or at least
elements within it stretch back many thousands of years. Yet Hinduism resists easy
definition partly because of the vast array of practices and beliefs found within it. It
is also closely associated conceptually and historically with the other Indian
religions Jainism, Buddhism and Sikhism.
Unlike most other religions, Hinduism has no single founder, no single scripture,
and no commonly agreed set of teachings. Throughout its extensive history, there
have been many key figures teaching different philosophies and writing numerous
holy books. For these reasons, writers often refer to Hinduism as ‘a way of life’ or ‘a
family of religions’ rather than a single religion.
The term ‘Hindu’ was derived from the river or river complex of the northwest,
the Sindhu. Sindhu is a Sanskrit word used by the inhabitants of the region, the
Aryans in the second millennium BCE. Later migrants and invaders, the Persians in
the sixth century BCE, the Greeks from the 4th century BCE, and the Muslims from
the 8th century CE, used the name of this river in their own languages for the land
and its people.
The term ‘Hindu’ itself probably does not go back before the 15th and 16th
centuries when it was used by people to differentiate themselves from followers of
other traditions, especially the Muslims (Yavannas), in Kashmir and Bengal. At that
time the term may have simply indicated groups united by certain cultural practices
such as cremation of the dead and styles of cuisine. The 'ism' was added to 'Hindu'
only in the 19th century in the context of British colonialism and missionary activity.
The origins of the term ‘Hindu’ are thus cultural, political and geographical. Now
the term is widely accepted although any definition is subject to much debate. In
some ways it is true to say that Hinduism is a religion of recent origin yet its roots
and formation go back thousands of years.”
~ bbc.co.uk
What are the main points of the passage?
123456789“Some claim that one is ‘born a Hindu’, but there are now many Hindus of nonIndian descent. Others claim that its core feature is belief in an impersonal
Supreme, but important strands have long described and worshipped a personal
God. Outsiders often criticise Hindus as being polytheistic, but many adherents
claim to be monotheists.
Some Hindus define orthodoxy as compliance with the teachings of the Vedic texts
(the four Vedas and their supplements). However, still others identify their tradition
with ‘Sanatana Dharma’, the eternal order of conduct that transcends any specific
body of sacred literature. Scholars sometimes draw attention to the caste system as a
defining feature, but many Hindus view such practices as merely a social
phenomenon or an aberration of their original teachings. Nor can we define
Hinduism according to belief in concepts such as karma and samsara
(reincarnation) because Jains, Sikhs, and Buddhists (in a qualified form) accept this
teaching too.
Although it is not easy to define Hinduism, we can say that it is rooted in India,
most Hindus revere a body of texts as sacred scripture known as the Veda, and most
Hindus draw on a common system of values known as dharma.
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Hinduism originated around the Indus Valley near the River Indus in
modern day Pakistan.
About 80% of the Indian population regard themselves as Hindu.
Most Hindus believe in a Supreme God, whose qualities and forms are
represented by the multitude of deities which emanate from him.
Hindus believe that existence is a cycle of birth, death, and rebirth, governed
by Karma.
Hindus believe that the soul passes through a cycle of successive lives and its
next incarnation is always dependent on how the previous life was lived.

The main Hindu texts are the Vedas and their supplements (books based on
the Vedas). Veda is a Sanskrit word meaning 'knowledge'. These scriptures
do not mention the word 'Hindu' but many scriptures discuss dharma, which
can be rendered as 'code of conduct', 'law', or 'duty'
 Hindus celebrate many holy days, but the Festival of Lights, Diwali is the
best known.
 The 2001 census recorded 559,000 Hindus in Britain, around 1% of the
population.
~ bbc.co.uk
What are the main points of the passage?
12345678910Historical Background of Bhagavad Gita, Sacred Hindu Text:
“The Bhagavad Gita is perhaps the most famous, and definitely the most widelyread, ethical text of ancient India. As an episode in India's great epic, the
Mahabharata, The Bhagavad Gita now ranks as one of the three principal texts that
define and capture the essence of Hinduism; the other two being the Upanishads
and the Brahma Sutras. Though this work contains much theology, its kernel is
ethical and its teaching is set in the context of an ethical problem. The teaching of
The Bhagavad Gita is summed up in the maxim ‘your business is with the deed and
not with the result.’ When Arjuna, the third son of king Pandu (dynasty name:
Pandavas) is about to begin a war that became inevitable once his one hundred
cousins belonging to the Kaurava dynasty refused to return even a few villages to
the five Pandava brothers after their return from enforced exile, he looks at his
cousins, uncles and friends standing on the other side of the battlefield and wonders
whether he is morally prepared and justified in killing his blood relations even
though it was he, along with his brother Bhima, who had courageously prepared for
this war. Arjuna is certain that he would be victorious in this war since he has Lord
Krishna (one of the ten incarnations of Vishnu) on his side. He is able to visualize
the scene at the end of the battle; the dead bodies of his cousins lying on the
battlefield, motionless and incapable of vengeance. It is then that he loses his nerve
to fight.
Even though The Bhagavad Gita (hereafter referred to as the Gita) is one of the
three principal texts that define the essence of Hinduism, and since all over the
world Hindus chant from the Gita during most of their religious ceremonies, strictly
speaking the Gita is not one of the Hindu scriptures. In light of its inseparable links
to one of the two great Hindu epics (Mahabharata and Ramayana) which most
Indians hold very dear to their hearts, and because Krishna, the most venerated and
popular of the incarnations of Lord Vishnu, figures so prominently in it, the Gita
over the years has not only become very popular but has ascended to spiritual
heights that are afforded only to the Vedas (and the subsequent reinterpretive
philosophies that followed them) and the Upanishads in the ancient Indian
literature. The concept and symbol of God were extremely complicated issues in the
ancient Hindu religious literature prior to the writing of the Gita. The notion of God
and the paths to salvation are integral parts of all religions. The manner in which
Hinduism originally dealt with these two fundamental issues was very complex and
appeared to be too speculative at times. This was one of the reasons for which
Buddhism branched out as a separate religion. When Buddhism was beginning to
grow in popularity, Hinduism met with its first challenge: To provide a clear-cut,
easy-to-worship symbol of God to its followers. For a variety of reasons, Lord
Krishna was the obvious choice. Many have even suggested that it was one of the
most pivotal choices ever made by ancient scholars to ‘humanize’ the concept of
God in the Hindu religion. Molded in the original image of Lord Vishnu, Krishna is
an affable Avatar (reincarnation of God) which for the first time provided concrete
guidelines for living to all mortals. The average Hindu might not know much about
Brahma, but everyone knows who Lord Krishna is. Mahatma Gandhi read the Gita
often when he was in seclusion and in prison.
But, the universal popularity of the Gita has not detracted Indian scholars from
deviating from the fundamental truth about Hinduism. The Gita is not the Hindu
scripture even though the literal translation of "Bhagavad Gita" is "The Song of
God". The Nobel laureate Indian poet, Rabindranath Tagore, rarely quoted from
the Gita in his philosophical writings; instead, he chose to refer to the Upanishads,
to quote from it, and to use its teachings in his own works. Of course, the teachings
of the Upanishads are included in the Gita; they are visible in multiple chapters of
the Gita. The kinetic concepts of karma and yoga, which appeared for the first time
in the Upanishads (explained below), appear repeatedly in the Gita, often in
disguised forms.”
~ evansville.edu
What are the main points of the passage?
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Primary Source: Excerpt from the Bhagavad Gita; Translated by Barbara Stoler
Miller
“The Second Teaching – Philosophy and Spiritual Discipline
Sanjay:
Arjuna sat dejected,
filled with pity,
his sad eyes blurred by tears,
Krishna gave him counsel.
Lord Krishna:
Why this cowardice
in this time of crisis, Arjuna?
The coward is ignoble, shameful,
foreign to the ways of heaven.
Don’t yield to impotence!
It is unnatural in you!
Banish this petty weakness from your heart,
Rise to the fight, Arjuna!
Arjuna:
Krishna, how can I fight
against Bhishm and Dron
with arrows
when they deserve my worship?
It is better in this world
to beg for scraps of food
than to eat means
smeared with the blood
of elders I killed
at the height of their power
while their goals
were still desires.
We don't know which weight
is worse to bear –
our conquering them
or their conquering us.
We will not want to live
if we kill
the sons of Dhritarashtr
assembled before us
The flaw of pity
blights my very being;
conflicting sacred duties
confound my reason.
I ask you to tell me
decisively – Which is better?
I am your pupil.
Teach me what I seek!
I see nothing
that could drive away
the grief
that withers my senses;
even if I won kingdoms
of unrivaled wealth
on earth
and sovereignty over gods.
Sanjay:
Arjuna told this
to Krishna – then saying,
‘I shall not fight,’
he fell silent.
Mocking him gently,
Krishna gave this counsel
as Arjuna sat dejected,
between the two armies.
Krishna:
You grieve for those beyond grief,
and you speak words of insight;
but learned men do not grieve
for the dead or the living.
Never have I not existed,
nor you, nor these kings;
and never in the future
shall we cease to exist.
Just as the embodied self
enters childhood, youth, and old age,
so does it enter another body;
this does not confound a steadfast man.
Contacts with matter make us feel
heat and cold, pleasure and pain.
Arjuna, you must learn to endure
fleeting things – they come and go!
When these cannot torment a man,
when suffering and joy are equal
for him and he has courage,
he is fit for immortality.
Nothing of nonbeing comes to be,
nor does being cease to exist;
the boundary between these two
is seen by men who see reality.
Indestructible is the presence
that pervades all this;
no one can destroy
this unchanging reality.
Our bodies are known to end,
but the embodied self is enduring,
indestructible, and immeasurable;
therefore, Arjuna, fight the battle!
He who thinks this self a killer
and he who thinks it killed,
both fail to understand;
it does not kill, nor is it killed.
It is not born,
it does not die;
having been,
it will never not be;
unborn, enduring,
constant, and primordial,
it is not killed
when the body is killed.
Arjuna, when a man knows the self
to be indestructible, enduring, unborn,
unchanging, how does he kill
or cause anyone to kill?
As a man discards
worn-out clothes
to put on new
and different ones,
so the embodied self
discards
its worn-out bodies
to take on other new ones.
Weapons do not cut it,
fire does not burn it,
waters do not wet it,
wind does not wither it.
It cannot be cut or burned;
it cannot be wet or withered;
it is enduring, all pervasive,
fixed, immovable, and timeless.
It is called unmanifest,
inconceivable, and immutable;
since you know that to be so,
you should not grieve!
If you think of its birth
and death as ever-recurring,
then too, Great Warrior,
you have no cause to grieve!
Death is certain for anyone born,
and birth is certain for the dead;
since the cycle is inevitable,
you have no cause to grieve!
Creatures are unmanifest in origin,
manifest in the midst of life,
and unmanifest again in the end.
Since this is so, why do you lament?”
~ phys.lsu.edu/~gokhale/thegita.html
What are the main points of the primary source excerpt?
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