Within The Bhagavad Gita, Lord Krishna instructs Arjuna about how he should act in battle after Arjuna convinces himself that fighting would be morally wrong. Krishna explains how one has a divine duty that is to be used as a guide for how one should act. In order to understand what one’s divine duty is, an individual must be disciplined and understand the motivations behind their actions, renouncing actions taken for the fruits that follow. At the same time, Krishna discusses discipline in understanding. At times within the text Krishna states that both of these aspects, discipline in action and discipline of understanding, are the most important virtues an individual can have.
Kamehameha and Mohanda Gandhi were both effective leaders because they were persuasive, they both had a crucial effect on the society, and they both were very convincing to other people. Gandhi came from a low-class family in India, his father was a chief minister of Porbandar and his mother was a practitioner of Vaishnavism. Gandhi was appalled by discrimination that he experienced during his immigration in South Africa. Kamehameha was raised by his uncle, Kalani`opu`u who was the former ruler of the Big Island. Kamehameha’s conquest was to unite all the Hawaiian islands, and he was able to succeed.
They believe their warriors to be humble and strong like Beowulf. In the end the hero’s from the Anglo-Saxon period and the hero’s of today's society are warriors who give everything to fight for their people. They go out in battle knowing what is expected of them. And they know the reason why they’re fighting for. The hero in Anglo-Saxon culture and literature is best defined as an honorable warrior.
Cecilio Sandoval 3-3-17 Per. 4-5 Mr.Montemayor Samurais and Knights Have you ever wondered who was a better warrior between a samurai and a knight. You might be thinking well..aren’t they the same thing? No, a samurai is not the same because for example a samurai is a strong warrior who gives military service and loyalty the their master in Japan and a knight is also a strong warrior who gives military service and loyalty the their master but in Europe. Can you think of some more similarities between them, or is there more differences than similarities?
Practically speaking, however–that is, looking at the result of manifesting those natures–it is just that simple. An entire chapter of the Bhagavad Gita is directed to this manner of divine (devic) and demonic (asuric) nature as it manifests in human beings. I know it is pretty lengthy, but it is so insightful and complete that it merits inclusion here. Sri Krishna speaks: “A man who is born with tendencies toward the Divine, is fearless and pure in heart. He perseveres in that path to union with Brahman which the scriptures and his teacher have taught him.
On the contrary, the teachings of Krishna ask people to see the future: The body is always going to vanish, and since it is going to vanish, one should just let it be and not feel anything about it. For everything one does, one should do it to promote the next reincarnation, the future. The teachings of Krishna have a subtext that, since the worldly life is transient, perishable, it is not worth-living and people should focus on the immutable “embodied self.” In the end, the conclusion is that, for Ancient Mesopotamia, immortality can hardly come true on a mortal being, so people should seize
The majority of resources we have regarding the samurai are myths and legends. They tend to exaggerate both the heroic as well as the faulty characteristics of the characters whom they describe. This helps these stories to get across messages about features that people both should and also should not seek to emulate; through this, these stories exemplify the key characteristics of the samurai to varying degrees. Three key qualities of the legendary Japanese warrior that are portrayed most strongly in Legends of the Samurai are an appreciation of beauty, an omnipresent sense of alertness, and a possession of self. The first of these qualities is perhaps the most surprising, largely due to our modern connotations with masculinity.
His journey from ordinary Shiva to Mahadev, the God of gods is the result of his sublime thoughts and heroic deeds. Hero-worship is “heartfelt prostrate admiration, submission, burning, boundless, for a noblest godlike form of a man”1 (5). Hero-worship is “the basis of religion, Loyalty and Religion. Hero not the ‘creature of time’: Hero-worship indestructible”1(191). Shiva’s heroic deeds reward him immortality in the world of mortals.
Although it treats many of the themes of human experience, it does so within the scope of a few days out of a ten-year war. The shield constitutes only a tiny part in this martial saga, a single piece of armor on a single man in one of the armies—yet it provides perspective on the entire war. Depicting normal life in peacetime, it symbolizes the world beyond the battlefield, and implies that war constitutes only one aspect of existence. Life as a whole, the shield reminds us, includes feasts and dances and marketplaces and crops being harvested. Human beings may serve not only as warriors but also as artisans and laborers in the fields.