This essay will specifically focus on identity and symbolism.
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The body is a battlefield, in which the gunas wage a constant struggle for their predominance. It manifests in us as a conflict between good and evil intentions and between pure and impure thoughts. The divine and demonic qualities arise in us because of the gunas only. Sattva represents divinity and purity. Rajas and tamas represent egoism darkness and delusion. The same conflict happens in the outside world also. Life is a hardship because we have to deal with many obstacles in our struggle for existence. If we are looking for liberation, we have to struggle even more. If we want to lead pure and austere lives, we have to overcome all our evil tendencies. It is possible only if we deal with them with the firmness of a warrior, the wisdom of an enlightened yogi, the austerity of a karmayogi and the noble attitude of a person of renunciation. In the Bhagavadgita, Lord Krishna Himself described the body as the field (kshetra) and the Self as the Knower of the field (kshetrajna). If you are on the path of liberation, the first thing that you need to deal with is your attachment with your body and your dependence upon it for your identify and individuality. You have to support and promote good thoughts and intentions in you so that eventually you will overcome your own demons and become equal to all the modifications that arise in you. The battlefield was therefore appropriately selected for the discourse and to deliver the message that in this great war of our lives, we have to fight our own battles both individually and collectively against our painful afflictions (klesas), evil tendencies and demonic qualities, with the help of God and the practice of yoga.
The Symbolism In The Lottery English Literature Essay
Krishna and Arjuna, the two principal characters of the Bhagavadgita, represent the two fundamental dualities of creation in the microcosm of a living being (jiva) and in the macrocosm of the Universal Being. In the macrocosm, Arjuna stands for the individual Self and Krishna for the Supreme Self. In the microcosm, Arjuna stands for the ego-self and Krishna for the inner Self or the eternal Self. Arjuna personifies egoism, worldliness, delusion, and ignorance, while Krishna the immortal, and indestructible Self. The conversation between the two represents the reflection of the transcendental knowledge in the purified citta (consciousness) of an individual in a state of self-absorption. It is the reflection of the Knower of the Field in field itself, whereby one overcomes delusion and becomes aware of the inner Self and the need for liberation. In a state of duality, Krishna is the subject, Arjuna is the object and the Gita is the connecting link. Historically, Krishna and Arjuna are referred to as the primeval being (nara) and the eternal Self (Narayana). They signify the relationship between man and God. Their relationship is not one-sided. It is one of mutual love and respect. When human beings love God and worship Him with devotion, God responds even more by showering His love and grace upon them. He provides them with knowledge, helps them in their liberation and gives them an exalted place in His Abode, higher than what He accords to the gods and the celestial beings in the creation.