Throughout history, spiritual texts have been widely influential in determining how society is run. From classless societies to strict societal categories, spiritual texts have driven societies in a great assortment of waies. A cardinal illustration of the societal impact of spiritual texts is the Bhagavad Gita. The Bhagavad Gita has had a enormous impact on the mentality of people in India. It has provided a standard footing for beliefs and ethical motives, which influenced non merely persons, but Indian society as a whole. This spiritual text has been an built-in portion of common beliefs and ethical motives. Because it is such a important text in India ‘s history, we want to cognize what the societal deductions of the Bhagavad Gita were. By analysing the text, we are able to derive a greater apprehension of what sort of society it promotes. The Gita encourages societal stratification, and promotes a rigorous hierarchy in the signifier of a caste system.

The Bhagavad Gita uses fright of pandemonium and upset to farther split society into the different castes. The warnings against interrupting the Torahs of responsibility are elaborated on as the text continues. The fright that The Gita is seeking to transfuse can be seen when the text says, “ The wickednesss of work forces who violate / the household create upset in society / that undermines the changeless Torahs / of caste and household responsibility ” ( The Gita 29 ) . This transition pairs the word “ wickedness ” with non following the caste system. In stating people that sabotaging the Torahs is a wickedness, the text warns the reader non to disobey their responsibility. Those who violate the system are go againsting the household and cause upset, doing them badly looked down upon. To forestall upset, all one has to make is follow his or her responsibility. This makes the single feel as though they are in control of whether or non society falls into pandemonium. The society as a whole can avoid upset every bit long as each person follows the responsibility of his or her caste. This shapes the guidelines for the different castes and introduces the thought that everyone must follow these set regulations. With this transition, we see how The Gita influences society ‘s construction, in dividing people by their household responsibilities.

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Some may reason that the Bhagavad Gita encourages an classless society, where everyone is equal. They interpret the text to belie the thoughts of the caste system and societal stratification. For illustration, the text says that, “ Learned work forces see with an equal oculus / a scholarly and dignified priest, / a cow, an elephant, a Canis familiaris, / and even an outcaste scavenger ” ( The Gita 61 ) . This statement encourages the reader to see everything every bit, which may look to advance an classless society. However, although The Gita touches on subjects of equality, these thoughts clearly do non intend that society should be classless. Although all existences are considered equal, it is surely non stating that everyone should hold equal wealth or that everyone should be able to prosecute any enterprise they choose. The construction of this poetry is an immediate index of The Gita ‘s support of the caste system. In stating “ and even an outcaste scavenger, ” the text puts outcaste scavengers lower than priests and animate beings. This in itself intimations to a hierarchical order of people in society. It is besides of import to observe that sing things with an “ equal oculus ” does non mention to equal rank in society, but alternatively it focuses on the being ‘s nucleus kernel. All existences are capable of bettering themselves. The commonalty is that they all have to move on their several responsibilities to win. This means that the thoughts of equality in The Gita do non hold any foundation in social construction, but alternatively, are meant to exceed worldly position.

While The Gita may be proposing that all existences have equal value on a higher degree, each being has a defined topographic point in the hierarchal order, bespeaking societal stratification. This can be seen as the text states that, “ The actions of priests, warriors, / common mans, and retainers / are apportioned by the qualities / born of their intrinsic being ” ( The Gita 141 ) . This transition separates people into different categories and provinces that they each have separate actions. This thought is the lineation for the caste system, as different people are meant to move a certain manner based on the caste they are born into. In specifying the distinguishable groups of people and making a farther divide between them with the thought of different necessary actions for different people, The Gita clearly supports societal stratification.

The text goes on to state that, “ Each one achieves success / by concentrating on his ain action ; / hear how one finds success / by concentrating on his ain action ” ( The Gita 141 ) . This transition tells us that each being has an intrinsic map, and all existences can “ accomplish success ” by concentrating on that. All existences are equal and every bit capable of accomplishing that success, but they have separate ways of accomplishing that success. Everyone has the same terminal end, which is moksha, the release from the rhythm of metempsychosis of samsara. The different way they must take towards success is what stratifies them in the societal order. Peoples are divided into different categories are encouraged to move otherwise harmonizing to these divisions. This means that The Gita ‘s mentioning of sing all things as equal does non promote an classless society. Alternatively, it further supports the caste system, as members of the lower castes feel that they are equal to members of higher castes, even though it is non reflected in social construction. Through its definition of the castes and different necessary actions, The Bhagavad Gita encourages societal stratification and a hierarchical order.

The thought of moksha as the ultimate end for everyone farther demands the people to follow the societal order of society, back uping the caste system. This promotes people to make as The Gita says and follow one ‘s ain responsibility. This is shown when the text says, “ Look to your ain responsibility ; / do non tremble before it ; / nil is better for a warrior / than a conflict of sacred responsibility ” ( The Gita 36 ) . This clearly defines the way that 1 must take to make moksha. It is mentioning to Arjuna ‘s way as a warrior and his responsibility to contend in conflict. This lineation of one person ‘s caste and responsibility non merely tells us about how people in his caste should move, but besides how everyone should. This nexus between caste and responsibility Tells people to follow the caste system in order to accomplish the common end of moksha. Uniting the people under a cosmopolitan intent, The Gita smartly divides the people into separate waies to achieve the ultimate release from metempsychosis. This division is the footing for the hierarchy in Indian society.

The Bhagavad Gita gives a sense of hope to members of lower castes, which gathers their support and cooperation within the hierarchical societal construction. We have seen that in history, it is frequently the lower category that rises up and Rebels against the system when they feel they are mistreated or underrepresented. The Bhagavad Gita takes attention of this menace to the caste system by supplying ground and hope for those in lower castes. The text tells that for those who are committed to accomplishing moksha, “ Fallen in subject, he reaches / universes made by his virtuousness, wherin he dwells / for eternal old ages, until he is born-again / in a house of unsloped and baronial work forces ” ( The Gita 71 ) . This transition gives those in lower castes optimism in that if they harmonizing to their caste ‘s responsibility, they have the ability to be reborn in a higher caste. This besides justifies the place of those in higher castes, in that they deserve their musca volitanss. Harmonizing to this transition, those who are born into higher castes earned it through their subject and finding to follow their Dharma. This transition explains to the reader why people are born into different castes, and strengthens the hierarchal ranking system.

The justification of the caste system is farther discussed in The Bhagavad Gita, as the thought of responsibility of castes is emphasized. The Gita stresses thoughts that promote hierarchy within society. This is shown one time once more when the text provinces, “ The actions of priests, warriors, / common mans, and retainers / are apportioned by the qualities / born of their intrinsic being ” ( The Gita 141 ) . This transition gives a greater sense of necessary action. It says that all the different castes of people have different actions that they are designated. This justifies the caste system by connoting that one ‘s responsibility remains the same for their full life. Without the ability to travel out of a caste within one ‘s life-time, members of different castes entirely focus on how they can move upon their sacred responsibility and following the guidelines for their caste. This shows that The Gita wants people to merely concentrate on their ain undertaking, without worrying about anyone else ‘s. While there is hope to hold a better life after one is reborn, the thought that one is set in their caste for their life-time forces people to larn to digest any agony that goes along with being in the caste. The inevitableness of this agony allows for people to cover with it more easy. With this transition, we are able to see how The Gita justifies the different castes and the actions they must do.

The Gita finalizes the thoughts of the caste system through its support of the thoughts of the different waies of different castes to make a common end. Each caste has a different responsibility that its members must follow and move upon to accomplish moksha. The text states that it is “ [ B ] etter to make one ‘s ain responsibility amiss / than to make another adult male ‘s good ; / making action intrinsic to his being, / a adult male avoids guilt ” ( The Gita 142 ) . This transition tells the reader that people should make their caste ‘s responsibility, even if they are unable to make it good. The cardinal point in this transition is that making another caste ‘s responsibility, no affair how good it is done, is ne’er every bit good as making one ‘s ain responsibility. This clearly defines the importance of one ‘s caste in finding how people should move. It solidifies the hierarchal caste system by making rigorous order. Through this, we can see how The Bhagavad Gita strongly promotes societal stratification and the caste system.

The uninterrupted supports of the thoughts of responsibility, moksha, and the separate castes in The Bhagavad Gita strongly show the purpose of the text to stratify Indian society. While the text does suggest at equality, it does non use to an classless society. Alternatively, it farther justifies the caste system by giving a higher sense of equality, even though there are clear differences between people in this universe with the caste system. The common end of moksha unites the people and encourages them to move upon their several responsibilities. The different responsibilities of the separate castes define the hierarchical construction of society that The Gita promotes. This influential text has played a cardinal function in determining Indian society. Through it we are able to see how the hierarchal caste system is justified. The Bhagavad Gita is without a uncertainty a extremely influential spiritual text and its societal deductions have echoed in India ‘s civilization.

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