WRITTEN BY LONDON SWAMINATHAN

Post No. 13,634

Date uploaded in London – 5 September 2024                 

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

https://www.pustaka.co.in/home/author/london-swaminathan

xxxx  

(all books by Eknath Easwaran are good; i always read them)

Dr S Radhakrishnan, world renowned philosopher and former President of India have compared the views of Socrates and his disciple Plato with Lord Krisha’s Bhagavad Gita. His book was published in 1948. Recently some people have written essays or articles comparing the books. I will give Radhakrishnan’s views tomorrow.

Here is part -1

(If you want to continue with a particular article, they are available on the website)

1.Reincarnation and Immortality: The Bhagavad Gita and Socratic Literature in Convergence

February 10, 2017 C.R. Perkins Leave a comment

Arjuna, meet Socrates.

The Indian warrior Arjuna and the Greek philosopher Socrates lived in very different time periods, cultures, and geographical areas. Despite the disparity in their corporeal presences between each other in the world, each of these profound historical characters has provided instrumental insight into the fields of religion, spirituality, and philosophy with their convictions concerning the afterlife and the supernatural. In the Bhagavad Gita, the dialogue between Krishna and Aruna asserts the traditional Hindu understanding of reincarnation, while in Socratic literature, Socrates teaches what is coined as the classical doctrine of the immortality of the soul. These two historic ideals share several similarities, such as an assertion of a post-mortem continuation of the soul, an acknowledgment of theism in accordance with the Thomistic notion of effectual cause, and an inherently anthropological-bipartite composition of the individual.

Post-Mortem Continuance

The doctrines of reincarnation as purported by the authoritative Hindu text and the immortality of the soul as defined through various Platonic works are at odds with each other in certain respects; however, these two historical ideologies possess a similar framework and assumption,i.e. the post-mortem continuation of the human soul. The traditional Hindu ideology of reincarnation is recorded in the words of Krishna, who teaches that, “As the Spirit of our mortal body wanders on in childhood… the Spirit wanders on to a new body.”[1] The Socratic doctrine of the immortality of the soul is expounded in a fourfold argument recorded in Plato’s Phaedo, where the reader is confronted with 1) the argument from opposites, 2) the theory of recollection, 3) the argument from affinity, and 4) the argument from the form of life.[2] The assertion of the post-mortem continuance of the souls is expressed in different ways, with the Bhagavad Gita recording its integration into a new corporeal form, while in Plato’s Apology claims that he is convinced that what lies beyond the grave is far better than mortality, and that in death “there is a change and migration of the soul from this world to another.”[3] Each of these assertions, the former Hindu and the latter Socratic, possess the commonly held belief that there is a transmission of the soul upon one’s death, and although dissonances exist between these two formulations of this transmission, the understanding of the soul expressed in both the Bhagavad Gita and Plato’s Apology are remarkably similar

An Effectual Cause

In addition to the belief in a post-mortem continuation of the soul, the existence of a god or gods is asserted by both the entirety of the Bhagavad Gita and by Socrates during his defense upon being accused of atheism. Such theistic belief on both parts is in accordance with the Thomist uncaused cause, which is defined by St. Aquinas as a first efficient cause from which all known things find their ontological existence in due to the fact that there cannot be an infinite regress of causes because the material universe itself is not infinite in substance.[4] In the Bhagavad Gita, this efficient cause of temporal progress is none other than the god Krishna, i.e. the ultimate expression of the divine Godhead. In his conversation with Arjuna, Krishna claims, “In this whole vast universe there is nothing higher than I.

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2. Aristotle, Plato and Bhagvad Gita on the “Soul”: In the Light Primarily of On the Soul, Phaedo and the Second Chapter of Bhagvad Gita Amiya Bhushan SharmaJournal of the Indian Council of Philosophical Research 35 (2):279-295 (2018)   Copy   BIBTEXAbstractThis paper broadly aims at examining the idea of the “soul” or “atma” in ancient Greece and in India during the Axial Age. Against the backdrop of this general understanding, an attempt is made at comprehending the idea of the soul in Plato’s Phaedo in the light, on the one hand of Aristotle’s De Anima and on the other of Bhagavad Gita (or Gita in short). It is opined that Socrates’s views, in Phaedo, are closer in spirit to the Hindu ideas of “atma” in the Upanishads and the Gita than to the Greek ideas of the “soul”. An attempt has been made to provide a background for this paradoxical event. ****3. Unveiling Ultimate Reality in Plato’s Allegory of the Cave and the Bhagavad GitaBy Rocco A. Astore 2019, Vol. 11 No. 09 | pg. 1/

Questions regarding the very foundations of our reality abound throughout the history of world philosophies. For example, if we examine Plato’s “Allegory of the Cave,” as well as the Bhagavad Gita, we find that both masterpieces illustrate a reality of greater perfection than ordinary, everyday existence. In other words, we find Plato’s “Allegory of the Cave,” expounding the truth of a reality which is everlasting, above and beyond mundane existence, while at the same time ever-present, life-giving, and benevolent. Although surprising to some, we find a similar theme running throughout the Bhagavad Gita as well. However, does this warrant us readers to claim that both Plato and the fabled Vyasa shared in the same vision of absolute reality? Shortly stated here, this present author will argue that we can, due to the shared outlooks embedded in both seminal works of philosophical genius.

Although removed by both time and place, the Hindu text the Bhagavad Gita and Plato’s “Allegory of the Cave,” bare striking similarities. That is, we readers find in the Gita as well as the seventh book of Plato’s Republic, stories regarding the emergence of humanity from the world of illusion, plagued by transience, ephemeralness, instability, and impermanence, into a realm of ultimate reality.1 Unsurprisingly, this domain of what is truly real is eternally abiding, displays reality for what it is, and lacks any chance of alteration, and is anything but fleeting.2

Now, this piece will commence with an overview of both Plato’s “Allegory of the Cave,” as well as the Bhagavad Gita. Lastly, this essay will argue that the shared likenesses between Plato’s text and “The Song of the Lord,” provide a solid foundation to claim that this Platonic piece, as well as this religious dialogue, postulate the same ultimate reality.

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Microcsm and Macrocosm: London Swaminathan’s article posted here in 2015.

4. Analysis of Commonalities: The Bhagavad Gita and Plato’s Apology

by Mansa DevakiJ uly 19, 2020

By: Mansa Devaki

Historically, multiple philosophers have developed the ancient belief systems’ thought processes and mindsets. Veda Vyasa’s Srimad Bhagavad Gita and Plato’s Apology exemplify one’s common understanding involving virtue. The Bhagavad Gita and Apology both contain the same theme, virtue or dharma. The two literary works teach the same concept, although the conversations’ results vary greatly. The Bhagavad Gita and Apology both explain virtue, ego, the soul, but they differentiate in the result and understanding of truth.

The Bhagavad Gita, contains Arjuna’s battle story against his evil cousins and uncles. Arjuna does not want to fight them because they are his family members. Lord Krishna, Arjuna’s guru and charioteer explains dharma and karma, or virtue and righteousness, to Arjuna. Krishna tells Arjuna that his duty includes eradicating evil — his immediate and extended family, cousins and uncles whom he dearly loves but must execute — leading Arjuna to a true and virtuous life.

“Perform your obligatory duty, because action is indeed better than inaction. Even the maintenance of your body would not be possible by inaction” GITA  3.08).

The Bhagavad Gita’s paramount objective includes dharma or righteousness and virtue. Similarly, Plato’s Apology involves Socrates’s defence against Meletus’s false accusations, in court. Meletus accuses him of corrupting the youth of Athens and impiety. Socrates uses the defence, that he simply perceives truth and desires the quality of virtue. Parallel to Krishna’s motive, Socrates wants to explain to his audience the importance of living a virtuous life. “Are you not ashamed of your eagerness to possess as much wealth, reputation, and honours as possible, while you do not care for nor give thought to wisdom or truth, or the best possible state of your soul?” (29e-30a).

Socrates believed that finding truth consists of finding the base of all things; major concepts e.g. love, hatred, piety, and truth. Socrates believed that virtue can be possessed by pursuing truth. Socrates’s idea of virtue goes along with Krishna’s idea of righteousness or dharma. Socrates and Krishna conclude with essentially the same concept.

The world contains numerous egoistic human beings. A human’s materialistic qualities cause the downfall of a person, it makes the wise unwise. The Bhagavad Gita states that a wise person should attain liberation from self-conceit.

“The man of impure intellect, who on account of his perverse understanding looks upon himself as the sole agent, he does not see (truly). He, who is free from the egoistic notion of ‘I-ness’; and whose mind is not tainted even—though he kills these people, he neither slays nor is he bound”- GITA 18.16-17).

Krishna states that egoistic people or people that know that they know something are foolish and unwise. A person completely free from all bondage to materialistic desires has no ego.

“Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly in the self and God, who are freed from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode- GITA 18.5

Hinduism states that the soul cannot be harmed, and it takes different births. Socrates similarly believed that after death, the soul does not die

Socrates believed that the soul’s injury causes greater damage than physical injury. He says that his death will not harm his soul nor his body. Socrates did not pay much heed to his subsequent death, but the harm his accusers will undergo. Socrates touches on another Hindu concept called “karma” which means the cause and effect of deeds. He was accused groundlessly and was executed unjustly. Socrates said that his accusers’ souls will face adversities because of their unethical “karma.” Krishna and Socrates both talk about the eternal soul and how it can only be harmed if the doer performs an immoral deed.

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5.Letter #39 The Apology of Socrates by Plato, Advaita Vedanta & Bhagavad Gita

One thing only I know, and that is that I know nothing – Socrates

Bohemian Dialogue

Jul 16, 2023

Dear friend,

This week, I delved into the thought-provoking work of Plato, specifically “The Apology of Socrates.” Despite its brevity, this book can be easily finished within a day or two. In this Socratic dialogue, Socrates presents his legal self-defense speech during his trial for impiety and corruption in 399 BC. What makes this book particularly significant is Socrates’ argument that he has led a virtuous life by adhering to his conscience and pursuing truth, even at the cost of unpopularity and ultimately, his own demise.

During my drives, I’ve found solace in listening to podcasts, which not only helps me relax but also allows me to explore new ideas. Recently, I had the pleasure of listening to a podcast featuring Acharya Prashant, and I was captivated by his insights on spirituality. This prompted me to delve into Advaita Vedanta, a philosophical concept adapted from Buddhism, which beautifully intertwines spirituality and philosophy.

Within me, there exists both a spiritual inclination and a nihilistic mindset. I often wonder what triggers this nihilistic perspective—is it the influence of books like “Sapiens” or the works of existential writers? However, whenever the nihilistic aspect gains prominence, I instinctively turn to the Bhagavad Gita. People often claim that all the answers can be found within its pages, and I can’t help but agree. Each time I revisit it, the Bhagavad Gita seems to provide the guidance I seek.

I’ll write again, my friend.

Yours,

Bohemian Dialogue

My old Posts

Plato

Tamil and Vedashttps://tamilandvedas.com › tag › plato

Plato tells a fable of how spirits of the other world came back to find bodies and places to work. One took the body of a poet and did his work. Finally, …

Plato used Hindu Microcosm and Macrocosm!

Tamil and Vedashttps://tamilandvedas.com › 2015/06/20 › plato-used-hi…

20 Jun 2015 — Microcosm means ‘little world’. Greeks applied it to man. They considered man as a world in miniature like the Hindus. Macrocosm means the earth …

To be continued………………………

Tags- Hinduism, Plato, Socrates, Soul, Rebirth, Bhagavad Gita, Hindu Views