What constitutes human nature? What does it mean to be human? How to lead a good life, a moral life? What constitutes being moral? Philosophy and philosophers have helped us find answers to these questions and have tried to guide us for centuries. There are few texts and philosophers from past centuries that are still relevant and maintained at a high level even today. Vyasa's Bhagavad Gita and Mencius's Mencius are two such writings. The Bhagavad Gita is an excerpt from the Mahabharata, an elaborate and extensive epic of India. The Mahabharata was composed between 500 BC and 500 AD. The Bhagavad Gita is used by millions of Hindus and others as a spiritual guide, revealing ways of being and behaving. It is the dialogue between Arjuna, a great warrior of the Pandava army and Krishna, his charioteer and later revealed as the incarnation of God, the infinite in human form, narrated by Sanjaya, a servant of Dhritarashtra, the blind king of the Kaurava adversaries. . The dialogue takes place at the beginning of a battle between the Pandava and Kaurava armies and conveys the philosophy of Krishna. The Mencius is a collection of sayings and preachings of Mencius and contains various conversations he had with kings, lords and contemporaries of his era. Mencius' life is estimated to cover much of the 4th century BC. Mencius was believed to have traveled throughout China to impart his vision of man and morality to various princes and kings. Mencius is considered second only to Confucius in the development of the Confucian school of thought. The Mencius as part of four books has been read by every student in China for a thousand years. In this article the Bhagavad Gita and Mencius will be discussed through the prism of human nature and the foundations of moral life. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay “Greater is your work, even if it is humble, than the work of another, even if it is great.” When a man does the work that God entrusts to him, no sin can touch him.” The Bhagavad Gita repeatedly places great respect on doing one's work. “And do your duty, however humble, rather than that of another, however great. To die in one's duty is life: to live in another's is death." So how do you know what your job or duty is and how it is given to you by God? As mentioned in the Bhagavad Gita and previous Vedic texts, there are four varnas (castes), and one is born in a certain caste due to his nature and has to perform the duties related to his caste. Krishna, the Supreme, makes this decree. “From me arose the four orders of men, according to their nature and their works. Know that this work was mine, though I am beyond the work, in Eternity.” The four types of men are Brahmins, Kshatriyas, Vaisyas and Sudras. The works of Brahmins are based on peace, wisdom, faith, righteousness, austerity and purity. The Kshatriyas, which is the caste of Arjuna, are warriors and excel in resourcefulness, courage in battle, generosity and noble leadership. The Vaisyas are suited to trade and agriculture while the Sudras are suited to gita service. This model determines a person's place in society, the suitable profession, his duty, his acceptable behavior in society and consequently determines his actions. Furthermore, Krishna states that an individual is selected into a certain caste based on three powers of nature. “There is nothing on earth or in heaven that is free from these powers of Nature. The works of Brahmins, Kshatriyas, Vaisyas and Sudras are diverse, in harmony with the three powers of their innate nature. These three powers (Gunas) are Sattva, Rajas and Tamas, they constitute the substance of all things. These three intertwined threads are the parts and the mutableconditions of nature. Sattva is pure and gives light and is the health of life that links one to earthly happiness and lower knowledge. Rajas is the fire of passion, cradle of thirst and attachment. Tie the soul to the action. Tamas is darkness, it is based on ignorance and confuses the soul and binds man to dullness, unproductiveness and lack of vigilance. It is the interaction and connection of these powers that brings about change and action in nature and in humans this defines their nature. These gunas coexist; the dominant guna produces the character of the individual. For example, if Rajas is dominant, a person may become greedy, turbulent and have multiple commitments. When Sattva rules, the light of wisdom shines. When Tamas is abundant the person will be careless, lazy and delusional. All of a mortal's actions arise from these powers of nature. So in the Bhagavad Gita, the three powers (gunas) formulate the nature and character of a person; based on which one is born into the most suitable of the four castes. While the Bhagavad Gita gives the individual some control over their destiny by following the teachings, devotion and yoga which will be discussed soon; the emphasis in the development of nature and human nature is placed on divine intervention while actions and morality are placed on the fulfillment of one's duty, and not simply on the fulfillment of one's duty but on work without expectation of reward; this ultimately leads to salvation, the path to Brahman, the supreme, the ultimate goal of a human being. The work done in each guna is also considered differently. “Any work when well done carries with it the pure harmony of Sattva; but when done in Rajas it brings sorrow, and when done in Tamas it brings ignorance. So this makes Sattva the most desirable. The three powers appear to be fluid as they are intertwined and one can be more dominant than the other at different times. Then how can man control which guna his work is based on: Sattva, Rajjas or Tamas? How do you control your own destiny? According to Krishna, the ideal is a man who understands that he is not an actor in nature; and understands the relationship between forces and their actions but does not become their slave. One should offer all one's works to the Supreme, Brahman, without selfish thoughts, with inner peace and rest one's mind in the supreme. Krishna introduces the idea of ​​yoga, although yoga is used to impart deeper and far reaching ideas in the text, the simplest way to describe it would be: it is a way in which things are done. Following the path of yoga leads to individual moral development and is also conducive to maintaining social harmony and supporting the community. Mencius, above all, believed in benevolence, in the goodness of human nature. “A great man is he who keeps the heart of a newborn baby.” The importance of keeping one's heart is mentioned again “A gentleman differs from other men in that he keeps his heart. A gentleman preserves his heart through benevolence and rituals. The benevolent man loves others." So what is it in the heart and also in that of the newborn that makes it precious? Mencius believed that the organs of hearing and sight could mislead a person, as they are guided and attracted by external things. But “the heart organ can think. But he will only find the answer if he can think; otherwise you won't find the answer. This is what Heaven gave me." So the heart is the key to our nature and therefore to morality. Mencius believes that every man's heart is full of compassion and is moved by the suffering of others. He uses the example of suddenly seeing a child about to fall into a well. Mencius argues that our first reaction in such a case would be compassion and without ulterior motives. If you choose tofollow this initial feeling with action, this will build on our developed tendencies. With this example Mencius introduces the four germs or shoots of the natural moral tendency. “The heart of compassion is the seed of benevolence; the heart of shame, of duty; the heart of courtesy and modesty, of the observance of rites; the heart of right and wrong, of wisdom”. Mencius compares the four germs to the four members of the body. If we deny the development of these germs, we essentially cripple ourselves, we will not be fully human. If we fully develop these germs, we can reach our potential. Additionally, we learn why the newborn's heart was important. Mencius claims that humans are fundamentally good because people can become good. People can also become evil, but this is due to circumstances and experiences, not a natural inclination to be evil, they are evil because they were prevented from developing. Mencius recalls the idea of ​​the four natural germs; the four hearts are possessed by all men. “Benevolence, respect, observance of rites and wisdom do not give me prestige from without; they are in me originally. Except this never occurred to me. That is why it is said: “Seek and you shall obtain; let it go and you will lose it. So all these qualities are innate in us when we are born, it is only when we do not try to develop or advance them that we lose them. Mencius uses the example of comparing germs to barley seeds to further demonstrate this. Just as seeds have a natural tendency to grow, so do these moral germs. If the seeds fail to grow or do not develop fully, it is not because of a problem with the nature of the seed but there is a problem with the conditions of the environment and the amount of human effort spent on it. When questioned further on this topic, Mencius uses Ox Mountain as an example to point out that external factors play a role in the deterioration of natural and moral tendencies. Ox Mountain was full of trees but, due to its proximity to a nearby town, the trees were constantly being cut down. When the mountain takes a break, it naturally and continuously sprouts new shoots, but these too are consumed by grazing livestock. Anyone who looks at the mountain will think it is barren, but this is not the true nature of Ox Mountain. Mencius compares the mountain to human beings; letting go of one's true heart is comparable to trees and axes. Human nature is not neutral or evil by nature. Human beings become morally sterile when their moral germs are attacked and do not develop properly. All that is deprived will wither, and all that is nurtured will flourish. Mencius's goal in understanding life and moral actions was through understanding human nature, the heart and benevolence, given by heaven. Please note: this is just an example. Get a custom paper from our expert writers now. Get a Custom Essay Both The Bhagavad Gita and Mencius seek to help us in our individual and social development, however, the focus and process for achieving these goals are different. The two texts have different beliefs, for example for Mencius there is no mention of reincarnation and division of man into soul and body, man is an organic whole. The Bhagavad Gita believes in the atman, dehin or soul, which cannot be killed and takes another body after death. He witnesses everything that happens physically and mentally in a person's life. But the soul does not influence a person's actions or emotions; but it is the soul that must be liberated, it is our connection with Brahman. The Bhagavad Gita is spiritual in nature, the focus is on both this mundane and worldly life, centered