Astore, R. A. (2019).

"Unveiling Ultimate Reality in Plato's Allegory of the Cave and the

Bhagavad Gita." Inquiries Journal, 11(09). Retrieved from http://www.inquiriesjournal.com/a?
id=1764

Unveiling Ultimate Reality in

Plato's Allegory of the Cave and
the Bhagavad Gita
By Rocco A. Astore
2019, VOL. 11 NO. 09
 
Abstract
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.  Unsurprisingly, this domain of what is truly real is
1

eternally abiding, displays reality for what it is, and lacks any chance
of alteration, and is anything but fleeting. 2

1
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.

II. Plato’s “Allegory”: A Description and

Analysis
Plato’s “Allegory of the Cave,” begins with an image outlined by
Socrates to Plato’s brother Glaucon, of people, who since childhood,
but not from birth, are in a cave, which surrounds and imprisons
them.  That is, chains bound these people to the walls of their
3

underground abode, and they lack the power to free themselves or

even move their heads about the cave.  Moreover, there is a fire above
4

and behind them, dimly lighting this den, and the things that pass by
this fire, project images of themselves onto the walls of the cave,
leaving these captives to only see the shadows of those things
themselves.  In other words, our prisoners of the cave, merely see the
5

reflections, or copies of the things that pass this ember, blazing in

their subterranean dwelling, not the real sight of those things
themselves.

Next, Socrates continues to describe to Glaucon a scenario regarding

these prisoners; namely, if their chains disappeared, and with the
loosening of these constraints, one of them wanders the cave and
notices that there is an ascent.  This ascent, Socrates claims, is
6

beyond the fire, and the rays of the sun serve as that which guides our
freed prisoner, to emerge from this earthly pit, to behold actual reality,
or that world which the sun brightens, allowing this captive to see the
world for what it is; not merely its shadow.  Lastly, we should note
7

that Socrates does utter to Glaucon, that this realm outside of the

2
cave, would take an ample amount of time to adjust to, and as such it
would not be far from outlandish to claim that our freed prisoner would
start to understand such a world in increments, or by degrees. 8

Now, after glimpsing this realm of truth, Socrates continues to tell

Glaucon, that this escapee, upon returning to the underground cave
would attempt to enlighten the others on the world beyond just the
shadows and images of things.  However, these other captives would
9

ridicule our escapee, and assert that he/she must be lying or mistaken
about what he/she claimed to behold.  As a punishment for this
10

supposed error, on the part of our escapee, Socrates claims, that

he/she would be in danger, facing the threat of death by the others, if
he/she continues to stick to his/her story that there is a world lusher in
detail, more faithful to reality, than only that of the cave. 11

Despite this threat of harm to our escaped cave dweller, Socrates

continues to state to Glaucon that that dweller, who witnessed the
brightness of the world yonder above, must indeed share his/her vision
with those who remained underground. That is because, albeit not fully
enlightened by the rays of the sun, or the eternal realm transcending
our reality, this escapee at least incites, or awakens a new reality to
those who never even thought of its possibility.  In other words,
12

unlike those who proclaim that knowledge must be first placeable in

the soul by the proper instructor, Socrates adheres to the view that
the capacity for knowledge must precede the actual awakening of
such knowledge, without excluding any. 13

One reason as to why Socrates assumes the position that the capacity
for knowledge must precede knowledge itself is that those who assert
that the first condition for the soul’s wakefulness is a masterful
teacher, are akin to those who claim that things are seeable merely
because they are seeable.  Although appearing unproblematic,
14

Socrates would assert that we could equally claim that the power for
knowledge is innate to us, allowing for the extraction of knowledge

3
from the depths of the mind to rise to the forefront of consciousness;
just as we could cogently argue with the same vigor, that that which is
seeable requires some seer’s eye, initially.  Thus, it is for good reason
15

that Socrates continues to reason that it is only those more adept in

the ways of the eternally abiding reality, or the world transcending the
cave, who could guide others along the way outside of the cave, to
experience the beauty of this transcendent realm themselves.

That is, to Socrates, those who possess more of an acquaintance with

the world beyond merely the dark cave, are best fit to guide others,
and share with them the knowledge of the life-giving rays of the true
sun, in the world above.  For, aside from its logical justifiability, and
16

common-sensical appeal, Socrates informs Glaucon that despite their

craving to dwell in the light of the sun all by themselves, it is this
immense passion for the goodness of beauty, that will drive them to
become whom they must become; the philosopher-king and guardians,
or leaders of the Republic’s ideal state.  Hence, Socrates and
17

Glaucon wholeheartedly agree that an education suitable for those

who escape the cave, and intake the glory of the epitome of all reality,
must commence. That is because without proper education, and a
process of intellectual refinement, those who are knowledgeable of
the world external to our dimmed cave below, may use this knowledge
dangerously. 18

Next, Plato shifts his dialogue, to enter into a deliberation concerning

the education required by the fabled philosopher-king and the leaders
of the perfect state, which should center around gymnastics, or the
disciplines associated with harnessing the technical proficiency, or
mastery of the body.  While, at the same time, recommending music,
19

or the study of the muses, to restrain the mind from excess, and in the
process tame the mind to be in harmony with the body.  Lastly, this is
20

to achieve excellence of self, for ultimately the ultimate battle; that of

transcending our earthly existence to someday reach the splendor of

4
absolute reality, accessible to us by inner reflection into the soul via
the contemplating mind, is Plato’s chief concern.  Hence, because, in
21

the end, it is the mind which peers into the soul, to achieve awareness
of its progress from becoming to being, or from spatial and temporal
life, to a transcendent, eternal reality, Plato’s Socrates continues to
detail to Glaucon, studies paramount in the development of the mind. 22

First, the character of Socrates believes that the preliminary to the

initial study to refine the minds of sovereigns and lesser rulers, which
ought to bring forth the idea of Pythagoras’s influence on Ancient
Greek thought, is the analysis of number.  By the examination of
23

numbers, Socrates is aiming to explain the thought processes used to

resolve what appears to be a contradiction; specifically, the problem
of unity and plurality.  In other words, Socrates believes that through
24

the study of numbers, we can help resolve the dichotomy between how
we can think of something as both a singularity and a multitude of
parts, at the same time.

For example, let us, like Socrates, entertain the number “1.”  As
25

understood by Socrates, the number “1” can explain the unitedness of

the one reality we partake in, and the many manifestations of it, that
we are examples of.  That is, Socrates believes that we can
26

coherently account for the multitude of entities we find around us, in

the everyday world, with the abstract and universally surrounding
cosmos, through an investigation of the number “1.”

Now, if we take the number “1,” we can assert that it is singular with
itself, for as an individual number, it must be selfsame, such as to say
“1=1.” Likewise, we can look at “1” as a collection, totality, or sum of
increments leading to the single concept of “1,” through the ideas of
its subdivisions like “.25+.25+.25+.25=1.” However, how are we to
claim that four quarters of “1” can be the same as “1” itself? Simply
stated, we may do so by drawing light to the equivalency between
both four quarters of “1,” in unison, and “1” itself. In other words, on

5
the one hand, although “.25” is identical to itself and not to “1,” it is
nevertheless that in unity, four “.25’s” equal “1.” On the other hand,
this “1,” would then be the same as itself; “1.”

Moreover, we may take an alternate route, and assert that “((.25*4):1)”

which would still leave us with the answer of “1;” for, “1,” and “(.25*4)”
are in equal ratio, as “1.” Hence, whether we take “1=1,” or
“.25+.25+.25+.25=1,” or “((.25*4):1,)” we always wind up with the
same, single “1,” which Plato’s Socrates believes is an example,
helping to show that there is a simultaneous unitedness between the
many instances of what we believe are individual parcels, becoming,
as well as a collective formal being, amalgamated from all these
fragments, conceived in immutable logical abstraction. 27

Afterward, Socrates then invites Glaucon to consider the first study

needed by legislators and the enlightened sovereign, which is
arithmetic, or the application of numbers, through adding, subtracting,
multiplying, and dividing them in abstract relation.  Now, Socrates
28

points out to Glaucon that arithmetic is not the apex of all learning, for
it is not free of certain logical conundrums. These contradictions rest
in the analysis of the operations of numbers which could produce the
same numeric answer, appearing to us both big and small, at the same
instant. 29

In other words, if we take for example “2+1=3” and “17-14=3,” we find

that the same number “3” is both the outcome of addition and the most
significant number in the set “{1,2,3}” while also the smallest resulting
number from the set “{3,14,17}.” As such, we may claim that because
this same “3” is the largest and smallest consequent of both our
adding “1+2,” as well as subtracting “17-14,” there is an aporia, or
confusion when faced with the question of whether this very “3” is the
highest or most minuscule conclusion of our manipulation of numbers,
as just described.  Hence, Socrates informs Glaucon that arithmetic
30

is the first step in gaining knowledge of the absolute reality outside

6
our terrestrial dwelling; however, it is not at the pinnacle of an
education suitable for leaders and the philosopher-king, in the perfect
state, for it is, to a degree, an unstable foundation for attaining the
highest knowledge. 31

Then, Socrates, continues to discuss the importance of the second

study, in his and Glaucon’s quest for the right education for obtaining
knowledge of absolute reality, proper to rulers and the philosopher-
king, and that discipline is geometry.  First, Plato’s Socrates
32

describes geometry as the analysis of sensible objects, via the

application of universal formulae, to translate questions derived from
these sensible objects, into math’s steady and reliable, albeit abstract
terminology.  However, we should recall that Socrates lists geometry
33

as the second study out of four needed to grasp absolute reality, and
thus, it must possess flaws. Unsurprisingly, Socrates does indeed talk
to Glaucon of the flaws of geometry, and like arithmetic, these issues
stem from logical contradictions. 34

That is, one shortcoming of geometry is that it analyzes sensible

objects, subject to alteration, depending on their place and moment in
time, which is odd because it is antithetic to the all-applicable, and
universal formulae geometers use to explicate such sensible
things.  Easily surmised, we may claim that Socrates’s issue with
35

geometry is how could it be that we could examine sensible objects

with conceptual terms, when the former could change, whereas the
latter are eternally accessible to all, regardless of space or time.
Finally, let us next enter the fourth study Socrates details to Glaucon,
as well as that knowledge which surpasses these quadruple canons of
learning, i.e., dialectic. 36

However, before we enter the fourth study of astronomy and even that
which surpasses it in surety, dialectic, attentive readers may wonder
what is the third study between that of geometry and astronomy? Well,
Socrates does address this with Glaucon, and he seems to assert that

7
standard plane geometry, was the variety of the geometric which he
had in mind when proclaiming and explicating the second study
necessary for leaders and the illumined monarch.  That is, the third
37

study which Socrates believes assists the souls of the guardians and
the philosopher-king, to rise toward absolute reality is that geometry
which investigates how objects are in real life, beyond the mere two-
dimensional treatment of such things via plane geometric
equations.  In other words, the studies of such features of objects
38

mathematized, like depth, volume, vertices, contours, and edges all

compose the higher, albeit somewhat controversial mode of geometry,
Socrates believes, would fittingly constitute the third canon needed by
guardians and the philosopher-king of the perfect state. 39

Although Socrates believes that this multidimensional geometry is the

third study, paramount in the development of the mind for the benefit
of the soul, he seems to believe that the lack of expertise and political
support for such mathematics, renders such an esoteric field, to be, at
the moment, lackluster in advancement.  Lastly, we may now
40

entertain Socrates’s and Glaucon’s agreed account of the last study of

astronomy and that which exceeds even its beauty, dialectical
analysis. 41

Now, preceding Socrates’s and Glaucon’s defining and examining of

dialectic, there is a final study that both entertain, to complete the
quadruple disciplines demanded of the leaders of the ideal state,
including the chief amongst these guardians, the philosopher-king.
This study is the canon of astronomy, which Socrates asserts to
Glaucon, serves to encourage the practice of applying mathematics to
the celestial bodies above, as well as to train the student of this study
to look upward to the heavens. 42

Next, insofar as the encouragement to apply mathematics to the

celestial realm goes, Socrates tells Glaucon that this, in a sense, is
the extension of applying mathematical formulae to moving

8
bodies.  Although we may claim that this is reflective of geometric
43

analysis, Socrates would assert that it is; however, he would also

claim that there is one extra feature of astronomy that distinguishes it
from only geometry; namely, the regularity, or harmony displayed by
the heavenly bodies themselves.  In other words, Socrates believes
44

that astronomy, albeit dealing with the application of stable universal

equations to everchanging matter still captures the reliability of the
celestial sphere, of which we people possess no power to alter.
Hence, we may claim that astronomy ultimately aims to study such
heavenly stability, and since we possess no control over the heavens,
it is we who must change our mistaken notions and, at times, our
outdated calculations, to comprehend their movements, never the
heavenly bodies themselves.

Moreover, Socrates’s utterance that the study of astronomy assists in

turning the soul upward, to study the ascent out of this world of sense
to the next world of intellect, we can interpret as meaning that
because it is only the mind which can apprehend matters regarding
the permanency of the cosmic, it is the highest of studies.  That is
45

because Socrates asserts that it is with this knowledge that one can
best contemplate the source of all life, the creator of all perfections,
and the structure of creation’s harmony. 46

One reason why Socrates believes that astronomy is fittest for turning
the mind to the light of the full day of being, which is the final task of
the philosopher-king and the guardians of the ideal state to sentry and
protect, is that such analysis allows us to entertain creation most
purely.  That is, creation’s structure, as displayed through the
47

regularity and stability of celestial motion, such that planets return to

their original positions once during each of their annual cycles, while
revolving, or splitting into periods of light and darkness, each during a
single day, provides evidence to believe that a providence governs the
universe. 48

9
That is because Socrates informs Glaucon that these planetary
motions are the best examples of creation at its grandest scale.  For, 49

the continuousness of planetary motion throughout the ages implies

an order higher than ours, or a harmony arranged by the most
benevolent of creators, who produced such an everlasting system, that
by its power we may place our faith in its orchestrated
continuity.  Finally, following this examination of astronomy, Socrates
50

then informs Glaucon that these studies serve as the most optimal
prelude to obtaining the highest powers of reason, or dialectic. 51

Now, as understood by Socrates and Glaucon, dialectic is that which

captures the very nature, or essence of a thing under question.  That
52

is, Socrates and Glaucon believe that dialectical reasoning is akin to

those who attain ultimate reality, and not just the witnessing of the
light of being, which would be merely the result of just mastering the
quadruple canons of study. Neither is it like the absence of light
altogether, as those stuck in the mere perceptions of the dark cave.
Instead, dialectic, by being able to analyze the root of all things, is the
very inscription of creation itself, and it is this mode of ideation alone
which could decipher the workings of the cosmos.

That is because dialectical reasoning enables us to merge two

opposing notions without contradiction. For example, if we analyze the
phrases “perfectly imperfect,” and “imperfectly perfect,” we will find
that the latter involves a contradiction, negating the possibility of
something being “imperfectly perfect.” On the other hand, we find that
the former, “perfectly imperfect,” although possible, and thus
withstanding full-on critique, would only be identical to itself, and thus
not a true synthesis of opposing operations, capturing an essential
oneness as two compatible and thus equivalent, or at least alike
statements.

However, we may still claim that since neither “perfectly imperfect,”

nor “imperfectly perfect” is trouble-free, and do indeed stand in a

10
frictional relation, when made equal, they like the mathematical truth
that two negative numbers, when multiplied, become a positive
number, will share a commonality. That commonality rests in the idea
that both statements are alike in their estrangement and opposition
from one another, and to one another. Accordingly, in theory, we may
claim that the statements “imperfectly perfect” and “perfectly
imperfect” imply the possibility of unveiling or discovering a source
that we could attribute as that which could posit such a mystery, and
the ultimate reservoir of goodness.  For, that which could conceive,
53

or pose such a paradox, or cosmic riddle, enabled the conditions for

the possibility of knowledge, which is better than never possessing the
chance to attain certainty. Lastly, since what is best is what is good,
and since what is worst is what is evil, what is better must participate
in the good, and thus the engenderer of a chief mortal good,
knowledge, must itself be that which is best, omniscient, optimal,
supreme, or the good itself. 54

Consequently, this dialectical chain of reasoning leads us to the very

reason why Socrates and Glaucon praise this form of knowing; for, it,
as shown above, leads us to the core of anything under examination,
albeit without the ability to tests such analysis with our so-called
empirical sciences.  That is, how can we claim to know anything
55

scientifically unless we establish the first principles of what we are

investigating, which only the dialectic achieves since it is independent
of needing perceptions, impressions, facts, or evidence from the
senses, for us to establish its reality.  Hence, to Socrates and
56

Glaucon the dialectic is pure reason itself, and thus an extraordinary

power reserved for the philosopher-king, to know and execute with
virtuosic precision, with, and in, the spirit of the good itself. 57

In other words, the philosopher-king, Socrates and Glaucon define as

one who must take the reins of power, not out of the love of power,
instead quite the opposite; for the common good of the ideal state, of

11
which this person possesses vast knowledge of in the crystallization
of his/her wisdom of years.  That is, the chief among the guardians of
58

Plato’s Republic is the philosophical potentate, who would instead

not hold power, but knows that because of his/her age and the wisdom
he/she accumulated over the years, is best for the task. 59

As such, it is this leader who is the embodiment of the good of the

state, just as the good of being harbors all instances of becoming. In
other words, it is the philosopher-king whom Socrates believes would
be the most suitable match for the ideal state, as he/she who
ultimately facilitates the continuity of all.  For, just as the beingness
60

of the world above the becomingness of the cave is requisite for the
continuity of the entirety of reality, the philosopher-king takes upon
the burden of the state hesitantly, however, most aptly.  Thus, we
61

may claim that Plato’s philosopher-king embodies both the authentic

humility of the most admirable of genuine philosophers, as well as the
most tactful benevolence of proper leaders. Lastly, this derives from
the fact that Socrates and Glaucon both seem to suggest that the
pristine state is that state, housing leaders who are physically
meticulous, intellectually sharp, reluctant of their stations, mature in
years, as well as upright, or just. 62

However, Socrates and Glaucon close Plato’s “Allegory of the Cave” by

discussing whether all of this is even possible.  That is, could anyone
63

ever honestly say that they emerged from the cave, a philosopher-king,
ready to live in concert with all who are their equals, in readiness to
participate for all time in the goodness of the light of the world above,
which their righteousness helped them to achieve? Quickly stated, the
answer is “yes,” and it is via the spread of education, and the inciting
of the want for knowledge, as well as concern for the well-being of the
body, which allows for a life of justice to unfurl.  That is, when all
64

develop their capacity for the desire of knowledge, for want of all to be
in complete harmony, can the perfect state as that place where

12
ethicality is paramount, becomes real.  Finally, to achieve this end
65

Socrates and Glaucon agree upon rigid rules regarding the

constitutional aspects of the perfect state as detailing specific times
when novices are to go about their education, and even when they
should surpass being initiates, all for the awe-inspiring affirmation of
truth rather than never-ending falsehood. 66

III. The Bhagavad Gita: A Description and

Analysis
“The Song of the Lord,” better known as the Bhagavad Gita,
commences on an allegorical battlefield. During this time, the
spiritual guru, or guide, Krishna, embarks upon a discussion with the
princely Arjuna, to prepare him for war against his kin, which
symbolizes the proverbial self-struggle from being a captive to this
world, to win, and become, an achiever of self-realization, in unity
with Brahman, or that which is the everlasting substratum emitting all
reality.  In other words, it is the objective of Arjuna, to overcome his
67

weariness to battle with his relatives, or better, to master himself, for

the sake of oneness with absolute reality, in a way that consciousness
is still, the senses deadened, the need for worldly interaction nullified,
while still retaining the self as present in life,
harmoniously.  Likewise, it is the role of Krishna to serve as the
68

chaperon of Arjuna from his release from the woes of the transient,
passing, fading, and deceptive world of maya, to recognize reality for
what it is; eternal, ever-present, and all-encompassing.  That is,
69

Krishna’s and Arjuna’s discussion from the onset of the Bhagavad

Gita, poses the question as to how we can achieve spiritual liberation,
enabling us to be in unity with Brahman, allowing for the  Atman, or
selfhood of Brahman, to shine forth in the world, through us. 70

Now, to win such a struggle with the self, to attain unity

with Brahman, hopefully, albeit rare in this life, Arjuna begins to

13
question Krishna on various philosophical topics regarding how he can
go about conquering this world of illusion, to abide in recognition of
absolute reality.  In other words, upon a more in-depth inspection of
71

“The Song of the Lord,” we find that it is not only a dialogue

explicating ultimate reality or Arjuna’s goal which he seeks to learn
how to fulfill, correctly. It is also, through Krishna’s counsel, a path to
discover inquiries concerning how to prepare the self for eternal bliss
or that outcome of breaking this veiled life’s cycle of suffering, to
remain even in the oneness of spiritual liberation, regardless of which
life we happen to be living. 72

In other words, we find two main concerns in the Bhagavad Gita;

namely, how Krishna can advise Arjuna to receive ultimate reality, and
what Arjuna must perform to be fit for such a spiritual event.  Now,
73

the previous question, regarding how Arjuna can receive absolute truth
of identity in Brahman, is attainable through two modes of living,
associated with which type of guna, or specific facet of Atman,
or Brahman  individuated, manifests most innately and actively
through one’s specific atman.  On the other hand, the latter question
74

of the Bhagavad Gita is the inverse of the first question, precisely,

what must the individual harness and hone, to approach absolute
reality, in such a way that he/she is genuinely deserving of such a
mystical joy.  However, let us first examine the three dispositions
75

toward life, as well as which one Arjuna should choose as the

foundation of his life’s ethical maxim, in devotion, and with the
assistance of Krishna’s words.

In the attempt to secure an indubitable path, to obtain ultimate reality,

Krishna instructs Arjuna of the three  gunas, which center around the
concepts of tamas, rajas, and sattva.  As understood by Krishna,
76

these gunas  compose all of reality, including each character, or

personality type of every person.  That is, in the universe of matter
77

and form, known as  prakriti, we find that elements of Purusha, which

14
is the changeless awareness and life-force issuing from Brahman,
sustains all existence, material and immaterial, and is findable in and
throughout all of reality. 78

Now, these dispositions toward life, include the idea that those whose
rational and judging faculties issue most prominently from tamas, or
that which deals with inert matter, or better, the passing world
of maya, including its destructiveness, contemptuousness, and
imperfections, must battle such a grim view of reality, to become
unitive with absolute reality.  Similarly, those whose attitudes toward
79

life, issue primarily from rajas, or the egotistical quest for reward, as

the sole motivator of action, must again, conquer such need for
grandiosity associated with the desire for the mere approval of
others.  However, there is the element of sattva in us all as well,
80

which Krishna advises Arjuna to harness most; for, it is the loving

compassion that extends from egoless commitment to others, to
assist the world, through our own volition, that conditions the atman,
or individual self, to channel the goodness of Brahman, least
challengingly. 81

Although sattva ties to the correct attitude required of those who

seek to accomplish the task of gaining oneness with ultimate reality,
there are also the paths of knowledge and action which all must
choose to apply his/her sattva to, to cultivate awareness of such a
realm.  Indeed, as found in the Bhagavad Gita, Krishna advances the
82

idea that knowledge through the liberating effects of wisdom, as

produced by the total renunciation of the mundane, and the embrace
of the ascetic outlook on life, as a system, or web of cherished and
valuable interconnected lifeforms, unfailingly leads to release
from samsara.  However, Krishna admits that this means to spiritual
83

emancipation, is uneasy, lonesome, and extremely hard to find

resolution in, and Arjuna, as a warrior-prince contemplating the
onslaught of familial battle ahead of him, must instead choose the

15
path of action, which is most fitting for who he is, and the calamity he
must soon face. 84

In other words, a pressing question on Arjuna’s mind, that he seeks to

find refuge from in the utterances of Krishna, is how it can be that he
must embrace the path of action when the path of action before him is
one that involves having to lay waste to his own family?  Although we
85

should keep in mind that this is an allegorical inquiry, one in which

Arjuna grapples with the problem of how he must eviscerate his ego,
to emerge triumphant in union with Brahman, it is still worthy of
exploration. One way in which Krishna draws light to why Arjuna must
embrace the path of action, even if such action may appear nefarious,
is that the demise of Arjuna’s past relations, or better, the death of his
connection to the delusional world of maya, is an illusion too. 86

That is, Krishna informs Arjuna of his metaphysical stance, which is

that nothing genuinely comes into, or fades from existence; instead,
all things are eternal, or that they always were, are, and will be.  That 87

is because Krishna, as a total, or whole  avatar of Brahman,

represents the embodiment of the entirety of existence itself, of which
all things rely upon, and since Krishna is goodness itself, there is a
guarantee that all life, as a whole, will forever continue.  Lastly,
88

Krishna employs his outlook to console, or allay Arjuna’s uneasiness

toward war with his bickering family; for, as condoned by Krishna, the
full avatar of Brahman, it is necessary for the prevalence of
righteousness that Arjuna overcomes all obstacles, including his
distaste for struggle, and his attachment to the belief in death. 89

Krishna’s suggestions regarding how to view death, as an illusion; for

all existence is eternal, whether we progress to a reality above our
terrestrial one or respawn within this plane of reality itself, assists
Arjuna not only in taking charge of the struggle he is to encounter, it
also helps Arjuna assess the value of theory applied via practice.  In 90

other words, if it is so that all of life is everlasting, and that death is

16
nothing more than a wrong notion, we may reaffirm that the struggle of
the soul to recognize our erroneous comprehension of so-called death,
ought to lead to ethical behavior, reflecting such an authentic
understanding.

Thus, we may assert that Arjuna’s objective in warfare, will not be to

lay waste to life, for it is an impossibility that any life could end under
the perspective of the grandest of vantages, Brahman.  Instead, it is
91

to purify our allegorical field of conflict, by purging injustice from our

lives, which the deceptiveness of Arjuna’s family, as well as Arjuna’s
chaotic understanding of Truth, represents.  As such, it is the
92

renunciation of the norms we impose upon ourselves and others, to

clearly envision divine truth, in meditative practice, or selfless
conduct that paves the way for us to see what rests in our hearts, or
the beauty of justice itself, which must always prevail, despite any
gnawing doubts. 93

Furthermore, one reason as to why justice forever quells wrongdoing,

is that Krishna’s promise to Arjuna consists of the fact that karma, or
that which we receive as the result of our dharma, or those actions
we choose to perform in samsara, which all possess moral value,
whether right or wrong, regulates all aspects of reality, as divine
law.  That is because, regardless of our awareness of it, our actions
94

have implications that ripple throughout all of our interconnected web

of existence. As such, we may claim that if Arjuna takes upon the
burden of battle, he will not only succeed, for fighting in the name of
absolute truth, he will also do so blessedly, with the ultimate goal of
surrender into Brahman waiting for him at the close of this
war.  Accordingly, since Arjuna will be battling with the blessing of
95

the universe, as embodied by Krishna, he cannot fail at this obstacle

ahead, for his dharmic  performance will lack any hint of failure, thus
producing a karmic reality that is eternally serene and satisfying to
Arjuna’s soul. 96

17
However, we readers may ask why Krishna’s promise to Arjuna holds
clout. First, it is Krishna who represents Brahman, that eternal and
infinite root of all reality, of which nothing exists exterior to, or
before.  In other words, Krishna qua Brahman is all-encapsulating,
97

and thus immanent, while also transcendent, as the pinnacle, or

summit of all reality.  Thus, because life outside of Krishna
98

ala Brahman, is impossible, we may claim that the power

of Brahman is unmatchable, for Brahman as infinite and eternal is
boundless both in extension and temporality,
necessarily.  Consequently, the power of Brahman is its
99

inextinguishable activity, unbiasedly extending into all aspects of

reality, while also removed, or better, above this plane of delusional
illusion, or maya, by its profound uniqueness, as that which alone is
supreme. 100

Thus, if Brahman is immanent and transcendent, and hence,

surrounds all aspects of reality, both immaterial and material, we may
claim that all duality can only resolve in Brahman.  Lastly, if all
101

duality ends in Brahman and since Krishna is the avatar  of this

entity above and beyond us, it is Krishna’s place, or worthiness, to
ease Arjuna’s qualms, as he contemplates his war ahead. For, it is
Krishna who possesses the moral authority, as the ultimate origin of
existence, to steer Arjuna’s heart toward attaining the crown of
victory, or that remarkable insight attained when we master ourselves,
with humility, through Krishna’s truthful explication of life’s eternal
and divine certainties. 102

From this, Krishna continues to reveal to Arjuna his pure form

as Brahman, however more accurately as Vishnu, the lesser creator
god in the Hindu pantheon.  That is, Krishna refers to himself as that
103

which all of life ultimately relies upon, or Brahma, or that sustaining

god of creation, while also the destroyer of all things, or that
formidable Hindu god, better known as Shiva, and finally, as that

18
loving awareness radiating life into all that is,
or Vishnu.  Symbolically, we may assert that each of these aspects
104

of the Hindu Trinity; Brahma, Shiva, and Vishnu, all serve a purpose

to humanity. 105

Accordingly, it is for this reason that Krishna not only reveals his
awesomeness to Arjuna alone; he further informs Arjuna that since he
is eternal, and thus all of Time already written, it is only the fate of
those waging war against Arjuna that will fittingly perish in
peril.  Finally, we may view this last statement as not so much of an
106

endorsement of war on Krishna’s behalf; instead, it is the oath of

Krishna to Arjuna that if he is to wage war, and cut his ties to our
delusory world of maya, without concern for loss or gain, he will
indeed succeed.  For, it is Krishna, the eternal, who projects,
107

determines, and gazes upon all of Time, and it is his utterances to

Arjuna, that encourages and promises Arjuna that his victory is already
at hand. 108

Alas, we may now enter the second problem posed by the Bhagavad

Gita; namely, what we readers must cultivate as individuals to be
ready, and fit for the promised unitive state with Brahman upon
victory over our rajas, or ego-driven, as well as our tamas, or non-
active selves.  That is, it is Krishna’s advice to Arjuna, that we
109

embrace the harmoniousness of our sattva selves, or that

levelheaded and impartial aspect of our identities allowing us to
detach from the attachments we invest in, when existing in the world
of maya, that “The Song of the Lord” reinvokes. That is because when
we find stillness in our very perspective of prakriti, or a balance
between ourselves as materially real and essentially ideal, we come to
reach our specific atman, or fragment of Brahman’s Atman shining
out from us, within, and in the process, we with neither being nor non-
being reflect Brahman’s light into our daily lives. 110

19
As such, we may claim that harnessing sattva  constitutes a
necessary step in reaching the abode of Krishna, the heart of Vishnu,
or that lovingly creative deity, constituting the core of the Hindu
Triune God.  Lastly, let us further discover how the message behind
111

the Bhagavad Gita, calling us to see our sworn reward, resting in

futurity, when we master ourselves to be in oneness with the
Godhead, Brahman, closes.  That is, let us unpack that moment in
112

which our life’s battle ceases, and the understanding of glory

resonates in us, as found in the last chapters of Arjuna’s struggle
alongside Krishna’s consoling counsel. 113

Now, just before we explore the close of the Bhagavad Gita let us

first address the oddity of its sixteenth chapter, as stated by the
commentator Easwaran, which addresses those forces inhabiting the
universe, both lawful and lawless, and how our sattva-guided actions
dispel the doom impending for those of tamas, and the many
of rajas.  First, as alluded above, those whose hearts are pure, and
114

who put a substantial stake into achieving unity with Brahman  via

Krishna, as vicar of Vishnu’s dwelling of bright and everlasting
goodness, who follow the direction of sattva, will never taste
death.  Antithetically, those who live atheistically, or better,
115

lawlessly, with full obedience to the morbid outlook of tamas, will

face at best a purgatorial state, but, more commonly, a hellish realm in
which the karmic punishments of wrong dharma, consume
their atman, so much so that those of tamas  evolve backward to a
more infantile state of existence and consciousness.  Lastly, it is
116

those of rajas who will most likely reel around the wheel

of samsara  again, to try once more at enlightenment in our earthly
realm, due to their goodhearted however ego-centric morality. 117

Entering the close of the Bhagavad Gita, we readers find Arjuna’s

trust in Krishna’s counsel confirmed. That is, Arjuna now possesses
mindfulness of the true mission before him; quelling his very own

20
anxieties, executing the will of the cosmos that he succeeds through
all his difficulties, with the purest of hearts, as awakened by Krishna’s
love.  Thus, the close of this epic, resolves with Arjuna’s triumph over
118

his self-imposed, or self-willed uncertainties, to envision with the most

excellent clarity, his life in futurity, in the allegorical home of Krishna’s
shining kindness.  In other words, Arjuna, by sticking to the path of
119

impartiality, or the denial of ascetic denial, as well as prideful

opulence, now knows that his actions he performs in the name of
Krishna will never fail and will overcome all hindrances to his spiritual
success.  Finally, we may assert that union with Brahman via
120

Krishna is what Arjuna achieves at the close of the Bhagavad Gita.

For, Arjuna, at the end of “The Song of the Lord,” emerges as a
sovereign, who freely acknowledges the love of
Krishna, avatar  of Brahman, and by his acceptance of such ardor,
bolsters himself to further place his faith into existing as a devoted
subject to the moral laws of ethical action, barring any foe from being
too mighty. 121

IV. Plato’s “Allegory of the Cave” Alongside

the Bhagavad Gita: Depicting One and the
Same Absolute Reality
Thus far, this piece attempted to explicate and examine main points in
both Plato’s “Allegory of the Cave,” and the Bhagavad Gita. Now, this
present writer intends to make direct comparisons between the two,
and in the process assert that both pieces uphold the same belief in
the same ultimate reality.

First, if we refresh ourselves of Plato’s dialogue, we find like in

the Bhagavad Gita’s Arjuna, there is a character, the escaped cave
dweller, who faces challenges at hand; namely, how to go about
learning the reality outside of the cave, and how to share this
knowledge with others still underground.  In other words, we find in
122

21
both the “Allegory of the Cave,” and “The Song of the Lord,” two
personalities who initially face a dangerous fate, the possibility of
death, at the hands of those closest to them; the freed dweller’s
cohorts from the cave, and Arjuna’s own family.  As such, we may
123

claim that one similarity between this Platonic masterpiece and Hindu
literary staple, is that both depict characters who are not only fearful
of their fates, but also driven to correct those close to them, so that
they may turn more aware of ultimate reality themselves, and bolster
those around them in the process. 124

Another similarity shared between Plato’s “Allegory of the Cave,” and

the Bhagavad Gita is that both assert a belief in mastering one’s mind
and body, or harnessing one’s share of prakriti to attain harmony of
the soul, or make room for one’s atman to shine forth into the world
brightly, as being possible.  That is, we find in both seminal texts the
125

idea that human perfection is achievable via our effort to grow

accustomed to such perfection.  We readers may notice this when we
126

reveal the latent content of Plato’s depiction of the sun’s light as that
which escapees of the cave must adjust to, through the proper
education, suited of guardians and the philosopher-king, to overcome
all strife, as a virtuoso of mind and body, to make way for the
flourishing of the soul.  Likewise, we may derive the same underlying
127

meaning from Arjuna, who must clarify his self-understanding and his
understanding of the world through the guidance of Krishna, to peel
away his attachments to name, form, and the material, so that he may
possess ample spiritual room, to find how to shine his spiritual light
into the world, most serenely. 128

Furthermore, if we readers look into the attitudes associated with

Plato’s philosopher-king as well as the character of Arjuna, we find
that Arjuna fits the role of such a monarch. That is because, as Plato
asserts, the philosopher-king, akin to Arjuna, would hesitantly take
upon the mantle of power destined for such a leader.  One reason
129

22
why we may make this comparison is that Arjuna initially shies away
from the necessity of battle, that he must embark upon, to realize that
he is indeed the best ready to rule over his family’s
domain.  Similarly, we find that the fabled philosopher-king in Plato’s
130

“Allegory of the Cave,” is first amongst the guardians of the Republic’s

ideal state, and as a dedicated philosopher, he/she would be reluctant
to reign, for he/she would know that such power could be corruptive,
to maintaining the soul’s righteousness.  Thus, we find in both
131

characters, the archetype of one who is suitable for the formidability

of ruling a nation; however, we also find one who is not yet
knowledgeable of that fact, and, therefore cautious of attaining such
strength.

Next, we also may find a likeness between Plato’s allegorical cave as

well as the Bhagavad Gita, for both works describe the condition of
most, such as those of the forces of  tamas, and all the cave dwellers
save one, as existing in worlds shrouded by falsehoods and the
suffering which results from them.  That is, we may find in both
132

philosophical texts the common theme of everyday, mundane reality,

as being in a constant state of flux, ephemeralness, and thus, decay,
as well as the pains endured by those, knowingly or not, who can only
conceive and choose to remain in such a shadowed
existence.  Accordingly, we may assert that those who live
133

by tamas  energies alone are akin to Plato’s unreleased prisoners of

the cave, since both live in falsity, stuck only to the material world,
and unaware of their sorrows, in this life or the recurring one, as fated
by samsara’s procession. 134

However, we may also posit that Plato’s “Allegory of the Cave,” and
“The Song of the Lord,” make space for placing faith in a world
superior to the cave, or from samsara’s eternal reel, by maturing to
reach unity with the pinnacle of all reality; the sun above the
enlightened world, or, in Vyasa’s dialogue, Brahman.  This thread of
135

23
hope, findable in both philosophical dialogues describe this unitive
state as true, ultimate, or absolute reality, which is universally
accessible to all, imminently transcendent, transcendently immanent,
as well as eternal, necessary for the sustenance of all, and good.  In
136

other words, both Plato and Vyasa seem to agree that their respective
works depict an order higher than our ordinary, day-to-day lives, which
is everlasting, supreme, and all-encompassing, while most requisite for
the continuity of every degree of reality, rendering this source of all
reality to be perfectly good.  Hence, both masterpieces focus us
137

readers on a reality that, once accomplished, fulfills our souls entirely,

and that unity with this realm better than ours paves the way for us to
bask in its immense light of goodness, forever in its eternity after our
earthly lives. 138

Moreover, and as alluded above, Plato’s “Allegory of the Cave,” and

the Bhagavad Gita, agree on the same qualities or attributes of
absolute reality beginning with the idea that it is eternal. Now, by
eternal, Plato’s dialogue and this Hindu scripture understand a reality
which never was, is, or will be; that is, ultimate reality, as everlasting,
is exempt from possessing a past, present, or future; instead, it is
universally timeless, and thus, changeless.  In other words, a
139

significant similarity between the one absolute reality that Plato’s and
Vyasa’s dialogues portray is that this realm is immutable or exempt
from any change.  That is because both reveal an ultimate reality as
140

being that which stands outside the changeable, while also

constituting the entirety, or the origin, continuance, and resolution of
all vacillating lower levels of existence, necessarily. 141

Next, the “Allegory of the Cave,” and “The Song of the Lord,” possess
another affinity; namely, describing absolute reality as both
transcendently imminent and imminently transcendent. In other words,
we find in these two dialogues that ultimate reality permeates
throughout all life; that is, the ubiquitous rays of Plato’s sun, and the

24
gaze of the deified Brahman, are ever-present, pervasively appearing,
to a degree, within all that is.  At the same time, Plato’s and Vyasa’s
142

tales, attribute a uniqueness, or a distinctness to the sun

and Brahman, respectively, fashioning it to be above and beyond
mundane life, and that although it is within all, it alone stands above
all as that reflection of the totality of all who participate in its passion
and love for humankind. 143

Hence, on the one hand, the sun, or Brahman, as omnipresent is

immanently transcendent, as the sole entity that is everywhere in
essence yet absent, or posterior to our sensible sphere of perception.
Simultaneously, on the other, we find that as supremely outranking all
reality, it is the allegorical sun, or Brahman, which, in essence,
disperses down to all states of existence below it, manifesting, or
breathing life, into every facet of the cosmos, for it to be. Thus,
whether we entertain Plato’s “Allegory of the Cave,” and the sun’s
primary role, as understood allegorically, and subtly, or the fabled
Vyasa’s Bhagavad Gita, with its depiction of the
supersensible Brahman, animating all it trickles into, we find that
ultimate reality is transcendently immanent too. 144

Furthermore, we find in Plato’s “Allegory of the Cave” and

the Bhagavad Gita, the idea of a most necessary being, which is
requisite for explaining the continuity of all reality and existence. Now,
as stated above, we find that Brahman, as well as Plato’s sun
illuminating all that is under it, is omnipresent, in essence. By this, we
should understand that both the “Allegory of the Cave,” and “The Song
of the Lord,” by asserting an all-pervading power, leave open the
opportunity for us to interpret both texts as comprehending an
ultimate reality, which is entirely active. As such, since the sun is
ever-present, and Brahman all-seeing, we may safely assume that
Plato and Vyasa imagined ultimate reality to be ceaseless.  For, the
145

experiential fact that all existence continues, regularly, implies that

25
Plato’s sun, or Vyasa’s Brahman, possesses the utmost strength,
since only it must be everywhere, all at once, to provide us with a
causal narrative as to how our sense of the world, although not
guaranteed, is constant and assumable, since it is stably predictable.
Finally, let us now assert how it is that the “Allegory of the Cave,” and
the Bhagavad Gita, share in the belief that this sustaining force, or
ultimate reality itself, is benevolent, or of the perfect kindness.

As just mentioned, if we further peel, or unveil the meaning of ultimate

reality in Plato’s and Vyasa’s esteemed texts, we find that both share
in the belief that the active power of absolute reality, issuing from the
sun and Brahman, is of the utmost goodness.  Although to our
146

modern ears, this may ring odd, for woes, sorrows, ignorance, and
pains surround our daily lives, we should give a chance to these
masterpieces’ understanding of perfection. That is, both the “Allegory
of the Cave,” and the Bhagavad Gita, help us to reevaluate our so-
called knowledge of the nature of what we consider as constituting
compassion. 147

First, Plato and Vyasa share in the fact that their philosophical
dialogues assert that because there is an aspect of the sun
or Brahman which sustains all life, we may assert that there are
implications that, ultimately, reveal that both writers believed that the
chance to be must be better than never possessing a chance to exists
at all.  As such, since it is the place of either of these forces to
148

lengthen the regular flow of life found throughout our universe, we may
assert that they are benevolent for they enabled the possibility for
existence to arrive in our cosmic order, of which we are living
proof.  Hence, just as Brahman’s all-encapsulating conscious stare,
149

is requisite for the continuation of reality, so is Plato’s sun requisite

for the functionality of our ability to see past the world of the cave;
thus, both seminal writings feature a reliance on an ontological entity.
This ontic being whether Brahman  or the sun, also appear to we

26
readers as goodness itself; for without these foundational presences,
nothing would be or be conceivable, to borrow a notion from Spinoza. 150

In sum, it is the belief of this present writer that this section neatly
surmises for we readers why we should posit that Plato’s “Allegory of
the Cave,” as well as the Bhagavad Gita are describing the same
ultimate reality, for both acknowledge that absolute reality possesses
attributes or qualities all to its own. In other words, when we
contemplate, or meditate on both of these influential works of
philosophical expertise, we find that they expound that the reality
well-beyond our worldly affairs, is, ultimately, eternal, within and
beyond all that is, magnificently powerful, necessary for the continuity
of life, and finally, of the utmost perfection, as displayed by its all-
providing goodness.

V. Conclusion
This present essayist intended to describe, analyze, and provide
readers with an overview of the major themes running throughout both
Plato’s ‘Allegory of the Cave,” and Vyasa’s “The Song of the Lord,”
better known as the Bhagavad Gita. By providing readers with such a
summary, it was also the desire of this present writer to situate how
we thinkers may go about comparing these two masterpieces.

Next, via direct comparisons, as well as arguments justifying why this

present author believes these two philosophical dialogues are
attempting to unveil the same ultimate reality, it was the concluding
want of this present essayist, to shine a light not only on their
sameness but to invite wonder as to why they are strikingly parallel.

References

27
Bach, Marcus., Major Religions of the World: Their Origins, Basic
Beliefs, and Development (Nashville: Festival Books., 1977)

Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri Press.,

1961)

Guthrie, W.K.C., A History of Greek Philosophy IV Plato: The Man and

His Dialogues Earlier Period (Cambridge: Cambridge University Press.,
1975)

Plato., G.M.A. Grube trans., The Republic  as found in Plato: Complete

Works (Indianapolis: Hackett Publishing Company, Inc., 1997)

Russell, Bertrand., The History of Western Philosophy (New York:

Simon & Schuster., 1972)

Spinoza, Benedict De., Edwin Curley trans., Ethics (New York:

Penguin Books., 1996)

Sri Chinmoy., Commentary on the Bhagavad Gita: The Song of the

Transcendental Soul (New York: Rudolf Steiner Publications., 1973)

Endnotes
1.) Russell, Bertrand., The History of Western Philosophy (New York:
Simon & Schuster., 1972)., 120-121 & Sri Chinmoy. Commentary on
the Bhagavad Gita: The Song of the Transcendental Soul (New York:
Rudolf Steiner Publications., 1973)., 60.

2.) Ibid.

3.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 514a-c.

28
4.) Ibid.

5.) Ibid., 515a-b.

6.) Ibid., 515c-e.

7.) Ibid.

8.) Ibid., 516a-b.

9.) Ibid., 516c-d.

10.) Ibid., 517a-c.

11.) Ibid.

12.) Ibid., 516c-d.

13.) Ibid., 518b-e.

14.) Ibid., 518b-e, 519a-b.

15.) Ibid., 518d-e.

16.) Ibid., 519a-d.

17.) Ibid., 517d-e.

18.) Ibid., 518e-519a-b.

19.) Ibid., 522a.

20.) Ibid.

21.) Russell, Bertrand., The History of Western Philosophy (New York:

Simon & Schuster., 1972)., 108, 121.

22.) Ibid.

29
23.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:
Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 522c-e & Russell, Bertrand., The History of Western
Philosophy (New York: Simon & Schuster., 1972)., 35.

24.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 524e-d.

25.) Ibid., 524e-525b.

26.) Guthrie, W.K.C., A History of Greek Philosophy IV Plato: The Man

and His Dialogues Earlier Period (Cambridge: Cambridge University
Press., 1975)., 522-523.

27.) Ibid.

28.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 527a-b.

29.) Ibid., 524c-525b.

30.) Ibid.

31.) Ibid., 525a-526d.

32.) Ibid., 526c-527a.

33.) Ibid., 527a-d.

34.) Ibid.

35.) Ibid.

36.) Ibid., 527d-528a.

30
37.) Ibid., 528a-e.

38.) Ibid.

39.) Ibid.

40.) Ibid.

41.) Ibid.

42.) Ibid., 528e-529b.

43.) Ibid., 529c-e.

44.) Ibid., 529d-530c.

45.) Ibid.

46.) Ibid., 530d-531e.

47.) Ibid., 529d-530c.

48.) Ibid., 529d-531e.

49.) Ibid.

50.) Ibid.

51.) Ibid., 532a-c.

52.) Ibid.

53.) Guthrie, W.K.C., A History of Greek Philosophy IV Plato: The Man

and His Dialogues Earlier Period (Cambridge: Cambridge University
Press., 1975)., 506-507.

54.) Ibid.

31
55.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:
Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 533c-e.

56.) Ibid., 532a-c.

57.) Ibid., 534a-535a.

58.) Ibid., 538d-540c.

59.) Ibid.

60.) Ibid., 533e-534c.

61.) Ibid., 521a-522a.

62.) Ibid., 535a-e.

63.) Ibid., 537d-538c.

64.) Russell, Bertrand., The History of Western Philosophy (New York:

Simon & Schuster., 1972)., 109.

65.) Ibid., 108-109.

66.) Ibid., 115-116, 118-119.

67.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 17, 24.

68.) Ibid., 26-27.

69.) Ibid., 27-28.

70.) Ibid., 26-27.

71.) Ibid., 9-10.

32
72.) Ibid., 17:27-28.

73.) Ibid., 71-72, 75-76.

74.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 15:12-15:15 & Bach, Marcus., Major Religions of the
World: Their Origins, Basic Beliefs, and Development (Nashville:
Festival Books., 1977)., 19.

75.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 26-27 & Sri Chinmoy., Commentary on the Bhagavad
Gita: The Song of the Transcendental Soul (New York: Rudolf Steiner
Publications., 1973)., 56-58.

76.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 102-103 & Sri Chinmoy., Commentary on the Bhagavad
Gita: The Song of the Transcendental Soul (New York: Rudolf Steiner
Publications., 1973)., 59.

77.) Sri Chinmoy., Commentary on the Bhagavad Gita: The Song of the

Transcendental Soul (New York: Rudolf Steiner Publications., 1973).,
59-64.

78.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 37-38, 43-44.

79.) Ibid., 44-45.

80.) Ibid.

81.) Ibid.

82.) Ibid., 47-48.

83.) Ibid., 24.

33
84.) Ibid., 5:2-4.

85.) Ibid., 74-75.

86.) Ibid., 27-31.

87.) Ibid., 8:3-14.

88.) Ibid., 8:3-14, 112.

89.) Ibid.

90.) Ibid., 6:3-5, 18:70-74.

91.) Ibid., 8:3-14.

92.) Ibid., 74-75.

93.) Ibid., 18:70-74.

94.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 24 & Bach, Marcus., Major Religions of the World: Their
Origins, Basic Beliefs, and Development (Nashville: Festival Books.,
1977)., 19-20.

95.) Ibid., 206

96.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 12:20 & Bach, Marcus., Major Religions of the World:
Their Origins, Basic Beliefs, and Development (Nashville: Festival
Books., 1977)., 19-20.

97.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 213, 229, 18:54-59.

98.) Ibid., 18:54-59.

34
99.) Ibid.

100.) Ibid. 18:53-65.

101.) Ibid., 17, 9:17-19, & 9:30-34.

102.) Ibid.

103.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 163-164 & Bach, Marcus., Major Religions of the World:
Their Origins, Basic Beliefs, and Development (Nashville: Festival
Books., 1977)., 19-20.

104.) Ibid.

105.) Ibid.

106.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 74-75, 13:31-33, & 18:45-46.

107.) Ibid., 74-75.

108.) Ibid., 72-75.

109.) Ibid., 14:1-10.

110.) Ibid., 30, 15:3-5, 15:14-20.

111.) Bach, Marcus., Major Religions of the World: Their Origins, Basic

Beliefs, and Development (Nashville: Festival Books., 1977)., 19-20.

112.) Ibid., 18:36-40, 18:45-47, & 18:56-74.

113.) Ibid., 16:6-22

114.) Ibid.

35
115.) Ibid., 16:6-22, 18:36-40, 18:45-47, & 18:56-74.

116.) Ibid., 16:19-22.

117.) Ibid., 16:1-8.

118.) Ibid., 18:56-74.

119.) Ibid.

120.) Ibid.

121.) Ibid.

122.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 516c-517c.

123.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 73-75.

124.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 516c-517c & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 73-75.

125.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 516c-517c & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 24, 26.

126.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 515e-516b & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 87.

36
127.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:
Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 521b-522b & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 85-87.

128.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 85-87, 170-172, & 9:26-32.

129.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 540b-d & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 21-22.

130.) Eknath Easwaran trans., the Bhagavad Gita (California: Nilgiri

Press., 1961)., 18:73-74.

131.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 540b-d.

132.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 515b-e, 518b-e, & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 14:8-10.

133.) Ibid.

134.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 515b-e, 518b-e, & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 14:8-10, & Bach, Marcus., Major
Religions of the World: Their Origins, Basic Beliefs, and
Development (Nashville: Festival Books., 1977)., 20.

37
135.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:
Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 514a-b, 516c, 517c-d, 518b-e, & Eknath Easwaran trans.,
the Bhagavad Gita (California: Nilgiri Press., 1961)., 8:3-17, & Bach,
Marcus., Major Religions of the World: Their Origins, Basic Beliefs,
and Development (Nashville: Festival Books., 1977)., 20.

136.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 514a-b, 516c, 517c-d, 518b-e, & Eknath Easwaran trans.,
the Bhagavad Gita (California: Nilgiri Press., 1961)., 8:3-17.

137.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 514a-b, 516c, 517c-d, 518b-e, & Eknath Easwaran trans.,
the Bhagavad Gita (California: Nilgiri Press., 1961)., 149-150.

138.) Ibid.

139.) Russell, Bertrand., The History of Western Philosophy (New

York: Simon & Schuster., 1972)., 120-121 & Eknath Easwaran trans.,
the Bhagavad Gita (California: Nilgiri Press., 1961)., 211-214, 13:12-
18.

140.) Ibid.

141.) Ibid.

142.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 515d-516b, & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 150, 164, 169, 9:4-11.

143.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,

38
1997)., 516a-c, 517b-e, & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 24-25, 203-206, 11:5-22, & 11:32-
33.

144.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 516a-c, 517b-e, & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 24, 8:17-26.

145.) Russell, Bertrand., The History of Western Philosophy (New

York: Simon & Schuster., 1972)., 121 & Eknath Easwaran trans.,
the Bhagavad Gita (California: Nilgiri Press., 1961)., 24.

146.) Plato., G.M.A. Grube trans., The Republic  as found in Plato:

Complete Works (Indianapolis: Hackett Publishing Company, Inc.,
1997)., 516a-c, 517b-e, & Eknath Easwaran trans., the Bhagavad
Gita (California: Nilgiri Press., 1961)., 203-206.

147.) Ibid.

148.) Ibid.

149.) Ibid.

150.) Spinoza, Benedict De., Edwin Curley trans., Ethics (New York:

Penguin Books., 1996)., 1p15.

39