Similarities in Plato Ethics (The Republic’s virtues) and the Bhagavad Gita Morals?!
Un-believable, isn’t it?! Especially since the two countries; Greece and India are so far apart, geographically and culturally…
The Republic was written between the 3rd-4th centuries (BCE) while Bhagavad Gita was written centuries before that!
This book (The Republic) was written by the famous Greek philosopher, Plato (428 -327 BC), also known as one of the founders of Western religion and spirituality.
As Socrates key disciple, Plato inherited from him a line of thought resembling that of Pythagoras (Socrates’s great teacher). Especially incase of ‘metempsychosis’; a concept of the Soul’s reincarnation on the death of the body.
And this very classic ‘the Republic’ , delights with its perspective on Plato Ethics closely resembling to that of the Bhagavad Gita Morals.
This could possibly be, as the great mystic Pythagoras, has been was rumoured to be trained by Egyptian priests, Persian Magi and Hindu sages.
In the Republic, Plato minutely dissects the nuances of Justice in the voice of his teacher, Socrates. Through his elaborate debates with his companions, Plato clarifies the role of Personal and Social Justice in a Nation.
The Plato Ethics on the below mentioned 3 points are similar to that of the Bhagavad Gita:
- The Tripartite Soul (similar to Bhagavad Gita’s Gunas: Sattva, Rajas Tamas)
- The Cardinal virtues. (Similar to the qualities of a virtuous person (Dharmic person) in the Bhagavad Gita)
- The concept of Justice and division of labour (similar to Bhagavad Gita’s Swadharma)
An explanation of the similar points between the ancient Bhagavad Gita and the relatively recent Plato Ethics
Written in times of Athen’s degeneration, Plato among other Greek philosophers, was moved to think of a solution to its rabid individualism.
Similarity One: Elements of the Tripartite Soul
1. Plato Ethics Tripartite Soul (similar to Bhagavad Gita Gunas: Sattva, Rajas Tamas)
Plato believed that a human soul comprised of three parts, Reason, Spirit and Appetite.
The first part, Reason (logistikon) is that part of the Soul which is wise, self-controlled and harmonious. This balanced part is full of truth and completely at peace with itself.
Next, Spirit (thymoeides) is that part of the Soul that loves action and restlessly thrives on challenges. Moved by passion, this part of the Soul can take on flights of rage or courageous missions with equal ease.
Finally, Appetitive (epithymetiko)– the last part, is the one that seeks to satiate essential needs like hunger/thirst and also unnecessary bodily pleasures, satisfaction and ease. Let loose these can take over a man and make appetitive pleasures the sole objective of his life.
Plato’s Ethics say that a Just man will set his internal life in order by correctly binding these three elements within him.
Reason will be his charioteer, guiding the other two elements of the Soul represented by the white horse (Spirit) and black horse (Appetite).
Now, Plato takes this analogy further and compares the Tripartite Soul to the 3 stratas of the society:
Rulers who predominantly operate out of Reason.
Warriors who operate out of the element of Spirit.
And the Rest of the productive population (traders/labourers/carpenters/plumbers/masons) operating from the platform of Appetite.
According to him, a society would be ‘Just’ when all of its (societal) elements operate in harmony with non-interference.
A warrior’s ‘Spirit’ element must subordinate both his Reason/Appetite elements so he can effectively defend his nation. But if he lets Reason or Appetite rule him, then there would be chaos.
Similarly, if a Ruler gives in to his appetitive instincts, wasting the nations resources for his personal pleasures, then there would be chaos.
2. The Bhagavad Gita’s Tripartite Gunas
As per the Bhagavad Gita morals, Prakriti (Nature) has 3 Gunas (elements/virtues) —Sattva, Rajas, Tamas.
The Maya of these three Gunas (virtues/qualities) bind the human Soul to the body while competing for dominance.
Read all about Sattva Rajas and Tamas Gunas here
Sattva is the highest of these qualities, full of wisdom, purity, illumination and joy. This virtue ought to be nurtured for the highest level of personal justice and perfection.
Rajas gives rise to passion, a thirst for action, challenge, achievement and also greed. Its best to re-direct this guna into positive and energetic endeavours.
Tamas is the darkest of Gunas leading to endless cravings, indolence, delusion and lethargy.
To be the very best version of ourselves, The Bhagavad Gita urges us to inculcate a Sattvic attitude, subordinate Rajas and discard Tamas.
From the Societal point of view, the Bhagavad Gita places Sattva as a pre-dominant guna in Brahmans, Rajas guna in the Kshatriyas and Rajas-Tamas gunas in the rest of the communities.
Plato’s Reason corresponds to Sattva in a way that it spells out balance, harmony, wisdom and truth. He says this must be the pre-dominant quality of a Ruler.
Plato’s Spirit corresponds to Rajas in a way that it is the red-blooded emotive, active part of us. Combative, high on adrenaline, with excesses of action and emotions like anger, lust, greed, ambition etc. Plato calls for this as the pre dominant quality in warriors
Plato’s Appetite has a close resemblance to Tamas, in its insatiable pursuit of pleasures and inclination to live on the animal plane.
Similarity Two: Cardinal Virtues
Plato’s Four Cardinal Virtues, (Similar to the qualities of a virtuous person (Dharmic person) in the Bhagavad Gita)
Plato’s four cardinal virtues are the four virtues of mind and body regarded as essential for living a virtuous life.
These as put forth by Plato in his book Republic are Prudence, Fortitude, Temperance and Justice.
Plato- Ethics say that the first 3 virtues ultimately culminate into the fourth virtue of Justice. This holds true for both, a Just Person as well as a Just Society.
1. The Four Cardinal Virtues (Plato Ethics), also detailed in the Bhagavad Gita
1. Plato ethics Virtue 1: Prudence (Wisdom)
Prudence means wisdom, foresight, the ability to decide on the right action at the right time, to govern and discipline oneself by the use of reason.
According to Plato’s ethics, Wisdom is ‘Prudence in counsel’. He says this form of wisdom, practical knowledge, guides us through day-to-day decision making on a personal level. It is unlikely that it would belong to the ignorant or stupid dispositions.
On a community level, Plato Ethics say that the virtue of Prudence mostly resides with a small percentage of people with leadership qualities, usually, the Guardians of the State. Prudence or Wisdom gives them the ability to ground a nation on sturdy progressive principles.
Plato ethics identifies this as the first virtue leading upto Justice, which is the main theme in the Republic.
2. Plato Ethics Virtue 2 : Fortitude
Also known as courage, forbearance, strength, endurance, Fortitude is that ability that helps one to confront fear, uncertainty, and intimidation and yet keep going on.
Plato identifies this as the second virtue in an individual and a society that helps him fight tangible enemies who try to intrude, attack and plunder a home or a state.
Also, Fortitude is the very virtue that fights the intangible enemies of failure, despair, disappointment, dejection, hopelessness etc.
On a community level, Plato Ethics says that this Cardinal Virtue mostly belongs to that part of the community that takes the field, fights for and defends the State. Hence, they must be trained with the right education and the right temperament.
Plato’s Ethics in the Republic quotes about Fortitude…
‘Courage means preserving something. It is that conviction inculcated by lawfully established education, about the things that may rightly be feared … preserving it in all circumstances, always and never abandoning it. whether under the influence of pain or of pleasure. Of desire or of fear…’
Its clear that, over and above Perseverance, Fortitude must also consist of a correct understanding of what should be feared and what should not be. Read all about Bhagavad Gita’s Karma Yoga here
3. Plato Ethics Virtue 3 : Temperance
Also called self- restraint, self-control, discretion or moderation, Temperance is the third cardinal virtue of Plato ethics.
In the words of the Republic,
‘Temperance means some kind of orderliness, a control of certain appetites and pleasures. When people use the expression ‘master of oneself’ they point the same way.’
What this means is that within every man’ soul, there is a higher part and a lower (instinct). If the higher part of man’s soul has the lower instincts under control, he is called a master of himself . But, incase of the opposite, the man becomes an intemperate slave to his instincts.
So, to be a ‘master of self’, temperance must rule one’s choices.
Plato Ethics says Temperance and Harmony have some kind of resemblance.
Prudence and Fortitude are concentrated in certain sections, but Temperance can prevail throughout people irrespective of wisdom, bodily strength, wealth etc. Read all about developing willpower, teachings from Bhagavad Gita here
4. Plato Ethics Virtue 4 : Justice
Justice, is the last Cardinal Virtue to which the Republic is literally dedicated to.
The book revolves around building a comprehensive idea of justice and on differentiating just from unjust behaviour in an individual and society.
Justice or fairness is referred to as ‘Dikaisyne’, (Greek word meaning righteousness).
So, he starts off by defining some features of Justice :
Justice cannot mean giving every man his due. Otherwise, a just man would be vengeful with his enemies and good with his friends. And that would be wrong as it is not ok to harm anyone.
A just man would never be guilty of sacrilege, theft or treachery; to his friends or to his country.
A man of justice would never break faith by not honouring his oaths and agreements.
A just man would not engage in adultery, dishonour his father or mother or fail in his religious duties.
A man of justice would not create societal strife by asserting unlawful authority. He would not cause societal confusion by restraining any part of his soul to rise up against another.
According to Plato, excessive assertion of selfish desires and pleasures, can cause societal discord.
Thus, Justice is social consciousness of one’s role, so that general harmony can prevail.
2. Bhagavad Gita Morals or Cardinal Virtues
Bhagavad Gita Moral verses on Prudence (Wisdom), Fortitude, Temperance and Justice
In these Bhagavad Gita verses one can get a clear picture of the Cardinal virtues or Ethics that Lord Krishna loves in his devotees. The Cardinal Virtues (Plato Ethics) are covered in these select verses.
Learn all about Dharma and Sanatan Dharma Tenets here…
Steady Wisdom belongs to the one who is not perturbed by adversities, does not crave pleasures, does not get fearful angry or unduly attached. (The Gita : Chapter 2, Verse 56)
The one who does not agitate the world, nor gets agitated by it, and is free from (excesses of emotions like) joy, fear, envy, anxiety (The Gita, Chapter 6, Verse 15)
Humility, unpretentiousness, non- injury, forgiveness, uprightness, service of teacher, purity, steadfastness, self -control (The Gita, Chapter 13, Verse 8
Serenity of mind. good -heartedness, purity of nature (The Gita Chapter 17, verse 16.)
Wisdom is of that one who knows the path of work and renunciation, who knows what ought to be done and what ought not to be done, who knows what is fear and fearlessness, bondage and liberation. (The Gita Chapter 18, Verse 30)
The one who withdraws his senses from sense- pleasures like a tortoise that draws in its limbs. his wisdom becomes steady. (The Gita Chapter 2 Verse 58)
Learn what Bhagavad Gita says on how to develop willpower and how to make ethical decisions
Fearlessness, purity of heart, constancy in Yoga, steadiness in gaining knowledge and studying scriptures, charitable, austerity, straightforwardness and practise of sense -control (The Gita Chapter 16, Verse 1)
The one who hates no one, is friendly, forgiving and compassionate to all, is without egoistic attachments, and is balanced in pleasure and pain (The Gita Chapter 6, Verse 13 )
Always content and steady in meditation, full of conviction, self-controlled, with his mind and intellect dedicated to Me (The Gita Chapter 6, Verse 14)
Learn all about Mantra Meditation and its benefits and Gayatri mantra chanting here
Vigour, forgiveness, fortitude, purity, absence of hatred, absence of egoistic pride (The Gita Chapter 16, Verse 3)
The steady firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrained (The Gita Chapter 18, Verse 33)
He who treats everyone the same, his friends , relatives and enemies, the indifferent, the neutral and the hateful, the righteous, the good-hearted or the unrighteous, excels. (The Gita Chapter 6, Verse 9)
He who has qualities of truth, renunciation, modesty, compassion, peacefulness, harmlessness, gentleness, absence of anger, crookedness, covetousness or fickleness.. (The Gita Chapter 16, Verse 2)
Read the top 25 Bhagavad Gita quotes for Students and 14 motivational thoughts
Similarity 3: Division of labour
1. Division of Labour and Plato Ethics (similar to Bhagavad Gita ‘Swadharma’)
Plato ethics draws a connection from the individual virtues to the societal virtues.
The Republic says that when there is harmony in an individual\’s conduct, harmony in the State follows.
Meaning, an individual must strive to inculcate personal virtues of Prudence, Fortitude, Temperance and Justice. Also, he must also strive to to excel in his societal vocation. and while doing this, he must not meddle with another’s vocation.
A focussed functional specialization with a policy of non-interference (in other\’s vocation) was appreciated, back then
This was because people lived in small, disconnected and closed societies, back then. Transportation was archaic, cumbersome and technology, non -existent.
In the Republic, Plato explains the problems of not having a clear division of labour, with the following lines :
‘When the cobbler or any other man whom nature designed to a trader, having his heart lifted up by wealth or strength or the number of followers, or any like advantage, attempts to force his way into the class of warriors into that of legislators and guardians, for which he is unfitted, and either to take the implements or the duties of the other; or when one man is trader, legislator and warrior all in one, then I think you will agree with me in saying that this interchange and this meddling of one with another is the ruin of the State.’
In those times, sticking to one’s professional place was critical to ensure smooth functioning of the society. If a member of a vocation decided to vacate that place for an alternative, inspired by greed or ego, the societal structure would become shaky without his service. Plus, others would follow, causing a major upheavals and widespread disharmony.
An egositic king good at warfare, rhetoric, persuasion and powerplay is quoted as an example of Spirited Leadership here.
Plato-Ethics state that a ‘Philosopher’ king, with wisdom, courage and the temperance to know between the right and the wrong will outdo the former.
Thus, Plato defined Justice as a functional specialization, along with non- interference in other’s vocations. This would bond a man to his society by ensuring his part to hold it together.
2. Bhagavad Gita’s concept of Swa-dharma:
As per the Bhagavad Gita, the most perfect way to worship God is through the performance of duties according to the order of one’s life (vocation). This way, one would one attain knowledge, purify the heart and make his path to heaven.
And how does one know what is one’s true calling (vocation)? By knowing one’s Swabhava (true nature), the predominant Guna or Soul Virtue in us.
And the key temperament in one has nothing to do with the external looks and features. One’s character, personality, intellect, inclinations and preferences can easily give a clue as to what element of the Soul is pre-dominant in that person.
Also, a person fully devoted to afunctional specialization that match his Gunas, will attain excellence along with joy, peace, concentration and perfection.
But if he greedily chases other’s vocations contrary to his soul virtue, it will be chaotic for him and for the society. This is where the Bhagavad Gita and Plato Ethics are similar
Sattvic practices can sublime Tamas and Rajas concentrations. But till one has completely transmuted his pre-dominant guna, he must go with his soul virtue.
Caste -segregation was on the basis of a person’s temperament and virtues in ancient times. Accordingly, the roles of a Brahman, Kshatriya, Vaishya and Shudra were taken up as voluntary occupations. But over time, this turned into a rigid inflexible birth-based system.
Each role was deemed important in weaving the social fabric. There was no question of looking down upon a few. But that changed as the ‘higher’ castes started exploiting their position of advantage.
Brahmans were the wise and self- controlled lot. They were the justice keepers of the society who exemplified knowledge, meditation, humility, abstinence, mind control, sense-organ control and sattvic goodness.
The ‘evolved Soul’ tag , fit them then. But today if a Brahman calls himself superior without putting in the necessary work or the rigour of the Sattvic life, no one is ready to buy it, but obviously!
Today in India these caste systems have become redundant not just amongst the urbane population but also amongst most villagers. So we must understand the Gita verses with a perspective of figuring out the vocation to aptitude match
The Gita, Chapter 3, verse 35
Shreyaan swadharmo vigunah paradharmaat swanushthitaat; Swadharme nidhanam shreyah paradharmo bhayaavahah.
Translation : ‘It is better to do ones own duty, even if mediocre, than to interfere and do another’s duty, superbly. Death is better than one’s duty; other’s duty is intimidating. ‘
The Gita, Chapter 18, verse 45
Swe swe karmanyabhiratah samsiddhim labhate narah; Swakarmaniratah siddhim yathaa vindati tacchrinu.
Translation : ‘Each man, devoted to his duty, attains perfection. And he can do so, while being engaged in exactly that duty’.
Prince Arjuna wanted to renounce his duties as a Kshatriya as he hated the idea of killing his kith and kin. Hence in the Bhagavad Gita, Lord Krishna runs through the virtues required of each caste, while advising Prince Arjuna, to stick with his Gunas (Soul Virtue).
Bhagavad Gita’s description of the Soul/ Guna Virtues that correspond to professions (Chapter 18, Verses 41 to 45 ) exactly the way Plato Ethics defines:
Brahmans: (Read as the personality type matching those of todays independent, selfless, creative leaders with highly developed Sattvic virtues of the Soul)
Sattva is the predominant Guna (Soul Virtue) secondary Rajas and very low Tamas
Modern Parlance: The world’s greats like Mahatma Gandhi, Nelson Mandela and other great leaders
Qualities: Wisdom, Serenity, Self-restraint, Austerity, Purity, Forgiveness, Uprightness, Knowledge, Realization, faith in God
Serenity as in staying calm in the midst of a million distractions of the outer world and the inner mind world
Self- control as in keeping away from the million lower instincts and desires of the mind, body and the soul.
Self- restraint as in conserving energy for higher aims without frittering it away in day-to-day base- desire gratification.
Purity as in external purity as well as purity of thoughts, intentions and action.
Forgiveness as in maintaining equanimity even against other vindictive actions.
Uprightness as in maintaining consistency in thought action and deed, being honest and straightforward
Knowledge as in wisdom of the deepest metaphysical teachings of the scriptures (Upanishads).
Realisation/ Wisdom as in experiencing the higher states of being by applying the metaphysical teachings.
Faith in God as in deepest belief in the higher Self.
Kshatriyas: (Read as the personality type of today’s worldly people, who lead governments and monarchies)
Rajas is the predominant Guna (Soul Virtue) secondary Sattva and low Tamas
Modern Parlance: War leaders, Politicians etc
Qualities: Prowess, Splendor, firmness, dexterity, generosity, lordliness
Prowess as in bravery, heroism, courage
Splendour as an electrifyingly powerful personality
Firmness as in fortitude of persisting in the face of a million difficulties
Dexterity means adeptness and alertness at handling combat
Generosity as in largesse to share a triumph and victory with the team or to make large donations where required.
Lordliness as in the self confidence that can inspire the meekest heart.
Vaishyas: (Read as the Wealthy Capitalist class on todays world)
Rajas as a pre-dominant Guna with low Sattva and Tamas Modern Parlance: Capitalists
Enterprising as in making profitable business in the areas of specialization
Shrewdness as in ability to maintain a long-term enterprise.
Shudras: (Read as the Employees, Service community of today’s world)
Tamas is the pre-dominant Guna (Soul Virtue) secondary Rajas and low Sattva.
Modern Parlance: Employees, Service community
An attitude of service as in giving the best for the organisation they work for
Honesty as in handling the capitalists resources with perfect integrity
Hope you liked these observations. Read more about the dilemmas of the cosmopolitan Hindu and a basic checklist on Hinduism for them.
