Does individuality exist according to Bhagavad Gita? From the beginning of the text, Arjuna is placed as a limited mortal and Krishna as the other supreme infinite. These dualisms are a leitmotif throughout the text and illuminate the definition of one's individuality in the context of a larger presence. From this dualism in the text, human beings become aware of their own individuality, and it is in this "individuality" that the basis for the concept of a supreme infinite spirit and its distinct relationship between itself and the true infinite spirit. . This true individualistic essence of the “self” is essential to the validity of the Bhagavad Gita and offers a dualistic approach to the text that reflects the hierarchical difference between Krishna and the individual “self”. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay To define the individuality of a living being is to attribute to it a distinct essence that is distinct from other beings, for lack of a better term – a “self.” In the Bhagavad Gita, this idea of ​​“self” is described as a dual spirit, one “transient and eternal” and the other as “the supreme spirit of man” (125, 15.16). Outside of the individual “self” that each living being contains, there is a larger spirit which manifests itself under the name of Krishna. Krishna describes himself and his vast being as the “seed-giving father” (119, 14.3) from whom all forms arise. Certainly, this manifestation of Krishna defends this transcendent idea of ​​a supreme and infinite spirit, it calls into question a dualistic reading of the Bhagavad Gita and the “individuality” of each living being. Is Krishna intrinsically synonymous with “self” or are they separate? If the Bhagavad Gita suggests that the individual "self" is intrinsically synonymous with the supreme infinite mind Krishna, this poses a great contradiction to the foundation of the Bhagavad Gita and calls into question the validity of the extent and power of Krishna. . If "self" and Krishna are synonymous, then by extension every living being holds some part of divinity and divine essence within itself, and is therefore deified at or near a level of Krishna. This not only invalidates Krishna's influence and power, but it also calls into question the "beginninglessness" of the divine mind. Krishna states that “since I transcend the ephemeral/and am superior to the eternal,/I am known as the supreme spirit of man/in the world and in sacred tradition” (126, 15.18) . This statement serves as a huge ellipse that Krishna is the manifestation of the Divine. However, this representation is a double-edged sword. Certainly, this manifestation of Krishna defends this infinite divine spirit, it calls into question the idea and the extent of the individuality of each living being. If there is a part of Krishna in all beings and the ultimate goal, according to the Bhagavad Gita, is to detach ourselves from our physical body and mind in order to release our "self" into the Divine, then this suggests being a true beginning - a time when Krishna existed as a great expanse before dividing into parts to be infused into all beings - and an end - a time when every living being achieved nirvana and returned to the infinite mind . This interpretation also demolishes the religious purpose of the Bhagavad Gita as a religious text. Assuming that a non-dualistic, rather monistic, reading of the text is an incorrect interpretation, then one can only assume that people have an innate individuality within themselves. This allows the idea of ​​a diving being, like Krishna, to exist and a spiritual hierarchy and division to exist between Krishna.