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Topic #2

10:30 AM

10/26/23

Importance of Behavior

Often when we refer to the word “education”, we are talking about the courses that

contribute to our academics. In this context, however, education refers to behavioral standards

that are set so that we can carry out our designated roles that contribute to our society, which is

far more valuable than what the books can offer. Both Krishna in The Bhagavad Gita, translated

by Barbara Miller, and Pan Chao in Lessons for Women argue that education in shaping one’s

behavior is crucial to carry out their designated duties that will impact their society for the better.

First, in The Bhagavad Gita, Krishna emphasizes the importance of self-discipline and how

holding that virtue allows individuals to perform their duties selflessly. When people perform

their tasks without desire, not only do their duties contribute to the society, but they will

inherently receive repercussions for their labor. Secondly, in Lessons for Women, Pan Chao

teaches all women that they should accept their subservient position in society and the roles that

come with it. When they carry out their duties accordingly, their contributions to their husbands

and his family avoid conflict with their societal norms and ultimately keeps the relationship in

balance. Finally, both Krishna and Pan Chao warn of shame if people fail to fulfill their societal

roles. They argue that if one fails to fulfill their duties that contribute to the community due to

selfishness, they ultimately disappoint their society. In this paper, I will argue how both Krishna

and Pan Chao agree that education on proper behavior allows them to fulfill their designated

duties which ultimately contributes to their society.

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In the Bhagavad Gita, Krishna’s teachings revolve around self-discipline so that

individuals can successfully carry out their respective duties that benefit the society as a whole.

Arjuna is seen to be hesitant in waging this war because of the possible outcomes and guilt that

come with it. He is uncomfortable with the fact that he will get material goods in return for

killing his own kin. However, Krishna teaches him to, “Be intent on action, not the fruits of

action; avoid attraction to the fruits and attachment to inaction!” (Miller 1991, 36). He teaches

Arjuna to discipline himself and to focus his attention on his assigned duty, not on the numerous

possible outcomes that could result from his actions. The fact that Arjuna is reluctant in taking up

his own duties shows selfishness, and Krishna emphasizes the importance of avoiding

distractions to find inner peace. When one finds inner peace and renounces the material goods

that come from performing their duties, they further benefit society since their jobs inherently

give back to the community: “Farming, herding cattle, and commerce are intrinsic to the action

of a commander; action that is essentially service is intrinsic to the servant. Each one achieves

success by focusing on his own action” (Miller 1991, 149). Krishna points out the fact that when

one selflessly performs their designated duties, without expecting good things coming to them in

return, they will inherently receive repercussions for their service. If everyone completes their

assigned tasks, the outcome of their labor serves as the goods that return to other people who also

fulfill their duties. Krishna’s teachings ultimately say that one should fulfill their designated

duties without expecting gifts in return, and if they do so, not only would they be contributing

their services to their society, but the society will inherently give back goods to them if they also

fulfill their roles.

Pan Chao’s teachings focus more on accepting one’s social status, as well as the roles that

come with it, to contribute to their society. Specifically, she teaches women to actively practice
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subservient behavior so that they can fulfill their societal role of service. In her Lessons to

Women instructional, she describes how women in that society are meant to be subservient to

men, regardless of if they like it or not. Their position in society was assigned to them from birth

as the baby is placed under the bed, given a potsherd to play with and their birth is announced to

the ancestors:

“To lay the baby below the bed plainly indicated that she is lowly and weak and should

regard it as her primary duty to humble herself before others. To give her potsherds with

which to play indubitably signified that she should practise labor and consider it her

primary duty to be industrious. To announce her birth before her ancestors clearly meant

that she ought to esteem as her primary duty the continuation of the observance of

worship in the home” (Chao 1932, 83).

This ranks women at the bottom of the societal ladder and signifies that they are to fulfill their

duties to satisfy the harmony among men and women. Chao also teaches that women are to carry

four qualifications including womanly virtue, womanly words, womanly bearing, and womanly

work. A woman who lacks any of these qualities will be looked down upon and won’t be able to

obtain a husband. Once she obtains a husband, she must respect not only him, but the in-laws as

well for, “Only the virtuous, the beautiful, the modest, and the respectful can accordingly rely

upon the sense of duty to make their affection sincere and magnify love to bind their

relationships firmly” (Chao 1932, 89). Essentially, if a woman can offer her respect and services

to not only her husband, but to his family as well, then she proves that she can fulfill her

assigned duties without protest. In turn, her labor gains approval from both her husband and his

family because she proves her loyalty to both the family and society. Chao offers these lessons,
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not to support the notion that women are subservient in the Chinese culture, but as a guide for

women to live out their lives without risking the possibility of abuse from her husband or

disgrace from her family and overall society. Furthermore, if a woman carries out her assigned

role of service, she benefits the men and his family of that society which maintains the overall

balance that their culture aims to achieve.

Lastly, both Krishna and Pan Chao emphasize the consequence of shame due to failure of

carrying out specific duties. In the Bhagavad Gita, some may argue that Arjuna was morally

right in refusing to kill his own family in battle. As Arjuna expresses to Krishna, “The sins of

men who violate the family create disorder in society that undermines the constant laws of caste

and family duty” (Miller 1991, 26). What Arjuna was worried about was betraying his family

and having to face the eternal consequences of hell. He further explains that no reward for his

actions would make him feel good about fulfilling his duties as a warrior. However, morality

makes no contribution to society as much as a warrior would. In fact, according to Krishna, if

Arjuna doesn’t fulfill his duties as a warrior, “People will tell of your undying shame, and for a

man of honor shame is worse than death” (Miller 1991, 34). Arjuna’s role as a warrior is seen as

an honorable position, and if he doesn’t carry out his role in battle, his people will look down on

him for abandoning them in times of need. Similarly, in Lessons for Women, a woman should

refrain from letting her morals interfere with her duties. If she deviates from her subservient role,

then she risks getting beaten by her husband (Chao 1932, 86). The only way for a woman to

successfully offer her contributions to society is by serving her husband and accepting her low

social status. Furthermore, she must also respect and serve her in-laws, otherwise, “Disgrace will

gather upon the daughter-in-law’s person, on the one hand to add humiliation to her own father

and mother, and on the other to increase difficulties of her husband” (Chao 1932, 89-90). Again,
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shame is considered worse than one’s own moral standing, so it is better if a woman fulfills her

duty than going against it. In both cases, they are taught that if one is able to fulfill their duty

regardless of their morals, they are able to offer their services as a contribution to society rather

than facing the consequences of shame.

Both Krishna and Pan Chao highlight the impact that education has on one’s contribution

to society. Krishna teaches how self-discipline leads to one selflessly carrying out their duties,

which only leads to people fulfilling their roles in giving back to their community. Pan Chao

teaches the importance of women recognizing their societal position and the duties that come

with it. Furthermore, she emphasizes that when women do their jobs, they give back to their

society by serving their families while also maintaining the balance their society strives for.

Finally, both Krishna and Pan Chao warn of the shame that comes with selfish excuses for one

not to fulfill their duties. Essentially, for there to be harmony in the community, one must set

aside their morals. This behavioral form of education that Krishna and Pan Chao discussed not

only teaches people the importance of giving back to their society for the sake of maintaining

balance, but also how to be a selfless person. In some cases, people must sacrifice something that

makes them happy so that another person can reach that level of contentment as well. The main

lesson to take from Krishna and Pan Chao is that if one sacrifices their selfish desires for the sake

of maintaining the regular flow of their relationships, jobs, society, etc., less problems will arise,

and everyone would benefit from their neighbor’s labor.

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Bibliography

Miller, Barbara Stoler, trans. 1991. The Bhagavad-Gita. Krishna’s Counsel in Time of War. New

York: Bantam Books.

Pan Chao. 1932. “Lessons for Women” from Pan Chao: Foremost Woman Scholar of China.

Translated by Nancy Lee Swann. New York: The Century Co.