The Bhagavad Gita (loosely translated as the song of the divine), an ancient Sanskrit text and part of the Mahabharat historic mega epic, imparts profound insights into yoga practice. The Bhagavad Gita (Gita from hereon forward) unfolds on the battlefield of Kurukshetra, where the Pandavas and the Kauravas, two factions of a royal family, stand ready for war. The narrative here centers on a dialogue between the warrior Arjuna and his charioteer, Shri Krishna, the Guru and Arjuna, the Shishya. This conversation transpires on the brink of the impending conflict as Arjuna grapples with a defeatist attitude, drowning in ethical quandaries regarding his role (Dharma) as a warrior. The battlefield, serving as a symbolic stage, becomes the backdrop for Shri Krishna’s profound philosophical and spiritual guidance to Arjuna.
The Gita’s verses present diverse definitions of yoga, such as attaining mental equanimity, alleviating suffering, and the supreme goal of Life. The Gita outlines three primary paths of yoga—Karma Yoga (the path of selfless action), Bhakti Yoga (the path of devotion), Raja or Kriya Yoga (the path of maintaining one’s energies) the phone Jnana Yoga (the path of knowledge). These paths are designed to facilitate a union with the divine and play a vital role in yoga’s spiritual evolution and application.
The Gita’s teachings on Karma Yoga highlight the importance of selfless service and righteous action, while Bhakti Yoga centers on devotion and love for the Divine. In contrast, Jnana Yoga highlights the significance of knowledge and wisdom in attaining spiritual realization. The Gita’s philosophical concepts, encompassing ideas like Karma, Dharma, and Moksha, remain fundamental to the contemporary yoga practice. Esteemed for elucidating the authentic essence of yoga, the Bhagavad Gita transcends mere physical exercises, incorporating spiritual and ethical dimensions into its teachings.
Yoga, derived from the Sanskrit term “yuj,” meaning to unite or yoke, emphasizes the integration of one’s Self with the Universal Consciousness. The Gita addresses three of the four ways in-depth as a conversation between Shri Krishna (the Divine) and the reluctant Arjuna, a warrior who is conflicted and hesitating to fight in a battle where he sees his kinsfolk on the other side; the “bad” side. Rooted in the ancient Indian philosophical texts, yoga is a comprehensive approach to physical, mental, emotional, intellectual, and spiritual development. By transcending the atman’s impermanent identification, practitioners aim to attain a state of consciousness that allows one to experience the Universality of Life.
Expanding Awareness – Four Methods of Yoga
The four main paths of yoga, elucidated in the Bhagavad Gita, encompass Jñāna yoga (wisdom), Bhakti yoga (love and devotion), Karma yoga (selfless action), and Kriya or Raja or Hatha yoga (royal path). Arjuna is ready to turn away from his Dharma on the battlefield, as he is under the veil of ignorance or Maya and does not realize that individuality is impermanent. He is also unaware that his intentions and actions are incurring negative Karma by turning away from his Dharma as a warrior. Shri Krishna, a cousin to both the parties on the battlefield, has done his best to prevent a war, though there is no choice at one point. Wars must be fought to defeat the evil that has usurped society, and thus, the Gita siding with righteousness necessitates killing in war. Essentially, Shri Krishna’s goal is to reestablish Dharma, which has been eroded not just by Duryoghana and his literally and figuratively blind parents but also by the ‘good’ side – the Pandavas, who behaved compulsively to lose not just property but Draupadi and their honor by their weak decision making.
To provide context, Dharma, often translated as “duty” or “righteousness,” and Karma are central themes in the Bhagavad Gita. Dharma is often explained as a sense of duty and moral conduct, which varies according to caste and life stage. Karma is our making – the way we think and act has karmic consequences, and therefore, the Gita elaborates on intentions, not just doing or non-doing – all of which incur Karma. What keeps us from realizing the Universality of existence where you and I exist as separate entities is the concept of Maya, also known as a veil, often a veil of ignorance. Thus, Maya is the creative power of the universe, which allows us to profoundly experience individuality, given the illusory nature of non-universal appearances. The goal of yoga is thereby prompting seekers to transcend the false idea of a permanent “self” and realize the ultimate reality—pure consciousness.
Jñāna Yoga:
Jñāna yoga, the path of wisdom or knowledge, entails an experiential understanding of the Self. By dismantling delusions and illusions, practitioners aim to discern reality from the deceptive appearances of Maya. Attaining knowledge of the Self unveils the purpose of existence, leading to a dissolution of ignorance and a profound understanding of the interconnectedness of the Self and the universe. The Gita delves into the importance of knowledge and wisdom in pursuing self-realization. Shri Krishna imparts profound philosophical teachings to Arjuna.
Jñāna Yoga involves understanding the nature of the Self (atman) and the ultimate reality (Brahman). It encourages discernment, self-inquiry, and realization of the eternal and unchanging aspect of the Self. This path involves contemplation, introspection, and the deep investigation of one’s true nature; the indestructible part in us which transcends the physical. The ultimate goal of Jnana Yoga is to achieve liberation or Moksha) by transcending the limitations of the ego and realizing the oneness of the individual atman with the ultimate Reality or the Brahman.
Practitioners of Jnana Yoga often engage in philosophical inquiry and analytical reflection on profound questions related to existence, consciousness, and the nature of Reality. They explore the teachings of sacred texts, such as the Upanishads, Vedanta, and other philosophical scriptures, to gain intellectual insight and spiritual understanding. Examples of Jnana Yoga can be found in the practice of self-inquiry, where individuals ask themselves fundamental questions like “Who am I?” and strive to discern the true nature of their consciousness beyond the transient aspects of the self. Reading and contemplating philosophical texts, attending lectures or discussions on spiritual topics, and engaging in deep introspection are common practices associated with Jnana Yoga.
Practitioners may also meditate on concepts like the impermanence of the material world, the distinction between the eternal and the ephemeral, and the illusory nature of Maya and the ego. Through intellectual discernment and a keen understanding of spiritual truths, individuals on the path of Jnana Yoga seek to overcome ignorance and realize the ultimate truth of their existence. It’s important to note that Jnana Yoga is not solely an intellectual pursuit; it involves transforming theoretical knowledge into a direct and experiential realization of one’s Divine nature. The process of discrimination and self-awareness in Jnana Yoga leads to a profound shift in consciousness, fostering spiritual growth and the attainment of Self-Realization. Shri Krishna’s message from Gita suggests that actual knowledge involves seeing the Divine presence in all beings and recognizing the impermanence of the material world.
Bhakti Yoga:
Bhakti yoga, the path of emotion culture, and devotion, emphasizes surrender to the Divine with humility. Understanding and practicing that “I am nothing” while the Divine is everything, devotees cultivate intense love for the Divine, engaging in practices like Sravana, Kirtana, and Dasya bhava. The Gita introduces the idea that various forms of devotion, such as prayer, worship, and chanting, can be powerful means of connecting with the Divine.
The various forms of bhakti reflect relationships such as servant to master, spouse to spouse, and friend to friend, culminating in serenity and oneness with the universe. Shri Krishna encourages Arjuna to surrender to him wholeheartedly and develop unwavering devotion when all else fails. Shri Krishna emphasizes that sincere devotion, love, and surrender lead to spiritual growth and liberation.
Bhakti, a term rooted in the Sanskrit “bhaj,” signifying adoration or worship, encompasses various expressions of devotion within Sanatana Dharma. These diverse types of Bhakti are distinguished by the nature and focus of the devotee’s connection with the Divine. Shanta Bhakti embodies a tranquil and composed devotion, while Dasya Bhakti involves a servant-master relationship with humility and duty. Sakhya Bhakti is characterized by feelings of friendship and camaraderie, Vatsalya Bhakti by parental affection, and Madhurya Bhakti by intense, often romantic, love for the chosen deity. Nirguna Bhakti transcends attributes in devotion to the formless, while Saguna Bhakti worships the Divine with attributes and forms. Para Bhakti, considered the highest form, entails unconditional love and surrender, whereas Apara Bhakti involves ritualistic expressions of devotion through ceremonies and prayers. There are many living examples of Bhakti personified just in the Gita – the bhava between Yashoda and Krishna, the love between Radha and Krishna, the friendships between the Pandavas and Krishna, the devotion bhava of Draupadi toward Krishna, and so forth. This rich tapestry of Bhakti provides diverse avenues for individuals to connect with and express their devotion to the Divine in in Sanatana tradition.
Karma Yoga:
Karma yoga, the path of right action, involves performing actions with the right intention, detached from the outcomes. Action is inevitable so that one can approach all actions or doing with positive intentions. By aligning actions with Dharma and embracing joy in one’s work, practitioners move from tamas to rajas, ultimately leading to sattvic action. Detachment to the fruits of labor and a focus on duty contribute to the blissful process of unattached action.
The essence of Karma Yoga lies in cultivating a spirit of selflessness, humility, and detachment. Examples of Karma Yoga can be observed in various aspects of life, such as engaging in acts of service without expecting anything in return, maintaining ethical conduct in the workplace, fulfilling family responsibilities with love and duty, contributing to environmental well-being, participating in charitable acts without seeking personal recognition, and sharing knowledge for the benefit of others. By practicing Karma Yoga, individuals aim to transcend the ego, focus on the present moment, and attain inner peace through selfless service and dedication to a higher cause. Karma yoga guides one to become a better family person, a more aware coworker, engage in community related events, charitable activities, become more conscious about the environment and our surroundings and simply engage in what needs to be done without thinking “what will I get out of this?”
In the Gita, Shri Krishna emphasizes the significance of performing one’s duties and responsibilities without attachment to the results. This concept is central to Karma Yoga. The Gita suggests that individuals should act selflessly, dedicating their actions to a higher purpose or the Divine rather than being motivated solely by personal desires or outcomes. By practicing selfless action and surrendering the fruits of their actions, individuals can overcome the bondage of Karma and move toward spiritual liberation. Also, the fruits will come, but focusing on the fruits and the end game is the goal of Karma yoga. For example, there is a story – a sculptor asks what he is working on and says he is working on a temple to earn a wage, while another worker, a Karma yogi, responds that he is building a home for the Divine. Each gets paid, but again, the end goal is not a desire in the form of a reward but simply a selfless action.
Raja Yoga:
Raja yoga, or Kriya yoga or even Hatha yoga are often used interchangeably. Raja yoga is known for the eightfold path or Ashtanga yoga, as outlined by Patanjali, guides practitioners through eight limbs—Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. Furthermore, the concept of kriyas is explained as internal actions that free individuals, contrasting with karmas, which tend to bind them. This systematic approach involves external and internal cleansing practices, leading to the ultimate goal of self-realization by better resonating with the greater creation and ultimately merging with the universal consciousness. Specific kriyas and physical postures, including breathing, are performed as part of this yoga, though Shri Krishna only touches upon this form of yoga in the Gita.
Kriya, in the context we’re exploring, refers to internal action or doing, as the word ‘kri’ denotes action, focusing on mastering one’s energy rather than external activities (Karma). This distinction separates kriya from actions involving the body and mind, which are considered external to the Self. Kriyas, are practices, designed to help individuals connect with the source of their existence and manifest their vision and wishes. Hatha yoga, and Kriyas are performed as a discipline to promote health, dynamism, peace, and overall well-being through daily practice. Rooted in the timeless wisdom of yogic sciences, the practices offers a straightforward yet potent approach.
Hatha Yoga, recognized as a classical form of yoga, stands as a comprehensive spiritual path on its own accord. It transcends being merely a physical exercise system, evolving into a nuanced process that shapes both the body and mind to realize their utmost potential. This yoga practice serves as a preparatory journey, employing physical postures to ready the body for higher possibilities (this is what most of the Western yoga practices understand to be yoga). Its focus lies in achieving a balance between the sun and moon energies within an individual, symbolized by the Pingala and Ida energy channels. The transformative nature of Hatha Yoga, as highlighted, extends beyond the physical realm, profoundly impacting an individual’s Essence. Engaging in Hatha Yoga can foster spiritual growth by instilling inner peace, promoting overall well-being, deepening spiritual connections, and refining mental focus and clarity through subtle practices such as awareness, breath control, and meditation. Moreover, empirical research indicates that the practice of Hatha Yoga has the potential to cultivate spirituality, offering meaning and a life framework, and aiding individuals in gaining heightened self-awareness.
In conclusion, the diverse paths of yoga highlight the enduring significance of the Bhagavad Gita in the present era, illuminate its timeless relevance in addressing inner conflicts and daily challenges. We are all Arjuna at some point, and the Gita discourses help us better understand our role and conduct in daily Life. Insights into the universal nature of the Gita’s wisdom emphasize its applicability to contemporary Life, providing valuable guidance for individuals in navigating both personal and societal dilemmas.
References & Further Reading
Bhaskarananda, S. (2001). Meditation, Mind & Patanjali’s Yoga: A Practical Guide to Spiritual Growth for Everyone. Seattle: Viveka.
Feuerstein, G. (1996). The philosophy of classical yoga. Inner Traditions/Bear & Co. St. Martin’s Press, Inc. New York, New York.
Feuerstein, G. (2011). The path of yoga: An essential guide to its principles and practices. Shambhala Publications. Boston, Massachusetts.
Hacker, P. (2006). Dharma in Hinduism. Journal of Indian Philosophy, 34(5), 479-496.
Jones, L. (2005). Jñāna, Encyclopedia of Religion Volume 7, 2nd edition. Detroit: Macmillan Reference, USA.
Kanojia, A. (2022). Yoga, Overview. In Hinduism and Tribal Religions (pp. 1808-1814). Dordrecht: Springer Netherlands.
Miller, B. S. (1998). Yoga: Discipline of Freedom: The yoga sutra attributed to Patanjali. Bantam Reprint. New York City, New York.
Muktibodhananda, S. (1993). Hatha yoga pradipika (p. 642). Sri Satguru Publications. Munger, Bihar, India.
Mulla, Z. R., & Krishnan, V. R. (2006). Karma Yoga: A conceptualization and validation of the Indian philosophy of work. Journal of Indian Psychology, 24(1/2), 26–43.
Nagendra, H. R. (2000). The science of emotion’s culture: Bhakti yoga. Swami Vivekananda Yoga Prakashana.
Prabhupāda, A. B. S. (2000). The Nectar of Devotion: The Complete Science of Bhakti-yoga. Bhaktivedanta Book Trust.
Radha, S. S. (2006). Hatha yoga: the hidden language. Timeless books. Houston, Texas.
Sivananda, S. (1995). Self-knowledge. Divine Life Society. Uttarakhand, India.
Swami Hikhilananda. (1953). Vivekananda: The yogas and other works. Ramakrishna-Vivekananda Center. New York City, New York.
Swarupananda, S. Srīmad Bhagavad-Gita. Calcutta: Advaita Ashrama (Publication Dept.), 2007. Print.
Tilak, B. G., & Bhagavad, S. (1902). Gita Rahasya. Poona: Tilak Brothers.