Yoga
in the Bhagwad Geeta
by
T.N. Dhar 'Kundan'
In the last five verses of the Geeta, Sanjaya sums
up the dialogue between Arjuna and Shri Krishna. It is significant to note
that he refers to Shri Krishna as ‘Yogeshwara’, the lord of yoga. What is
meant by yoga? In simple words it means communion, addition, merger,
combination or contact. On the spiritual level it means a state where the
individual soul, ‘Jeevatma’ merges with the universal soul, ‘Paramatma’.
At the practical level it connotes a situation when all our deeds, physical,
verbal and mental are related to the Lord. There are two definitions in the
Geeta of yoga. One is that it means efficiency in one’s deeds, ‘yogah
karmasu kaushalam’. The other is that it means balanced state of mind, ‘samattvam
yoga uchyate.’ If for a moment the spiritual message of the Geeta is set
aside and only the mundane aspects are taken into consideration, it would be
clear that we are advised to relate every thing to Him, who is ‘the
observer, the one granting permission, the protector, the enjoyer and the
master seated inside us, B.G. 13.22’ Now that the Hero of this sacred text
is Master of the yoga, it is no wonder that all the eighteen chapters are
related to yoga of one form or the other and are named accordingly.
The first chapter is called the ‘Yoga of Despondency of
Arjuna.’ The grief in the mind of Arjuna is that he is required to fight his
own kith and kin, his elders who are worthy of respect and reverence. So he
puts forward his grief before the Lord in these words, ‘I have no desire for
the kingdom if I have to pay this price. How can I be happy after killing my
own people ?’ Since he relates his grief and misgivings to his Lord in this
chapter, it is given the name of ‘Arjuna vishada yoga’.
The second chapter deals with a definite and well reasoned
knowledge called ‘Sankhya’. Arjuna expresses before his mentor the
confusion that he is facing in determining what his duties are, prostrates
before Him and begs of Him to show him the right way, ‘yat shreyah syat
nischitam bruhi tanme.’ He pleads, ‘Please tell me definitely what is good
for me.’ After listening to a detailed reply, he puts another question about
a steadfast person and his qualities. These are narrated in verse number 55
et. seq. The entire chapter connects Arjuna with Shri Krishna through the well
reasoned knowledge called sankhya, about the individual and universal soul as
also the supreme state called ‘Brahmi stithi.’ Thus the chapter is rightly
called ‘Sankhya yoga.’
The third chapter deals exclusively with deeds and duties,
the seed of which had already been sown in the previous chapter (2.47.) Again
Arjuna is confused whether knowledge is superior to action or vice versa. The
Lord clarifies that the path of knowledge is for the discerning and that of
action for the active. He lays stress on two things, (i) performing obligatory
duties without attachment, ‘anasakhti’ and (ii) surrendering all actions
unto Him, ‘karmani mayi sanyasya’ B.G.3.19 and 30. Thus the individual
soul is required to merge with the universal soul by means of un-attachment
and surrender. This is the ‘Karma yoga’ or communion with the Lord through
the action, the name given to this chapter.
The fourth chapter is one of those chapters which have
different names in different editions. The most common name given to this
chapter is ‘jnana-karma-sanyasa yoga’ the yoga of renunciation of action
in knowledge. In some editions the name given is ‘Karma Brahmarpana yoga.’
The yoga of offering actions to the Supreme. I would personally favour the
latter as this aptly brings out the essence of this chapter. In this
connection one has to closely study shloka number 24 which says, ‘the
oblation, the fire, the giver and the receiver of the oblations, all are
Brahman only. One who cognises Brahman alone in his actions attains Him. Thus
offering one’s actions to the Divine creates communion with Him and this
becomes the yoga of offering actions to the Supreme.
In reply to the very first question in the fifth chapter,
the Lord says that the performance of action and dedicating it to the Divine
is superior to renunciation of actions. The kernel of this chapter is verse 10
wherein it has been stated that he who acts abandoning attachment, dedicating
his deeds to the Supreme is untainted by sin as a lotus leaf is in water. This
dedication of action is in itself yoga as it helps make contact with the Lord.
In effect, therefore ‘Karma-sanyasa’, the renunciation of action, the name
given to this chapter and ‘karma Brahmarpana’, offering actions to the
Lord, the name given to the previous chapter are one and the same. To make a
distinction, perhaps , Adi shankara has adopted only Sanyasa Yoga, the Yoga of
renunciation, as the name of the fifth chapter. For it is in this chapter that
renunciation has been explained as not being inaction but action performed on
behalf of the Divine. This attitude also creates constant communion with the
Divine and therefore this chapter is appropriately named as Yoga of
renunciation of deeds and actions.
The chapter sixth has been differently named as Yoga of
meditation ‘Dhyana Yoga’ and yoga of self restraint, ‘Atma Samyama Yoga’.
No doubt there is a detailed description of meditation - how, where and when
of it, yet the underlying current in this chapter is that of self restraint.
In reply to some relevant questions put by Arjuna about the hurdles in
controlling one’s mind, Shri Krishna concedes that mind is hard to control,
but hastens to add that by practice and non-attachment it can be controlled.
The Lord explains that a Yogi carries forward his experience from one birth to
another and perfects his Yoga, ‘ Aneka janam sansiddhah tato yanti paraam
gatim’ B.G 6:45. Thus the message is loud and clear that through
self-restraint and self-control, one is able to merge with the supreme and
therefore the Yoga in this chapter has been called ‘Atma Samyama Yoga’.
The 7th Chapter is called Jnana-vijnana Yoga. While
there is no dispute about the meaning of Jnana, the knowledge, the word
Vijnana has been variously interpreted as realisation, application superior
knowledge or experience. Shri Abhinavgupta, the great philosopher from Kashmir
has said, ‘Jnana-Vijnana, jnana kriya eva’, i.e. it connotes knowledge and
its application. In other words, the former would mean pure science and the
latter the applied one, represented respectively by the Goddess Saraswati and
the Goddess Lakshmi. The Lord acknowledges that all types of seekers, whether
men in distress, men desirous of knowledge, men after wealth, or men of wisdom
are noble, but it is the wise ones who are dear to Him as He is to them. This
is so because the wise are established in the Divine. This communion with the
divine through the knowledge, both pure and applied, is called the Yoga of
Jnana-vijnana.
Next comes chapter 8th which is rightly called ‘Akshara
Brahma Yoga’, the Yoga of the imperishable supreme. In some editions it has
been called ‘Brahmakshara nidesha Yoga’, yoga of the direction towards the
imperishable Lord. Shri Krishna makes it explicitly clear that he who
constantly remembers me easily attains me and having attained me, these noble
souls are freed form cycle of re-birth. Therefore He advises, ‘Think of me
alone at all times. B.G - 8:7’. Thus concentrating all the time on that
imperishable Brahman is the Yoga, unique and unparalleled.
Rajavidya-Rajaguhya yoga is the name given to chapter 9.
This means that this chapter gives out the sovereign science and sovereign
secret. The sovereign science revealed herein is that the universe is pervaded
by the Divine and that all beings exist in Him. He is the seed imperishable of
the entire creation, ‘beejam-avyayam.’ The sovereign secret given out is
that the Lord provides gain and security to those who remain ever devoted to
Him, ‘tesham nityabhiyukhtanam yoga-kshemam vahami-aham.’ Yoga in this
context means providing something which is wanting or gain. Kshema means
giving protection to whatever one has or security. The Lord advises that ‘whatever
you do, all your actions should be an offering unto me and this way you shall
come to me, B.G. 9.27 and 34.’ Understanding this supreme science and
supreme secret also leads to the communion of the soul with the Supreme and
thereby, constitutes yoga.
Chapter 10 is called ‘Vibhuti yoga,’ or the yoga of the
contact with the Divine Glory. What better yoga there can be than perceiving
and experiencing the glory of the Lord who is the master of this entire
cosmos. The Lord says, ‘I am the seed, I am the beginning, the middle and
the end of all beings. My divine manifestations are endless and an individual
being is a spark of my splendour. B.G. 10. 20/39/40/41.’ And when yoga takes
place it is this spark of His splendour that gets merged with the universal,
eternal and immortal splendour that the Divine is.
In the opening shloka of chapter 11, Arjuna admits that all
his delusion has been dispelled by the discourse that he has heard. Now he
wants to have a glimpse of the Supreme Lord whom he addresses as Yogeshwara.
In response to his this request the Lord shows him His cosmic form and seeing
that he prostrates before Him. Terrified as he feels on seeing this spectacle,
he begs of Him to appear in the ‘Deva Rupa’, the gentle human or the
four-armed Vishnu form. Shri Krishna obliges and makes an important statement,
‘I cannot be seen in this form by any means, not even by Vedas but by
unswerving devotion only. ‘Naham Vedairna…..shakya evamvidho drashtum.
Bhaktya twananyaya shakyah…B.G 11.53/54.’ The vision that Arjuna had of
the cosmic and gentle human forms of the Lord brought him in close contact
with Him and this justifies the name given to this chapter.
Having said that the Lord can be seen only by an
unflinching devotion, the next chapter 12 details the qualities of a devout
who is the beloved of the Lord. Among other things the devout is required to
be full of faith and keeping the Lord in view as his supreme goal, ‘Shraddanah
matparamah, 12.20’ Since the devotion, ‘Bhakti’ has been described in
detail in this chapter, it has aptly been named as Bhakti yoga, or communion
through devotion.
The thirteenth chapter is yet another chapter which has
been given different captions by different scholars. It has been variously
called as '‘Prakriti-purusha nirdesha/viveka yoga” or the yoga pointing
to/differentiating Nature from the Supreme Self, and ‘Kshetra-kshetrajna
vibhaga yoga,’ or the yoga of the classification between the field and
knower of the field. It has been explained in this chapter that the body is
the field and the in-dweller Divine is the knower of the field. It has been
made clear that the Nature and the Supreme Self both are beginning-less. The
former is the means to the cause and effect syndrome and the latter causes
enjoyment of pain and pleasure, B.G. 13.20/21. It is the Purusha seated in the
Prakriti, who experiences the ‘Gunas’ born of it. The Purusha himself is
the knower of the field and stays in the field in varying capacities of the
Observer, the Giver of permission, the Supporter, the Enjoyer and the Supreme
Master. Perceiving this with an eye of wisdom helps a person attain the Divine
and that is the yoga of discernment described in this chapter.
The 14th chapter is captioned, ‘guna-traya-vibhaga yoga’
yoga of the division of the three gunas or qualities. In this chapter the
three types of characteristics have been identified, described and their
effects analysed. It has been stated that one must cross over these three
gunas and the secret of doing so lies in poise, equanimity and balanced
attitude. The Lord says, ‘having crossed these three gunas, a person attains
immortality, Gunaetan-atitena treen dehi…..amritam-ashnute, B.G.14.20.’ In
other words such a person merges with the Divine and that is the yoga realised
by differentiating the three gunas and rising above them.’
Let us now take up chapter 15, which is called ‘Purushottama
yoga’ or the yoga of the Supreme Self. In this chapter three types of ‘Purushas
have been described : the perishable or all the beings, the imperishable or
the one seated within the beings and the Supreme or the one who transcends the
remaining two. It is this Supreme Self which pervades and sustains the three
worlds. ‘yo loka-trayam-avishya vibharti, B.G 15.17.’ About this Supreme
Shri Krishna says, ‘Vedaischa sarvair-aham-eva vedyah,B.G.15.15’ I am the
one to be known through the Vedas. It is this Supreme Self that the seeker
desires to merge with, and so the name of the chapter stands justified.
The 16th chapter is designated as, ‘Daivasura sampad
vibhaga yoga,’ or the yoga of the classification of good and bad traits in a
person. These traits have been listed out and it has been stated that those
with bad qualities of lust, anger, greed etc; fall into a state still lower
and never ever reach the Lord, ‘mam-aprapyaiva….yantyadhamam gatim,
B.G.16.20’ On the other hand the qualities of compassion, renunciation,
truth, purity, fearlessness etc; help a person attain the highest position,
‘yati param gatim, B.G.16.22.’Therefore, in order to attain communion with
the Divine we have to have full knowledge of these requisite qualities, for
which the Shastras are the authority, ‘Pramana, B.G.16.24.’
The penultimate chapter 17th is named ‘Shraddha-trayi-vibhaga
yoga,’ or the yoga through the three types of faiths. In the Geeta
everything is said to be of three types. The food we eat, the nature we
possess, the actions we perform and so on, everything is either related to
light, ‘sattavika’, or to fire and passion, ‘rajasika’, or related to
the darkness, ‘tamasika.’This can also be classified as superior, ordinary
and inferior. Similarly the faith is also stated to be of three types
depending upon one’s disposition, one’s Deity, one’s food and one’s
resolve. The faith when applied to austerity & penance, ‘tapas’, alms
giving, ‘dana’, and sacrifice, ‘yajna’ makes them a reality, reality,’Sat’
and these very acts performed without faith become a non-reality, ‘Asat’.
It has further been stated in this chapter that the three sacred words, OM,
TAT and SAT are the three ways of reciting the name of Brahman, the Supreme.
Uttering these words leads to liberation and thus this chapter has correctly
been named as Yoga through discriminating between faiths of three types.
The 18th chapter is designated as Sanyasa Yoga, the Yoga of
renunciation at some places and Moksha Sanyasa, the Yoga of liberation through
renunciation at other places. Since the chapter 5 is named as Yoga of
renunciation or Yoga of renunciation of actions, it would be better to adopt
the latter. In chapter 5, a seeker is asked to perform all his actions on
behalf of the Divine, which connotes renunciation of action. In this chapter,
a complete surrender before the Lord has been prescribed which would lead to
merger with Him. Defining the word Sanyasa, it has been stated that it means
renouncing those actions which are performed for desired objectives, ‘Kamya
Karmas’. Similarly Tyaga has been defined as abandonment of the fruits of
all actions. It has been explained, how, detachment leads to the supreme
devotion, a state of freedom from actions, knowledge of the Divine, and,
finally, complete merger with Him. A special attention may be paid to Shlokas
63 to 66. The Lord says, ‘I have given you a relatively more profound
knowledge, reflect on it and then do what you like’. The Lord hastens to
add, ‘there is however, yet another knowledge which is most profound, and
which I shall give you now. Fix your mind on me, be devoted to me, renounce
everything and take refuge in me. I shall liberate you and you shall come to
me.’
Thus the message of Shri Geeta is unequivocal that
surrender leads to liberation. It makes the seeker, ‘Yukhta’, or merged
with the Divine, who is Sat, Chit and Anand, Being, Consciousness and Bliss,
and thereby he becomes ‘Mukhta’, emancipated and liberated. In other
words, he becomes the Master of the Yoga, ‘ Yogeshwara’ himself.
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