Yog in the Gita
Each chapter of the Gita ends with “Om tatsatiti shreemad bhagavadgitasu upansitsu, Brahmvidyayam yogshastre Shree Krishna Arjun samvade, title and chapter number” emphasising that the Bhagavad Gita which is the discourse between Shree Krishna and Arjun is an Upanishad, the science of Brahm and the scripture of Yog.
Philosophical Opinion
The word Upanishad has been translated in many ways. According to conventional Indian scholars, Upanishad means setting ignorance to rest by revealing the knowledge of Brahm, the supreme spirit. Adi Shankaracharya relates Upanishad to Atmavidya, that is the knowledge of the self and to Brahmavidya, which is the knowledge of the Brahm.
Some Western scholars have translated the term Upanishad as ‘secret doctrine’, ‘mystic meaning’ and ‘hidden connection’. Others interpret it “to sit down near” or “sitting at the feet of a teacher,” implying the transmission of profound wisdom from a guru to an eager student.
Upanishads are also called Vedant, meaning the end of the Ved, because they represent the final and deepest wisdom of Vedic thoughts. There are over 200 known Upanishads of various lengths. They delve into the spiritual core of human existence and the universe, exploring relationships between the two concepts, Atama the self and Brahm the supreme. The Gita appropriately fits into the category of Upanishad.
Brahmavidya is the pursuit of Brahm and self-realization. It encompasses both theoretical understanding through study of scriptures or Gyan and practical self-realisation through meditation and yog. The ultimate aim of this pursuit is Moksha, liberation, which is freedom from suffering and the cycle of rebirth. Scholars and practitioners define Brahmavidya as any dedicated quest for absolute truth and everlasting knowledge, applicable across diverse spiritual traditions.
Yog is one of the six major schools of Hindu philosophy, others being Sankhya, Nyay, Vaisheshik, Mimamsa and Vedant. It focusses on achieving union with the divine by following certain prescribed approaches.
The traditional yog philosophy is credited to sage Patanjali, who composed the book Yog Sutras. He states that yog is restraining the mind from wandering around. The Yog Sutras identify eight limbs of yog which are known as Yam comprising nonviolence, truthfulness, non-stealing, continence and absence of greed; Niyam comprising purity, contentment, self-discipline, self-study and devotion; Asan (postures); Pranayam (breathing exercises); Pratyahar (detachment); Dharan (concentration); Dhyan (meditation); and Samadi (pure consciousness). These limbs help the practitioners achieve Moksha and union of their soul with the supreme. This approach is also called Astang or eight-limbed yog.
Sankhya is one of the oldest schools of Hindu philosophy, founded by the sage Kapil. According to Sankhya, all of existence is divided into two ultimate and independent realities.
They are:
1) Purush or consciousness which is the spiritual essence, pure awareness, and the eternal witness. Purush is inactive and devoid of any qualities or attributes.
2) Prakriti or matter/nature which is primal, unconscious source of the physical and psychological universe. Prakriti is active and constantly changing.
Sage Kapil noted twenty-five philosophical principles from the analytical breakdown of the cosmos, hence the name Sankhya, which translates to enumeration or counting.
Prakriti evolves into the physical world through the interplay of three primary qualities namely Sattva, Rajas and Tamas. Prakriti and Purusha through their interaction produce other elements, including the intellect (Mahat), the ego (Ahamkara), the mind, five senses, and the five gross elements (earth, water, fire, air, and space).
In the Gita, elements of Sankhya have been discussed in the form of Sankhya yog as well as purush, prakriti and gunas.
Elements of Nyay, Vaisheshik and Uttar Mimamsa have been also been briefly discussed in the Gita at various instances.
The Gita synthesises various philosophical as well as practical concepts which have been relevant to the seekers of truth throughout its long history. In addition to the vast topics of Atma and Brahm, it highlights various types of yog that lead to liberation.
Yog in Gita
The Bhagavad Gita stresses on the yog. Ordinarily, the yog is understood to be the practice of physical exercise by performing various postures of the body, to aid well-being of mind and body. The yog in the Gita transcends this level and provides guidance on how to become broadly accomplished in one’s life and beyond. The term yog has many meanings in the Gita. It denotes a union, a path or a discipline which leads to a state of integration with the object of one’s interest.
The Sankhya yog (path of Sankhya); the Gyan yog (path of knowledge), the Karma yog (path of action), the Dhyan yog (path of meditation), the Bhakti yog (path of devotion), the Sannyas yog (path of renunciation) and others are examined. These are the different
routes to attain perfection in life and union with the Brahm after death.
Elements of Patanjali’s Astang yog such as concentration, meditation, samadhi have been discussed in some chapters. Patanjali Yog Sutras define yog with ‘yog chitavriti nirodhah’, which is translated as ‘yog is restraining fluctuation of the mind’. Whereas Gita defines yog in BG 2:48 as ‘samatvam yog uchyate’, conferring tranquillity of mind to be yog. In BG 2:50 it states ‘yogah karmashu kaushalam’ that is yog is skill in action.
Sankhya Yog
In chapter 2 of the Gita, Sankhya yog provides the distinction between the eternal unchanging soul and the transient physical body. It is anticipated that understanding this concept will influence believers to overcome grief and subsequently perform their duties with peace and detachment.
Sankhya yog encompasses a number of core elements that include Vivek or discernment, the immortality of the soul, equanimity and duty, and the path to liberation.
Gyan Yog
It is the path of intellectual inquiry, discrimination, and self-analysis aimed at recognising the self and its ultimate unity with the Brahm. It operates on the premise that the embodied self is inherently divine but is clouded by ignorance and ego.
By using wisdom and arduous introspection, a practitioner learns to detach from material desires and distinguish between truth and illusion. This topic has been discussed in several chapters of the Gita. For example, BG 2:11-30 delves into separation of the embodied self (soul) from the body and on self-enquiry.
Chapter 4 is dedicated to wisdom and spiritual knowledge. The virtues of Gyan are praised in many verses. In BG 4:38, Gyan is described as the ultimate purifier that can be used to destroy the illusion of ignorance. In Chapter 7, the focus is on knowledge of the absolute truth and the realisation of divine presence in all things. In BG 18:20-22, qualities of knowledge classified as sattvik, rajasi and tamasi are detailed.
Karma Yog
The core philosophy of the Bhagavad Gita, is the path of selfless action. It encourages one to perform one’s prescribed duty, but remain wholly detached from the results of the action. By working with integrity and without craving rewards, one should avoid karmic bondage and move towards inner peace.
In BG 2:47, it is stated, “Your right is to your action alone and never to its fruits at any time. Fruits of action should never be your motive, neither let your attachment be to inaction.”
BG 3:5 – “No one can remain still, even for a moment without performing action. Everyone is forced to perform action against one’s will by the impulses born of innate nature.”
BG 3:30 – “Submitting all actions to me, with your mind fixed on the indwelling self, and becoming free from any thought of gain or sense of ownership, shake off your lethargy and fight.” Work should be treated as a form of sacrifice and surrendered to the divine.
Dhyan Yog
It is a spiritual discipline focused on achieving self-realization, inner stillness, and mastery over the mind. It is explained in detail in chapter 6 of the Bhagavad Gita, Atma Sanyam Yog. Dhyan requires controlled breathing, balanced living, and an unwavering concentration on the supreme.
It is the practical discipline of training the mind to transcend fluctuations and rest in the self. The Gita instructs that through balanced living, mental discipline, and steady contemplation, one can achieve spiritual liberation.
Arjun confesses that controlling the mind is difficult as it is restless, blustery, powerful and obstinate. Subduing it is as difficult as controlling the wind (BG 6:33-34). Krishna explains that mastery requires two key pillars: consistent and sincere practice over time, and detachment from the distractions of worldly attractions and sense gratification.
The practice involves gently but firmly withdrawing the flickering mind from worldly attachments and returning its focus entirely on the self. By doing this repeatedly and systematically, the mind eventually achieves a state of deep, serene, and unbroken concentration.
Meditation succeeds when supported by a balanced lifestyle. The Gita advises against extremes – neither eating too much nor starving, and neither sleeping too much nor sleep deprivation.
Dhyana is also one of the limbs of the Patanjali Yog Sutra. It focuses on deep contemplation, single-pointed concentration, and transcending the mind to achieve inner harmony and oneness with the self.
Bhakti Yog
It is the spiritual path of loving devotion and surrender to God. Lord Krishna emphasizes it as the most direct and accessible way to obtain spiritual liberation. Chapter 12 of the Bhagavad Gita focuses on the subject of worshipping a personal deity and the Nirgun Brahm (formless Absolute). The Gita states that the devotion to a personal form is much easier and more natural for human beings.
In BG12:8-11, a step-by-step approach to attaining the Supreme is offered, that includes:
• Concentrating the mind and intellect entirely on God.
• If one is unable to do so, then practicing Abhyas yog is advised, namely constant remembrance of the divine through devotion.
• If that is also difficult, then one is guided to perform all daily works selflessly for God.
• If one cannot even accomplish that, surrender of the fruits of actions and seeking inner peace is advised.
In BG 12:13-20, ideal characteristics of a Bhakti Yogi are outlined as follows:
• Equanimity in both happiness and distress.
• Compassion, humility, and being free from ego and attachment.
• Freedom from malice and the ability to forgive easily.
Sannyas Yog
The Bhagavad Gita primarily refers to Gyan Karma Sannyas Yog (the yog of renunciation of action in knowledge) in chapter 4; Karma Sannyas Yog (the yog of renunciation of action) in chapter 5; and Moksh Sannyas Yog (the yog of liberation through renunciation) in
chapter 18.
Sannyas is generally understood as the formal renunciation of all worldly duties and desires. It is also known as the fourth stage of one’s life, the other three being
1) Brahmacharya or stage of learning,
2) Grihastha or householder stage and
3) Vanaprastha stage, which is transition from the householder to Sannyas.
In the Gita, Sannyas yog bridges the gap between formal ascetic renunciation and selfless action. It reveals that true renunciation is detaching oneself from the fruits of one’s work rather than abandoning action itself.
Karma yog is the execution of righteous duty without attachment to the outcome. The Gita synthesises both and asserts that Karma yog (selfless action) is practically superior and safer than outward Sannyas, and ultimately, they both lead to the same spiritual goal.
Chapter 4 of the Gita focuses on the yoga of knowledge and the renunciation of actions in knowledge. It explains how true understanding burns away the reactions of all actions, making one free from material bondage.
Chapter 5 of the Gita addresses Arjun’s confusion regarding the better path – renouncing work entirely or performing work selflessly. Krishna concludes that a true Sannyasi (renouncer) is one who neither hates nor desires the fruits of their actions, merging both paths into one.
Chapter 18 of the Gita clarifies the distinction between Sannyas (renunciation of desire-driven action) and Tyag (relinquishment of attachment to the results of action). It emphasizes that one must never abandon their essential duties like charity, austerity, and sacrifice, but to perform them with detachment.
Finally, Krishna addresses Arjun by saying “fix your mind on me, be devoted to me, sacrifice to me, bow down to me. In this way you will come to me. I promise you, for you are truly dear to me.”
—Awadhesh Sharma
www.hinduguru.com.au.
