Teachings of Bhagavad Gita on Yoga

Bhagavad Gita is the most defined text from the ancient times answering the burning questions of a human existence and further guiding a human being to act righteous in the delusional play called “Maya”.

In Bhagavad Gita, yoga is referred to not just a practice that is based on temporary escapism from the daily life routine instead yoga is an approach with which the life has to be experienced entirely.

It is not to say that Gita excludes the practices o contemporary yogic techniques, as in the chapter 6, Shri Krishna describes the act of sitting on an asana

(clean base) in solitude, keeping the spine tall and

moving into meditation, disconnecting from the mind

and its outer experiences, practicing concentration by

focusing on the tip of the nose, the centre of the

eyebrows and turning the senses inwards.

Shri Krishna uses the word ‘yoga’ along with different

locutions throughout the explaination, the insights are

directed towards becoming aware of the tendencies of

the mind and embracing the techniques prescribed to

get over the sufferings.

Conditioned mind is the root of all the sorrows. .

and so first, through the practices like non-violence,

tolerance, practicing minimalism, unconditional love, &

seeing the god and its beauty in all the creation that is,

the mind is stilled, and controlled, with the stillness achieved thereafter, the yogic path

unfolds into the guidance of performing ones duty (dharma) with non-attachment to the results of the act performed., easier said than done, to be detached from the fruits of

action, upholding the values of a virtuous being becomes essential in the process.

MAIN YOGIC CONCEPTS/ TECHNIQUES MENTIONED IN

BHAGVAD GITA.

KSHETRA & KSHETRAJNA - The knowledge of the

known and the knower is termed as kshetra &

Kshetrjana respectively, the body is the known and

called the kshetra and the experiencer of the body

which is the soul is the knower called kshetrajna.

Shri krishna emphasises to detach from the limited

experience of the body, mind and its senses and to

develop an initial practice of discrimination to

acknowledge the self, which is beyond just bodily or

sensory experiences PRATYAHAR (RENUNCIATION) - To understand the repetitive nature

of the mind , the practice of renunciation is suggested,

renunciation means to let go of the dualities steming

from the cravings of the unsteady mind which leads to

the experience of pain & pleasure, sin & virtue, love &

enmity and dark & light. All this is but the state of

ignorance, when we let the ego starve which constantly

demands for more from the outer material experiences

and turn the attention to the heart by practicing

detachment from the material comforts, selfless

service to others etc. the realisation of the higher

knowledge originates from inner supreme self (atman).

KARMA-BHAKTI-GNANA YOGA ( THREE INGREDIENTS

TO REALISE SELF) - Self less action (karma yoga ),

Devotion and complete surrender to the divine will

(Bhakti yoga), & Self enquiry to attain the wisdom of

higher consciousness, reading of scriptures ( Gnanayoga), shri krishna explains the three ways through which one gets the deeper experience of the Self,

knowledge of the higher self, developing faith and love

towards god and living the life with a pure selfless attitude one develops the intensity which paves the path to moksha ( the highest experience of freedom).

The essence here is that all these three practices are

interdependent and supported through each other.

VAIRAGYA & ABHYASA - The modifications of the mind

are too frequently changeful makes it difficult to focus

on the aim and for that vairagya ( detachment) and

abhayasa ( constant practice with determination ) is

the key to get stability and resolve to stay clear on the

journey to realise self.

In daily life it is to be understood from the view of not

holding on to the momentarily experiences of life, reminding ourselves the ever transcending truth yet

knowing the duty and committing to it without worrying

for the consequences.

Self love, faith on god and practicing meditation helps.

PARIKARMAS ( SELF CONTROL, SELF ENQUIRY) -

Destroying anger, jealousy, enmity, attachments, lust,

fear, & ego sense through the spiritual knowledge and

cultivating love, surrender, friendliness, equanimity is

suggested which makes it easy for us to see “one self

in all”, true meaning of yoga is acknowledged.

SARV-KARM-PHAL-TYAGA ( COMPLETE SURRENDER

TO THE SUPREME SELF) - The ability to be ‘in the

world’ and ‘not of the world’, is the major teaching of

Bhagvad Gita. A constant reminder is put forth for the practitioner to keep himself free from any kind of attachments and to keep testing the experiential knowledge through deeper surrender. Mind cease when it has no place to explore fears which is the

natural outcome of surrendering the mind to the divine

force.

Letting go of the concepts and ideas constantly and

being open to change anytime is a powerful way to get

established in the higher wisdom of the self.

Apart from above mentioned techniques the

archetypes of a true yogi are described to help

coordinate with the holistic approach of yoga towards

life. A true yogi doesn’t give up anything though it

might seem like he had but in true sense a yogi is one

who sees the truth and lives a life performing the duty

as a righteous human being yet knowing the ultimate

bliss which is desirelessness, detachment and

disinterest in worldly pleasures.

CONCLUSION :

The essence of Bhagavad Gita is to create the balance

between the contrasting terms moksha (highest

freedom) and dharma (righteous action) which is

created due to the limitations of human brain. The

middle path where there is no opposing forces and an

equanimous state is acheived is where the blissful

state is experienced .

I personally feel Gita directs us to have a resolve first

and then prescribes beautifully the methods to attain

the goal of this Human birth through yoga.

we are taught to constantly investigate our motives and

to act truly and accordingly to that which is understood

as a duty.

The simplicity of the heart and connecting to the lifegiving force called prana brings the easiness in all

aspects of life and we get to realise brahman or the self.