When I first started my path as a yoga teacher my mentor Dave suggested that I read the Bhagavad Gita. He told me that would be the best book for me to start with and also remember throughout my yoga studies. Boy was he right.
I returned to school this year and at age 50 it is proof that you can always take new directions. I am studying my masters in science in yoga therapy. My career started out in a bachelors in accounting and writing science papers is new for me.
Anyway I am still learning but I am proud of this paper and thought I would share it because maybe you haven’t read the Gita but will enjoy this summary. Although the message is angled towards how the Gita’s message would apply to yoga therapists you can always substitute any industry. That is the universal truth about this historical message that has lasted so long.
Hope you enjoy and hope it helps.
(See below)
—Paige
Abstract ______________________________________________________________________________
The Bhagavad Gita or “Gita” is an ancient story that has many messages relevant to modern times. This paper will discuss some of the context of the Bhagavada Gita (BhG) using the translation from Eknath Easwaran, as well as cite other materials to discuss the Karmic and Yogic references from the story. Additionally this paper will discuss the relevance of the Gita today and how the wisdom may be applied to yoga therapists and their clients. Concluding that the yogic discipline discussed in the Gita will have an impact on mental decisions of yoga therapists as well as improve observations of the conditions of their clients.
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The Bhagavad Gita or “Gita” means ‘song of the divine’ and is an ancient poetic story that scholars assume takes place somewhere around 1000 B.C. The Gita is centered around a narrative between Arjuna, a warrior, and Krishna (sometimes spelled Krsna) who is an avatar of Vishnu or the Divine. Also the Gita’s 18 chapters have had many interpretations; “English translations started around 1785” (Feuerstein, pg 188).
It is important to note that the Gita is a religious and Hindu story, and the purpose here is not to be an expert in either area. Instead this paper will discuss some of the context of the Bhagavada Gita (BhG) using the translation from Eknath Easwaran, the relevance of the story today as well as the influence it has to yoga therapists and their clients.
The Gita has multiple messages and is part of a larger story called The Mahabharata. Although a religious text, many enjoy the philosophy of the story as well; as the messages are about intension, confidence, faith, compassion, doubt, fear and the struggle of good vs evil. Most importantly the Gita discusses Karma or action.
“What is certain is that the Gita has enjoyed enormous popularity among Hindus for countless generations. This popularity is epitomized in the words of Mahatma Gandhi who said ‘I find solace in the Bhagavad-Gita’.” (Feuerstein, G. p.188).
In summary, the Gita’s story takes place on the battlefield of Kurukshetra; believed to be central India. The conversation is centered around Arjuna’s dilemma of the right action to take because he is about to go into battle against his family and teachers. Being uncertain of the action to take and starts calling out too Krishna. Arjuna says “Even if they were to kill me I would not want to kill them, not even to become ruler of the three worlds” (BhG 1:35).
Furthermore he believes the act of slaying them is a sin, even though they are evil. Arjuna questions the happiness of the outcome if he fights them. Additionally he is concerned about his own kingdom and people. Krishna instructs him to rise up and fight, but he freezes.
It is important to mention that reincarnation is a major belief of Arjuna and his discussion is centered on the ways to live his life free of sin so he can experience freedom or transcendence. Krishna suggests to practice yoga and then spends various chapters explaining how and why to practice.
“Whose self is yoked in yoga and who beholds everywhere the same, he sees the self abiding in all beings and all beings in the self.” (BhG 6.29). (It is important to note the word “yoga” in the Gita is not referring to physical (asana) practice).
“Ones whole life must become a continual yoga. By seeing in everything the presence of the Divine and by casting off all mundane attachments, yogis purify their life and on longer take flight from it.” (Feuerstein, G. p.190).
Arjuna remains uncertain and again questions the action he should take. Therefore Krishna goes into more examples and detail. He reminds him to practice his yoga and he will free himself from the place of 'inaction' he is currently at and know the direction to take. “The wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified and every act is done with complete awareness.” (BhG 4.18).
The largest part of the story is centered around Karma or action, and that action or non- action can be good or bad; still Krishna suggests yoga should be practiced to have a clear mind in order to make decisions. Overall the message of the Gita isn’t summed up with a quick resolution; there isn’t an easy right, wrong or obvious answer to Arjuna’s dilemma.
In the third chapter Arjuna asks about two forms of yoga; Jnana-Yoga, the path of spiritual wisdom and Karma-Yoga, the active path of selfless service. Krishna says, “One who shirks action does not attain freedom; no one an gain perfection by abstaining from work?” (BhG 3.3). Arjuna is not sure of the form of yoga to practice but Krishna explains that freedom won’t be attained by avoiding his duty; therefore Karma-Yoga is the practice he suggests him to follow.
“Karma-Yoga implies a complete reversal of human nature, for it demands that every action is performed out of a disposition that is radically distinct from our everyday mood. Not only are we asked to assume responsibility for appropriate (Karma) action but also to offer up our work and its fruit (phala) to the divine Person.” (Feuerstein, pag 49).
Later in chapter 3 Krishna explains “the ways out of suffering”. “It is better to strive in ones own dharma than to succeed in the dharma of another” (BhG 3.35); the term dharma is referring to the ‘true self’. “Teaching that the true self is not the body. The true self is eternal, neither die nor is born, but is reborn in new bodies.” (BhG 2.20-22). Arjuna later asks “What is the force that bind us to our selfish ways?” (BhG 3:36). Pointing out that when we wish to act right, often we do the wrong thing. So he asks what power moves us or pulls us away from our path? Krishna replies that anger and selfish desire (ego) are the greatest enemies; they are destructive powers that pull us from our purpose.
Later in the story Krishna warns Arjuna to beware of further faults and decisions that will pull him from his purpose. He encourages him to let his yoga direct him and offers instructions on how to practice yoga. Arjuna then replies that understanding the concept is one thing but what happens to a person that tries but fails? Krishna reassures him that such a person is not “destroyed” by failure. “A rich conception of the ‘person’ is the Gita’s depiction of the body as a ‘field’ and the one who knows this, “the knower of the field” (Fields, G. p. 27).
The discussion continues into many other chapters; discussing ways to be fully informed, movement of energy, paths that can be taken, and trusting in the Divine. By the end of the story Krishna reassures Arjuna that when he acts as he instructed, that he is “free from doubts and confusion.” (BhG 18.72).
Repeatedly the Gita’s message is centered on the discipline of Karma-Yoga and how it creates mental clarity. “With your intent on me, Arjuna, discipline yourself with the practice of yoga. Depend on me completely. Listen, and I will dispel all your doubts; you will come to know me fully and be united with me.” (BhG 7:1).
So why is Gita relevant today and why has the story lasted for so long? A major point being made in the Gita is on making decisions. The message is applicable even if one’s religious belief is different; human nature seeks freedom of suffering. The wisdom of the “Gita with that in modern scientific literature shows several similarities, such as rich knowledge about life, emotional regulation, insight, and a focus on common good (compassion). Apparent differences include an emphasis in the Gita on control over desires and renunciation of materialistic pleasures.” (Jeste,Vahia, para 3, retrieved from section in article Wisdom as conceptualized in the Gita).
Overall the Gita’s message is simple, yet a difficult discipline; practice yoga. For some this may mean yogic acts of service, chanting, mediation, physical (asana) or a combination. Furthermore knowing the right actions will not reduce suffering; action taken for the right reasons must be taken. “Action performed in the spirit of self-surrender has benign invisible effects. It improves the quality of our being and makes us a source of spiritual uplift for others” (Feurstein, G. p. 49).
Consequently the Gita has influenced so many including, yoga therapists and other healing practices, as the message is universal to humankind. “We believe that the concepts of wisdom in the Gita are relevant to modern psychiatry in helping develop psychotherapeutic interventions that could be more individualistic and more holistic than those commonly practiced today, and aimed at improving personal well-being rather than just psychiatric symptoms.” (Jeste, Vahia, para 1).
The practice of yoga therapy is still new and is not a term used in older historical yogic text; traditionally it is a religious practice. “But Patanjali, in the classical text the Yoga Sutras, listed disease as one of the impediment to spiritual practice. It seems likely then that yogis would have employed various yogic tools, from chanting to meditation to yoga poses (asana), in an effort to overcome the limiting effects of disease on carrying out an intense spiritual practice.” (Khalsa, Cohen, McCall, Telles, pg 31).
Therefore yoga therapists can benefit from the story of the Gita in many ways. “The ‘easy’ discipline of Karma Yoga, when adopted conscientiously, becomes a fiery practice of self- transcendence.” (Feuerstein, G. p. 49). Yoga therapists who practice this discipline may experience clarity in their decisions, learn new information and increase awareness when working with their clients.
Additionally the yoga therapist will use the Gita’s message to observe their clients behavior and actions; identify doubt, fear, intension, ego, confidence, compassion, struggle and so on, as issues the client may or may not be aware of. Therefore the development of the yoga therapy practice is taking into account communications, both verbal and non-verbal, as contributors to the client’s health that include understanding social environment.
For example a client with a physical injury comes to a yoga therapist and shares other concerns about sleep and social dilemmas in their life. The therapist also notices the client is having some trouble focusing as well. Therefore the yoga therapist will develop a set of physical positions, breath-work and meditation that will help promote more rest, and focus on more than the physical injury. Additionally the yoga therapist may suggest other services, outside of yoga, such as talking to a qualified therapist, massage, or nutritionist to help create a holistic practice.
Finally the yoga therapist understands that the client has just taken an action to help themselves and the client may be skeptical, but the yoga therapist is there to aid them in developing a yogic plan of action that helps them focus, build awareness and reduce suffering. Therefore a yoga therapist who is practicing Karma-Yoga becomes a vehicle of guidance and compassion that helps their clients find their own answers.
References
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Easwaran, Eknath, (1985). The Bhagavad Gita. Nilgiri Press Publications.
Feuerstine, Georg, (1998). The Yoga Tradition. Hohm Press.
Fields Greogry, (2001). Religious Therapeutics. State University of New York Press, Albany. Jeste, D., Vahia, L, (2008). Comparison of the conceptualization of wisdom in ancient Indian
literature with modern views: focus on the Bhagavad Gita. NIH.
Retrieved from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2603047/
Khalsa, S., Cohen, L., McCall, T., Telles, S., (2016). The Principles and Practice of Yoga in Healthcare. Handspring Publishing Limited.
