07-08-2011

Bhagavad Gita - Its Mystical and Practic

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Bhagavad Gita Its Mystical and Practical Applications

by Swami Nishchalananda Saraswati

WHAT IS YOGA? WHAT IS KARMA YOGA? Meditation Using the Ego to Go Beyond the Ego Unsupported Awareness THE MANTRA OM Bhakti yoga Vigyana Bhairava Tantra Bhagavad Gita - Its Symbolism and Practical Applications Karma yoga Kriya yoga The Benefits of Teaching Yoga
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he Bhagavad Gita (lit., the Song of the Divine) is a superb classical Sanskrit text on the practical and mystical teachings of Yoga, a scripture on Brahma Vidya (the Science of Consciousness) showing us how Yoga can be lived moment to moment in daily life. Said to have been written by the Sage Vyasa, the Bhagavad Gita comprises 18 chapters with a total of 700 verses. It is part of the great epic, the Mahabharata (the Great India), which, with over 100,000 verses, is the biggest scriptural text in the world. The Bhagavad Gita is widely and affectionately called The Gita (The Song). The Gita consists of the teachings given by Krishna to Arjuna and gives a clear explanation of most of the main paths of Yoga, notably Karma, Gyana, Bhakti, Mantra, Dhyana and Buddhi Yoga. The aim of the Gita is to help and guide us so that we can establish harmony and balance in every sphere of our life and thereby live fully, joyfully and wisely. This article does not presume to give a full treatment of the Gita, but merely a few pointers so that you can go deeper into it yourself. The following is a brief explanation of background of the Gita a mixture of the history and myth. We have given the Sanskrit names of some of the main characters, together with their roles, so that you can get an idea of what they signify symbolically. HISTORICAL AND MYTHICAL BACKGROUND. Well before the start of the Christian era, a powerful kingdom flourished in North India. Dhritarashtra, was the elder son in the royal family. Normally, he would have become king, but since he was born blind and, by law, a blind person was not allowed to become king, his younger brother Pandu assumed the throne in his place. King Pandu had two wives - Kunti and Madri. According to myth, he had been cursed by a Rishi (Sage) so that he couldnt have offspring. However, Kunti, his first wife, had a boon from another Rishi that she could call on any god to come and impregnate her. She had three sons by gods: the eldest, Yudhishthira (Steady in War) whose father was Dharma, the god of correct thinking and action, was flawless in nature; the second son Bhima (the Terrible), whose father was Vayu, the wind god, was daring and had tremendous strength; and the third, Arjuna (Clear; Bright) whose father was Indra, the god of the mind, was renowned for chivalry. Arjuna is the main hero of the Gita; being the son of the god of the mind, he is, like all humans, assailed by doubt. To prevent jealousy, Kunti transferred the same boon to Madri, the second wife, who gave birth to Nakula and Sahadeva, twins born of the Ashwins. These were known as the five Pandava brothers even though King Pandu was not their real father. To thicken the plot, the blind Dhritarashtra had one hundred sons by his consort Gandhari. These were known as the Kauravas brothers (the Sons of the Kuru Tribe). In sharp contrast to the five noble Pandavas, the Kauravas, led by the eldest son Duryodhana (Foul in Battle), were malicious and cruel, scheming and ever ready to stoop to crooked means. Whilst he was king, Pandu accidentally killed a priest. He retired to the forest to atone, leaving the elder statesman Bhishma (He Who is Formidable), uncle of Pandu and Dhritarashtra, to act as the regent of the kingdom. He was affectionately known as the Grandsire by both sets of brothers and he supervised the education of all the children, both the Pandavas and the Kauravas. All were brought up together, had the same teachers and were treated equally. Yudhishthira, the eldest of the Pandavas, was considered the rightful heir to the throne. As such, from childhood, Duryodhana knew that Yudhishthira, was the obstacle to the throne. He cunningly plotted the downfall of Yudhishthira and the other Pandava brothers by playing on Yuddhishtiras one weakness - gambling. He got him to play dice by which he lost his kingdom. They were banished to the forest for 12 years plus an extra year. It was agreed that Duryodhana would take care of the kingdom in their absence. During their time in the forest, the Pandavas had the opportunity to practise Yoga and meet many sages. After 13 years the brothers returned to re-claim their kingdom, but Duryodhana refused to give it back. Even their teachers, including Bhishma, insisted that Yudhishthira be accorded his rights but Duryodhana refused. War was inevitable. Both parties sought the help of Krishna. Since Krishna didnt want to take sides he agreed that each side could take either him or his army. Duryodhana chose to take Krishnas army to help the Kaurava cause whilst Yudhishthira and the Pandavas took the unarmed Krishna. Krishna became Arjunas charioteer and, before the battle, they drove to the centre stage between the two opposing armies. Here Krishna explains the teachings of Yoga to Arjuna; their conversation is the Gita. Though not personally on the battlefield, but in the nearby city of Hastinapura, the discussion between Krishna and Arjuna was related to the blind Dhritarashtra by his adviser Sanjaya who has the gift of clairvoyance and clairaudience. The battle lasted 18 days, each of the 18 chapters corresponding to one day on the battlefield. Put very simply, this sets the scene of the battle of Kurukshetra. SYMBOLISM. Kurukshetra (the Field of the Kurus) is the name of the battlefield. It refers to the Kuru tribe, from whom the Kauravas were descended. It still exists as a place just north of Delhi on the railway line. The battle seems to have actually taken place at the very dawn of recorded Indian history and is the Indian equivalent of Armageddon. Krishna is driving the chariot in which Arjuna is sitting. The chariot symbolises the physical body and individual mind. The five horses represent the five senses. The two reins indicate Viveka (Discriminative Awareness) which allows us find balance or centredness between opposing pulls or demands. The Kauravas and Pandavas are cousins. Their common ancestry symbolises that both 'good' and 'evil,' ignorance and wisdom, ultimately come from the same Source. There are a hundred Kauravas (negative tendencies), but only five Pandavas (positive tendencies). A constant war is being waged within all of us. Dhritarashtra (He Whose Empire is Firm), the blind king, represents the unenlightened ego, who is at the mercy of the forces of ignorance (the Kaurava sons). Like Arjuna, he also represents each of us. His adviser, Sanjaya (He Who Gives Victory), represents conscience, or Awareness (see later), which is the link between the ego and our Essential Being (in Yoga, known as Atma). By listening to Sanjaya (i.e. awakening Awareness), we can gain victory and get in touch with our Essential Nature. Arjuna symbolises the Yogic practitioner or the Spiritual seeker. He is the struggling soul who has not yet received the saving Truth. He is also known as Partha (Son of Pritha or son of the earth); like us, his body created out of the soil of the earth. He represents each one of us. He doesnt want to fight because he will be obliged to kill his relations and friends in the opposing camp. He is in anguish - to fight or not to fight (which reminds us of the same dilemma which Shakespeare so powerfully expressed in the words of Hamlet: to be or not to be). He is bewildered and doesn't know the right course of action. He is overwhelmed by doubt, denial, hatred of life, anguish and despair. He appeals to his Guru, Krishna, who gives him guidance. If we seek earnestly, then like Arjuna, we will also find guidance (symbolised by Krishna). Though generally far less dramatic than those faced by Arjuna on the battlefield, each of us faces dilemmas in life. These conflicts often create complete confusion in our minds and in our lives. How should we act? Is it worth it and is life worth living? The teachings of Yoga expounded by Krishna in the Gita, show us the way out of confusion, giving us the clarity and the confidence to act correctly. We have to make decisions, sometimes difficult ones, and we have to act in life. Krishna teaches Arjuna, and us, how. The Gita shows us that lifes contradictions and dilemmas can only be resolved with a higher Awareness that is, when the Buddhi is awakened (see later). Only then can we live harmoniously even among all the conflicts of life. The Yogic or Spiritual path often starts with anguish or even despair. Only then do we start to seriously question our life, the direction in which it is taking us and our place in the scheme of existence. This is why the first chapter of the Gita is called The Yoga of

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Arjunas Despair or Despondency. Though often glossed over, chapter 1 is most important. In daily life we have to constantly decide what is right and what is wrong; what is appropriate and what is inappropriate. The Gita teaches us how to choose. The battle between the Kauravas and the Pandavas is not a sanction for war, but symbolises the path of ignorance versus the path of wisdom - the battle which each of us has to wage, both outer and inner, between negative and positive thinking, between negative and positive actions. For those who are on the Spiritual path, the battle indicates the process of Yoga where we can transform tendencies of ignorance into those which lead us towards realisation of the Spirit. It is for us to choose which path we take. After many tribulations, the Pandavas win the battle: wisdom and compassion triumph over ignorance and self-centredness. At first, selfish actions may seem to dominate, but at the end of the day, selflessness wins. Selfishness leads us to ignorance and unhappiness whilst selflessness leads us to Transcendental Vision, Wisdom and Joy. Krishna symbolises the Supreme Intelligence (Paramatma) which, as the Guru, the Spiritual teacher, manifests Itself to Arjuna, the seeker of Truth. He has many names: among others, he is known as Yogeshwara (the Lord of Yoga), Madhava (the Sweet One - the one who awakens bliss), Govinda (lit., Herdsman but more exactly the Giver of Liberation) and Parthasarathy (the Charioteer of Partha, or Arjuna). Depending on our personality, or destiny, the Guru manifests in a fleshy human form or as the inner Guru (the Inner Voice). Whateverthe Guru, or teacher, slowly guides us to attain the status which he himself, or she herself, has. The teacher gives instructions which, in time and practice, allow us to find meaning in life and, in turn, clarity in thought and in action. The life story of Krishna is given in the classical text entitled the Srimad Bhagavatam. His historical authenticity is less important than what he represents and teaches. Krishna says himself that he is not saying anything new, but repeating age old wisdom. He symbolises the Essential Nature of each of us and indicates that each of us can become an instrument of Higher Intelligence. Throughout his life, Krishna exemplified conscious action - Pure Consciousness expressed moment to moment in action. Like Christ for Christians, the birth of Krishna indicates the possibility of redemption. He was born of Devaki (which is a shortened form of 'daivi prakritti' which means intelligent nature); that is, he was born from the Womb of Underlying Intelligence, just as we all are. We are all embodiments of Atma, Consciousness, or Underlying Spirit. We can be born twice! Our first birth is from the womb of our mother; our second birth can take place if we refine our perception and understanding so that we are re-born into realisation of the Ineffable Consciousness. This is what Krishna teaches us. The Limitation of the Intellect. As we all do, Arjuna tries to use the intellect to find answers. But understanding from our individual mind is limited; it takes us around and around in circles and we get even more confused. Eventually, we have to delve into the intuitive levels (indicated by Krishna) to find answers. This is the teaching of the Gita. Blind Understanding Leads to Blind Actions. In sympathy with her blind husband, Dhritarashtras wife, Gandhari, also blindfolds herself. This puts her in the same boat as her husband and indicates that a blind ego, or ignorance, leads to blind and inappropriate actions. Awareness. Sanjaya, the seer of the battle, symbolises the Buddhi - the faculty of understanding that exists in all of us, usually dormant, which allows the flow of Awareness (see later under Buddhi Yoga). Sanjaya has evident sympathies for the Pandavas symbolising that appropriate actions and thinking (the Pandavas) engender the awakening of the Buddhi. Krishna and Arjuna converse in the middle of the arrayed forces. That is, the aspiring ego (Arjuna) is brought by Awareness (Krishna) to see both the negative and positive aspects of the mind. The ego, Arjuna, is totally confused; Krishna, Awareness, brings clarity. The First and Last Words. The first word of the Gita is dharma (approximately translated as right thinking and right action) and the last is mama (my). Therefore, the essential teaching of the Gita can be summarised by My Dharma instead of being obsessed by the idea that you are completely free to act, be Aware of the fact that you are an instrument of My Will (My Dharma). By so doing, we are enabled to realise the Transcendental Sphere of existence This is the essence of Krishnas teachings and the teachings of Yoga. PHILOSOPHICAL BACKGROUND. The Two Polarities of Existence. The teachings of the Gita are mainly based on Samkhya philosophy which says that phenomenal existence is brought about by the two fundamental principles known as Prakritti and Purusha. Prakritti is the manifest universe: matter, energy and mind, all objects and beings that exist in the infinite universe. On the level of each human, it is the physical body, energy body and mind (i.e. the personality). It is the realm in which we live - the realm of time and space; that which comes after the Big Bang. Purusha, on the other hand, is the Underlying Reality, Spirit, Consciousness, the Eternal Subject. As an analogy, Purusha is the blank paper and Prakritti is the writing on the paper. These two principles permeate every particle of existence. Almost every verse of the Gita refers to this relationship of Purusha-Prakritti. The Purusha is transcendental, eternally free, ever sentient and ever serene, whilst Prakritti is in constant motion and ever changing under the play of the three Gunas Sattwa, Rajas and Tamas. To further illustrate the difference between Purusha and Prakritti, in chapter 13 Krishna speaks of the difference between the Kshetra (Field) and the Kshetra-gya (Knower of the Field) where Kshetra is Prakritti, the Field of Manifestation, Phenomena or Energy, and Kshetragya is Purusha, the Underlying Intelligence. The faculty of knowing the difference (refer to verse 13.34), called Viveka (intuitive discrimination), can be awakened through Meditation. Then dry philosophy becomes mystical vision and mere intellect becomes direct insight and perception. THE TEACHINGS. The Gita emphasises Integral Yoga which integrates the major paths of Yoga. Gyana Yoga is the Yoga of Insight and Wisdom. In the Gita, it is often referred to as Samkhya Yoga and is intended to bring the insight, among others, that we, you and i, are not really independent individual entities but part of an inter-connected and interdependent Totality. Each human, and, for that matter, each living being, is but one cog in a large wheel: Arjuna, the Underlying Intelligence dwells in the hearts of all beings, the wheel of Maya (Creative Illusion) causing them to move as if mounted upon a machine. (18.61) The phenomenal world is but an expression of an Underlying Reality (or, to use scientific terminology, the Quantum Vacuum). In verses 13.14-17, Krishna says: Without senses, it shines through the senses. Completely transcendental, it supports all things. Beyond the play of nature, it enjoys the play of life. It is both near and far, both within and without every creature. It moves and yet it is unmoving. Because of Its subtlety, it is unknowable (by the mind). It is indivisible, yet appears to be divided in different creatures. Dwelling in every heart, it is the Light of lights. Its realisation is the goal of Gyana Yoga and Spiritual life. The aim of Gyana Yoga is to intuit the Reality which underlies all creatures and all phenomena. The followers of Gyana Yoga see that even where there are myriad objects, all are of One Intelligence This realisation engenders Bhakti (devotion). Bhakti Yoga is concerned with diminishing the ego by surrender to a Higher Intelligence. Krishna says: "Fix your mind (i.e. reflect) on Me; be devoted to Me; worship Me; revere Me; be disciplined; have Me as your goal; you will come to Me." (9.34) The Me refers to Underlying Intelligence call It by whatever name you wish - God, the Divine, the Supreme, Brahman, the Absolute, Allah. Bhakti Yoga is devotion to the Truth and Intelligence behind all things. You can consider this Intelligence as Him, Her or It, and in any form or non-form you wish. As a point of devotion, you may use any form, be it Krishna or Christ, Buddha or Shiva, Mohammed or Rama, Goddess Kali or Uma, Ahura Mazda, or even Zeus if you wish. It can be expressed towards a saint, or your Guru, whether dead or alive. If you wish, you can worship the Formless (refer to chapter 12). This is your choice and depends on your personality and cultural-religious background. They all lead to the same realisation. All roads lead to Rome. The specific form is unimportant - it is the clarity, inspiration and energy generated by such devotion that is important. Bhakti opens up the doors of perception. Krishna makes it very clear in the Gita that when he uses the word Me he refers to anything which symbolises Reality; not just Himself. Bhakti Yoga requires us to practise Meditation, to try to be even-minded in all conditions (Samata), to be contented (Santosha) even when things are difficult, and to have basic trust (Shraddha) in Underlying Intelligence which, having been sufficiently together to create and sustain the universe, should be able to sustain ourselves. We should rejoice in the welfare of others; after all, everyone and everything is an expression of that same Intelligence. The Gita encourages surrender Thy Will be done. This comes about not through denial and blind belief, but rather through the maturity that comes to a Yoga practitioner through direct experience and wisdom. Near the end of the Gita, Arjuna says: "O Krishna, by your grace my delusion and ignorance is destroyed. My doubts have been dispelled. My memory (of Reality) has returned. I shall now act according to Your Will (not mine)." (18.73) For the Bhakta (devotee) the highest freedom is in surrender to God. Willing and joyful participation in God's work is the duty of the

Bhagavad Gita

top of page Historical and my thical background Sy mbolism Philosophical background The teachings Summary

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devotee. A large part of the Gita is concerned specifically with Bhakti Yoga, especially the end of chapter 11 and the whole of chapter 12 which is entitled Bhakti Yoga. Karma Yoga means to surrender and dedicate the results of actions to a Higher Principle. This is a fundamental part of the teachings of the Gita and, indeed, the Gita is the most comprehensive text on Karma Yoga. Chapter 3, entitled Karma Yoga, chapter 4, Wisdom in Action and chapter 5, The Yoga of Dedicating Action are all concerned directly with this subject. For example: The Sages call a person wise when all his (or her) undertakings are free from anxiety about the results; all his (her) selfish desires have been consumed in the fire of wisdom. [] Their security is unaffected by the results of their actions; even whilst acting they feel as though they are doing nothing. [] Free from expectation and from all sense of possession, with the mind clear and yoked to Awareness, they do not incur any reactions (karma) by doing and working. [] Competing with no-one, they are alike in success and failure; content with whatever comes to them. [] Without selfish attachments, they do work in the spirit of service and, in this way, their karma (worldly attachments) are dissolved. (4.19-23) Mere work keeps us in ignorance and bondage; not working or not acting also keeps us in ignorance. But work combined with regular Meditation brings a change of understanding and attitude; we realise that we are not so much doers, but the mediums of doing. This brings inner transformation and allows us to evolve towards Spiritual realisation and freedom. Dhyana Yoga is the Yoga of Meditation. The Gita emphasises Meditation since it brings about a refinement in our perception: When you make your mind one-pointed through regular practice of Meditation, you will become more Aware. (8.8) Meditation fine tunes our intuitive faculties without which we cannot understand on a deeper level. Mantra Yoga, the Yoga of Sound, is also emphasised in the Gita. Albeit briefly, it mentions various well known mantras such as OM (verse 8.13), OM Tat Sat (17.23 onwards), Gayatri (10.35). Moreover, the Gita is a Mantra Shastra (shastra; scripture) a text in which each verse is a mantra. That is, besides being a manual of Yogic and Spiritual wisdom, each verse can be chanted to bring about a transformation in our perception. In this way, we can imbibe the mystical teachings of Yoga through vibration. Our perception can be transformed, or heightened, just by chanting the Gita. Buddhi Yoga. In Yogic terminology, the Buddhi is the faculty in each of us which allows the flow of Awareness. It is an aspect of the Agya Chakra (The Eye of Insight). Though it is dormant in most of us, it can be awakened by Yogic practices. Unless it awakens it is impossible to gain sufficient insight to see, so to say, behind the scenes of our own existence and, indeed the existence of everything. The awakening of Buddhi brings Bodhi Wisdom. Krishna tells Arjuna: So that they may realise My Nature, I initiate those who are dedicated to Me and who aspire to go deeper in understanding into Buddhi Yoga (I awaken the Agya Chakra). (10.10) That is, sincerity in our Yoga practice brings openness; this leads to deeper Insight and the Buddhi (discriminative Awareness) starts to awaken. If we remain tuned into it, then we can win the battle of life; we can evolve in our understanding and realise our Essential Nature. In the Gita, the process of awakening the Buddhi is known as Buddhi Yoga. All practices, paths and processes of Yoga lead to a gradual awakening of the Buddhi. Buddhi Yoga is the essence of the Gita. By awakening Buddhi and Awareness, we are enabled to align ourselves with Underlying Intelligence; we can work from a higher conscious level. In fact, if we don't exercise this Awareness and intelligence then we are acting in a way that doesnt measure up to our innate and full capacities as humans. As far as we know, humans are the only creatures (at least, on this planet Earth!) which have this faculty of Awareness; but it has to be awakened. The laws of karma apply on the material, biological, energetic, mental and social levels of existence - but Awareness acts beyond karma. Our bondage lies in our dependence on nature only; Awareness, or the Inner Voice Intuitive of Spirit, leads us to freedom and wisdom. Each Persons Path is Different. Each of us is unique. We have different propensities. The Integral Yoga of the Gita offers a path for everyone. Some are drawn to Hatha Yoga, others to Gyana Yoga, others to Karma Yoga and yet others to Bhakti Yoga. The Gita says: Some Realise the Eternal Spirit through Meditation (Dhyana Yoga), others by Gyana Yoga and others by Karma Yoga. (13.24) In fact, any one path of Yoga leads to an appreciation and practice of other paths of Yoga. Gyana Yoga leads to Bhakti Yoga and so forth. The Path of Yoga Sadhana (Practice). Chapter 18 gives a general overall view of the path of Yoga. One should start to do Yoga. Meditate. Spend time in quietude perhaps stay in an Ashram for a few days or a few weeks. Reflect. Go deeper. From this will flower Bhakti (a feeling of gratitude for existence) and Gyana (knowing the measure of the Underlying Intelligence). Then Karma Yoga in a real sense becomes possible - one starts to work selflessly; one attains the strength and grace to surmount all difficulties; one starts to feel that one is an instrument. Each persons path is different, no doubt, but this gives an idea of the path of evolution. Yoga Practices in the Gita. Many formal Yoga practices are obliquely mentioned in the Gita. The following are a few: Shambhavi Mudra (Eye-brow Gazing; 5.27,28), Naumukhi Mudra (The Gesture of the Nine Gates; 8.12), Pranayama (Breath Control; 4.29), Ajapa Japa (Mantra with Breath; 4.29), Meditative Asana (6.13) and Nasikagra Drishti (Nose-tip Gazing; 6.13). All of these are standard practices which are part of Hatha, Dhyana and Kriya Yoga and have to be learned from a competent teacher. Rendering Every Moment Sacred. The Gita encourages us to appreciate the mystery and wonder of every moment and every situation. In verse 4.24, for example, it gives us the following verse which encourages us to be grateful for our food: "The offering (of the food) is sacred; the butter (cooking medium) is sacred; the fire (heat) is sacred. Reality is only reached (realised) by those who recognize the sacred in all acts (works)." Here in the Ashram we chant this verse before every meal. It calms down the body and mind and puts us in the right frame of mind to enjoy and thereby digest our food. It also engenders a sense of the sacredness of what we are eating, the miracle of food, its preparation and the process of digestion. The Gita encourages us to live every moment of our lives fully, to offer every action on the altar of Truth: Whatever you do, whatever you eat, whatever you sacrifice, whatever you give, whatever you practice, O Arjuna, do it as an offering to Me (Underlying Intelligence). (9.27) Even our Yoga practice should be dedicated to a Higher Purpose. We normally do Yoga for personal reasons; this is fine - we will still reap many benefits. But far more benefits will accrue if we dedicate our practice to a Higher Principle. This is where esoteric Yoga practice begins. Let us try to remember this when we practice Yoga. Teaching Yoga to others gives the opportunity of doing Karma Yoga and brings inner inspiration: "He who teaches the secrets of Yoga to others, with devotion to Me, shall doubtlessly come to realise ME (Underlying Intelligence)." (18.68) But the Gita warns us: dont talk of these things in the market-place, or to those who are not sincere or devoted (refer 18.67), otherwise you will attract ridicule and be misunderstood. Teach and share with those who are serious seekers and who are open to new vistas and possibilities. Summary. The Gita summarises Indian mystical thinking and is Indias gift to the world. It contains a wealth of Yogic wisdom. The Gita is not for those who want to live superficially but for those who want to gain insight into the riddle of existence. It is a manual on Dharma (Right Action), on Gyana (Wisdom) and on Bhakti (Devotion and Unconditional Love). (Refer verses 18.70,71.) This article is a gloss intended just to give you an idea of some of the gems that can be found in the Gita and, hopefully, to inspire you to go deeper into it yourself. Hundreds of translations and commentaries have been made into English and other languages - each of which treat it from a different, but equally valid, perspective. Look around. Find a translation which touches you. Then it will be a constant source of inspiration and practical guidance. Let us remember that, as embodied beings, we are small. Why be egotistical and self-centred? Let us open up to the wider dimensions of existence. This is the essential teaching of the Gita.

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