Reflections on "Gita Wisdom"

Literally translated to “The Song of God,” the Bhagavad Gita is a story within a story -- part of the larger epic, The Mahabharata. This ancient Indian text recounts the events of the Kurukshetra War; however, the tale itself serves as an allegory detailing the path a yogi must take in order to reach spiritual enlightenment.

Opening in the middle of a battlefield over 2,300 years ago, The Gita begins with two sets of cousins, the Kauravas and the Pandavas, preparing for war. Both sets of cousins lay claim to their grandfather, Dhritarashtra’s, kingdom. Arjuna, a Pandava warrior, pulls his chariot -- driven by Krishna, between the two armies in the middle of the battlefield and pauses.

This pause marks a two hour discourse between Arjuna, the warrior, and Krishna, the avatar or incarnate of god Vishnu (the Supersoul). In this moment, Arjuna finds himself in the midst of a moral dilemma: how can he possibly fight a war against people he knows and loves -- this family, uncles, cousins, and teachers? Wouldn’t it be better (for his karma) if he didn’t fight at all? Krishna rejects Arjuna’s doubt, and throughout the rest of the conversation, Krishna instructs Arjuna on the three paths to reach moksa or spiritual enlightenment: karma yoga (the path of work), jnana yoga (the path of knowledge or self-realization), and bhakti yoga (the path of devotion).

Karma yoga, the path of work or action, is the practice of doing what is “right” without “coveting the results”( 4.21). In order to reach enlightenment and become one with the Divine, the individual must surrender the self to the Self. Krishna instructs: “Those who see the Self in all beings and work for the good of all are never sullied by work, as a lotus flower is never sullied by swamp water” (5.10). In this case, the karma yoga or selfless action needed is for Arjuna to restore peace to the kingdom ironically through the act of war.

Jnana yoga, the path of knowledge/ self-realization, comes to an individual when they realize they are part of the “cosmic whole.” At the start of the conversation, Arjuna asks Krishna for help: “I am weak Krishna, and confused about my dharma. Help me. Please instruct me. I will not fight.” Krishna realizes it is the fear of death and of killing others that is holding Arjuna back. This fear does not resonate with the core Hindu belief that the soul cannot die: “Death is but a change of clothing” (2.19). Therefore Arjuna should fight without a fear of consequence -- and namely because Arjuna’s instructions are coming from a god -- the Divine. “The purpose of a small well,” Krishna instructs, “is served by a great reservoir of water” (2.46) The goal of yoga is to connect your “self,” the small well, to the Source, or the “Self.” In essence, the path of Jnana is achieved when the individual sacrifices the self to become part of the larger whole. In this case, the warrior sacrificing his life for the good of the kingdom is Jnana yoga in action.

Bhakti Yoga, or the path of devotion, literally translates to the path of service and love. In the Hindu tradition, this practice is achieved through the selfless love and devotion of a personal deity. Despite being the physical incarnate of Vishnu (the supreme god) Krishna, in The Gita, the deity serves as Arjuna’s charioteer. The two characters in the story are dear and trusted friends capable of having a deep philosophical conversation at this critical time. Why would Krishna take the time to a) pull around Arjuna on a battlefield? and b) have this conversation when this war-- as he points out-- and the deaths-- don’t really matter? It is Arjuna’s love for Krishna that sets him apart and opens Arjuna to receive this spiritual lesson. Krishna states, “No one sees me as I am except by offering me love” (11.53). Though Krishna’s true form inspires fear and terror, Arjuna is able to perceive the Supersoul as a friend -- and so he becomes. Arjuna’s perception of the avatar literally changes his reality. His devotion to Krishna and their love for each other inspire the trust and faith needed to engage in this discourse which is The Gita.

Although Krishna walks Arjuna through the philosophical tenant of yoga in order to prove to Arjuna that yes, in fact, he should fight this war. Krishna ultimately leaves the choice up to Arjuna: “Reflect, and then do what you think best” (18.63). The fight itself is a metaphor for life choices. Through Kirshna’s instructions, Arjuna learns how to apply the yoga philosophy to this moment, this conflict/ war -- and, in turn, his entire life.

The Gita is actually a second-hand account of the Arjuna-Krishna conversation told by Sanjaya, the seerer, to the blind King Dhritarashtra. Krishna reveals himself -- his true form-- directly to the warrior Arjuna, a rare event. The seerer interprets God (Krishna) to the blind king, like a guru or teacher brings the truth to their students. The reader experiences a third-person account based on the teacher’s written interpretation and commentary. The storytelling method represents the different modalities for the yogic philosophy to enter the world -- and at the same time illuminates the interconnectedness and vastness of the Gita’s message -- as it is transferred from source to source, Self to self.

Greene, Joshua. Gita Wisdom: An Introduction to India’s Essential Yoga Text. San Rafael: Mandala Publishing, 2008. Print.