On September 17th, we began a discussion on the
Bhagavad Gita as a four-part specialty class. Here is a summary of what we discussed…and why.
All are welcome to join us on October 17th to discuss chapters 2-6, practice salutations, pranayama, and meditation. Future posts will, likely, be shorter (I think).
Affectionately referred to as the “Gita”, the
Bhagavad Gita was written by Vedavyasa between 500-200 BCE (dates often vary) and translates from Sanskrit to mean “Song of the Lord”. Even more precisely, the song is the wisdom of the Lord Krishna. While the intentions behind our yoga practices are even more varied than the styles of yoga from which to choose, most who practice yoga seek to develop wisdom and insight regarding some of life’s most compelling experiences, challenges, and philosophical queries. This is where the Gita comes in. Commentaries and translations of the Gita outnumber those of any other scripture and upon reading it, it is clear why. These 700 Sanskrit verses illuminate a warrior’s ethical, moral, and spiritual journey in conversation with Lord Krishna, and we as witnesses can learn much.
Considered to be a part of the epic
Mahabharata, the Gita takes place on a battlefield within the Kurukshetra War that occurred somewhere between approximately 1000 and 700 BCE (these dates vary considerably depending on the writer/researcher). The story goes that before this battle, Krishna lay sleeping and two warriors, Arjuna of the Pandavas and Duryodhana of the warring tribe, Kauravas, were by his side. One warrior could be granted limitless support for his troops and the other could have his chariot led by the Lord. Duryodhana sat beside Krishna’s head, Arjuna at his feet. When Krishna awoke he saw Arjuna first and asked which of the two choices he would prefer; his answer: to be led by the Lord. If you aren’t seeing a metaphor yet, here’s more: the song begins with the blind King Dhritarashtra asking his servant Sanjaya to tell his the story of the battle between the one side led by his son Duyodhana and the other side led by Arjuna. The tale begins with Sanjaya stating the names of the fighting warriors, and soon after quotes Arjuna’s request of the Lord: “drive my chariot between the two armies. I want to see those who desire to fight with me. With whom will this battle be fought?” (2.21-2.23). A warrior asking to be smack dab in the middle of a battle scene? While some scholars choose to take this story quite literally, I think we have much more room for inquiry when we approach this as allegory. This is not so much a story of a man’s external dialogue with an outside God, but rather an intimate, internal dialogue with the divine that resides within one’s soul. From this metaphorical battleground (i.e. one’s soul) we venture into an understanding of unity (yoga), dharma (the “order” of things), karma (cause and effect of actions), the gunas (mental qualities), Atman/Purusha (one’s divine soul), how to be free of materialistic needs and attachments, and so much more.
Considered a handbook for self-realization, the Gita offers wisdom to be practiced in every one’s life— regardless of particular religious proclivities. Its 18 chapters are (more or less) divided into 3 sections (some argue 4—or more), each highlighting a specific type of yoga. For instance, the first six focus on Karma Yoga; the middle six on Bhakti Yoga and the final six on Jnana Yoga. TheseYogas offer lenses through which to understand Arjuna’s most profound of questions and also offer in response “not a book of commandments, but a book of choices” on how to live in accord with our own state of truths: kindness, compassion and devotion (Easwaran, xlviii). Karma, Bhakti, and Jnana Yogas create the three main themes of this scripture: knowledge, action, and devotion. From this foundation we are able to ask and discover answers to questions like why we suffer, who are we, and who is God.
In addition to our discussion on the historical, philosophical, and spiritual background of the Gita, we read the first chapter together and discussed the symbolism we found and more: the conch shell as breath/prana, the battleground as the soul, and questions were raised with regard to the social stratification—in particular 2.40-2.44 which states, “When there is no unity, the women of the family become corrupt; and with corruption of its women, society is plunged into chaos.” We discussed the balanced approach of reading a text with our subjective, 21st century awareness and the awareness of an ancient societal system. We may not agree with all that the text offers, but this too is the beauty and heartbeat of the scripture; “the Gita places human destiny entirely in human hands. Its world is not deterministic, but neither is it an expression of blind chance: we shape ourselves and our world by what we believe and think and act on, whether for good or ill. In this sense, the Gita opens not on Kurukshetra but on dharmashetra, the field of dharma, where Arjuna and Krishna are standing for us all” (Easwaran, xlix).
Please feel free to email me with any questions and/or comments. I hope to see you on October 17th.
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