Bhagavad Gita is the part of Mahabarata, like the most of the Indian religion & spirituality view its aim is to gain liberation from re-birth with attaining knowledge of the true self. In different with other sources of Indian spirituality Bhagavad Gita brings devotional Hinduism & Yoga together which makes it much more complex to identify. Bhagavad Gita is about the conversation between Krishna & Arjurna in which Krishna is the primary speaker of the book. Krishna here is a manifestation of the supreme deity. Within these theistic concepts we could also find out yogic knowledge here yoga is a form of devotion. We could analyze Gita in two point of view; first we could look as its a guide to knowledge to know ourselves, the second we could analyze its devotional side. However at the end the book it links the both together; the supreme deity is non different from the atman (the true one self). If we should analyze the Gita in modern yoga practice’s conjecture we could say that Yoga in Gita is primarily about the mind & the spirit; its about controlling the mind, rather than the body & asanas.
Bhagavad Gita is 18 chapters with a total of 700 verses (‘’Session Three: Yoga in Bhagavad Gita notes’’,p. 57) We could find common concepts about yoga in Gita’s chapters (mainly in chapters 4,5,6). Also we could find similarities with Patanjali’s yoga sutras (in chapter 6) which is today is linked to modern yoga practice. Lets analyze those concepts at the following paragraphs to understand the relation between Bhagavad Gita’s teachings on yoga practice.
In Bhagavad Gita chapter 4 we could find ‘’pranayama’’ concept which is a foundation of the modern yoga practice. In verse 27 the book mentions that control of the breath (pranayama) is a tool for self-control that will lead us to reach true knowledge. In verse 29 it says ‘’Others offers prana breath into the apana and the apana into the prana, dedicating themselves to the practice of pranayama by restricting the movement of the prana and the apana’’ By saying that even we don’t have detailed explanation of breath techniques its obvious that it is mentioning Puraka, Recheka & Kumbhaka breaths which are also mentioned in The Yoga Sutras of Patanjali. So we could conclude that these forms of pranayama were being practiced during the Bhagavad Gita’s period and contributed to the today’s modern yoga practice. The only difference here is again Gita equals those pranayama practice to a religious context by saying ‘’Some sages, strictly adhering to their vows, perform yajna through certain objects, some through religious austerity, some through yoga and some through recitation and knowledge of sacred texts’’ (Bhagavad Gita Ch4, verse 28) than it gives verse 29 (pranayama practice) as an option to read sacred texts. So we could read sacred texts and follow religion or we could practice pranayama; both are ways to reach through knowledge. In modern yoga practice is similar to Gita we today also use pranayama to control our mind, to be still to see our truth inside but we do not link it to a religious practice.
In chapter 5 we could see similar idioms that addresses pranayama & concentration practice. In verse 26 it says ‘’This Brahma-nirvana quickly arises for sages detached from desire & anger, whose minds are controlled, and who have knowledge of the inner self.’’ Here again it is talking about we should detach from our feelings on our actions. By that way we cannot create karma, the karma is only created when we are attached to our feelings in our actions. By this way we’ll reach the ultimate goal of realization of the true self & liberation from rebirth. It again mentions controlling mind is a way to detach from our feelings. In verse 27 Krishna explains pranayama practice to control the mind. Also in verse 27 he identifies the practice with items like; fixing vision between eyebrows, bringing prana and apana breaths, referring to breathe in-out from our nostrils. These are the techniques we use to still the mind, to turn our awareness outside from inside in modern yoga practice.
In chapter 6 we could find more detailed information on meditation concept. Again like chapter 4 &5 the book talks about the desireless action and it offers solutions to reach a clear, still mind. Like i mentioned before The Bhagavad Gita is mostly about the yoga of the mind in this chapter 6 the main topic is about meditation. Meditation and pranayama are tools for achieving self control, the self control that makes us focus on our higher selves. In verses 10,11,12 we could find about more detailed explanations of how to practice yoga even a little hint of asanas. But Krishna is not intending to give teachings on Hatha Yoga but mainly for meditation and meditation posture. In verse 10 he says the yogin should practice dedicated in a constant manner, do him/his practice, in verse 11 it mentions it should be a clean place covered with animal cloth. In these verses he’s telling us about the place we should practice yoga. In Hatha Yoga Pradipika these explanations are also shows similarities with Bhagavad Gita. In asana part of the Pradipika It says ‘’The Yogi should practice Hatha Yoga in a small room, situated in a solitary place, being 4 cubits square, and free from stones, fire, water, disturbances of all kinds, and in a country where justice is properly administered, where good people live, and food can be obtained easily and plentifully.’’ (Hatha Yoga Pradipika, Part 1, Asanas verse 12) & also it continues to explain ; ‘’ The room should have a small door, be free from holes, hollows, neither too high nor too low, well plastered with cow-dung and free from dirt, filth and insects. On its outside there should be bowers, raised platform (chabootra), a well, and a compound. These characteristics of a room for Hatha Yogis have been described by adepts in the practice of Hatha’’ (Hatha Yoga Pradipika, Part 1, Asanas verse 13)
In Bhagavad Gita verse 13 it also mentions the body postures to practice yoga which is the only part that Krishna is explaining the yoga of the body, asanas. Verse 13 is telling us about the meditation practice posture and we could say verse 13 is similar to Hatha Yoga Pradipika’s verse 19 in part 1. It says’’ Being the first accessory of Hatha Yoga, asana is described first. It should be practiced for gaining steady posture, health and lightness of body.’’ (The Hatha Yoga Pradipika chapter.1, verse 19) Both Gita & Pradipika are focusing postures at those verses. Even Bhagavad Gita doesn’t give us this detailed information on asanas like Hatha Yoga Pradipika its obvious to see that the teachings are parallel in both books. However these verses are similar we should consider that The Hatha Yoga Pradipika is a tantric source which means it’s telling us about yoga of the body while Patanajali’s Yoga Sutras & Bhagavad Gita are telling us about the yoga of the mind. They’re coming from different sources but Bhagavad Gita is a rich source that effects other sources of the Hinduism spirituality. Today The Hatha Yoga Pradipika is one of the primarily source that’s been used to practice modern hatha yoga and we could see it has been fed from Bhagavad Gita.
After the verse 13 in chapter 6, Krishna starts to explain how we could perform meditation. Then he again emphasis on we could control our minds to focusing on him. Then in verse 15 he tells about the means of this practice is Nirvana and this equals to liberation from rebirth. Between the verses 18-32 he says the object and the goal of the meditation. Here he talks about Dhyana Yoga; the yoga of meditation and he gives details about turning our mind & intellect inwards. Then he adds that perception of the atman is only being gained by turning our mind inwards and to himself (Krishna).We could find a link in those verses & Patanjali’s yoga sutras. At Patanjali’s Yoga Sutras it mentions ‘’ When the mind develops the power of fixing itself in concentration on any object,great or small,the it is truly in a state of control ‘’ (Patanjali’s Yoga Sutras Book1-Concentration verse 40) Both these verses are about gaining the mind control with concentration. Also in Patanjali’s Yoga Sutras continuing verses; verse 41 he says ‘’When the fluctuations of the mind are weakened, it then takes on features of the process of meditation, be it knower, the instrument of knowing or the object that its known. It is thus a transparent jewel. This state of mental identity is known as Samapatti or mental absorption’’ and verse 46 concludes these concepts with ‘’Concentration on the mental image is the truly potent endeavor that leads to higher realization’’ So both Gita’s & Patanjali’s verses quoted above are telling us that the higher realization could be reached by concentration of an object. They both offer higher realization, true self (Atman) as a result of the practice. However in Bhagavad Gita this higher realization is linked with the supreme deity. In verse 29 & 30 we could understand that Krishna identifies Atman as himself. He mentions they’re the same. Also he explains we could meditate while concentrating on him, the object we concentrate in Gita is Krishna but in Patanjali’s yoga sutras it could be anything. This concentration on one point is Dhanara concept in Patanjali’s yoga sutras and its again matching with Gita’s sayings. According to Gita once we perceive the true self which is Atman, we start to see Atman in everything in the world. And this immediate result of the realization is sense of joy which is similar to Buddhism. In Patanjali’s yoga sutras the higher realization doesn’t have anything linked to supreme deity. But it makes us reach Samadhi which is described as similar feelings of joy & realized knowledge mentioned in Bhagavad Gita.
Except the analyzed concepts we mentioned before like Pranayama, Meditation, Asanas & Dhanara we could see similar concepts that links Bhagavad Gita to Patanjali’s Yoga Sutras. In similar in Patanjali’s Yoga Sutras’ Yama & Niyama concepts Bhagavad Gita is also suggesting us a controlled & regulated lifestyle to gain the full control of our mind. Dhyana concept is also similar in Bhagavad Gita emphasis on higher realization as a result of Dhanara.
In conclusion Bhagavad Gita is a book that brings both devotional Hinduism & Yoga together. It is a book that affected many sources in Hinduism spirituality so that we could link it with other sources easily. Patanjali’s yoga sutras are the part of the Samkhya system. Samkhya philosophy aims to learn true knowledge and analyses the word to understand it. Bhagavad Gita is a part of the Vedanta system and it also tries to reach true knowledge in contrast to Samkhya system it links the truth with supreme deity. Even Patanjali’s yoga sutras & Bhagavad Gita are coming from different philosophical sources both aim is to gain liberation from rebirth with the knowledge of the true self. Even today’s modern yoga practice’s roots are coming from Samhkya system with the rising effect of the Buddhism its now linked to Vedanta system more than Samhkya. We could also observe Patanjali has been inspired from the Bhagavad Gita in his teachings. Both in Bhagavad Gita & Patanjali’s Yoga Sutras it’s the yoga of the mind that has been taught. In today’s modern yoga practice we still have the influence of Bhagavad Gita on pranayama, meditation techniques and its philosophy. On the other hand for the asanas we are in the affect of the Tantric system; The Hatha Yoga Pradipika. We could say that Patanjali & Gita are the yoga of the mind & Hatha Yoga Pradipika tells us about yoga of the body. One aims to purify the mind and the other aims purifying the body. Today’s modern yoga practice is a combination of those different philosophical systems that creates unity, wholeness in our body, mind & spirit that’s why it’s a strong evolving philosophy that we’re adopting in our daily lives. and Bhagavad Gita is the back bone of this whole yoga practice.
Melis Erek
26.09.2019
References:
Session Three: Yoga in Bhagavad Gita notes
Patanjali’s Yoga Sutras,  Christopher Isherwood , Swami Prabhavananda 2006, Turkish Translation Nur Yener
Patanjali’s Yoga Sutras explanations: https://yogabharati.org/article-blog/2016/3/10/samadhi-patanjal
Patanjali’s Yoga Sutras, Oxford Hindu Studies notes
Bhagavad Gita,2016, Turkish Translation: Ömer Güngören
Bhagavad Gita, Oxford Hindu Studies notes.
Hatha Yoga Pradipika, 2007,Turkish Translation: Bora Ercan
