action and its consequences, but the understanding with which the ac-
tion is performed. Knowledge permits performance of the action with
mental equipoise—without desire or aversion—and this state of equa-
nimity permits and, in part, constitutes the aspirant’s liberation and
union with God.
‘Yoga’ in the Bhagavadg ̄ıta ̄ does not have the Yoga-s ̄utras’technical
meaning of cessation of the ‘turnings’ or activities of the mind. The pre-
dominant meaning of yoga in the G ̄ıt ̄ais “disinterested and selfless dis-
charge of one’s duty.”^9 Upadhyaya identifies a number of other meanings
of ‘yoga.’ In devotional terms, yoga means total surrender to God. In
some verses, God’s wondrous powers are called yoga-m ̄aya ̄. ‘Yoga’ is also
used in the G ̄ıt ̄ato designate control of the mind and practice of medita-
tion—the meaning of yoga later articulated by Patañjali.^10 Dasgupta sug-
gests that use of the word ‘yoga’ in the Bhagavadg ̄ıta ̄ has meanings con-
forming with both yuj samadhau ̄ , pertaining to meditative concentration,
and yujir yoge, yoking or connecting. He maintains that both these con-
notations of yoga serve the G ̄ıta’s ̄ purpose of prescribing a middle path
between a meditative life disengaged from worldly activity and the sacri-
ficial action of a vedic worshipper. The G ̄ıt ̄a’stype of yogin both medi-
tates and acts, but he acts more from responsibility than desire, releasing
attachment to the pleasant or unpleasant consequences of his actions.^11
Although Karma Yoga is the predominant form of yoga in the G ̄ıta ̄,
other paths of yoga are recommended as well. The G ̄ıta ̄ refers to asana ̄
and pra ̄Ónay ̄ ̄ama[BhG 6:10ff], and gives concise instructions for Dhyana ̄
Yoga, the yoga of concentration and meditation. The G ̄ıt ̄a offers a choice
of yogas for persons of different natures:
In this world there is a two-fold basis
Taught anciently by me O blameless One (Arjuna).
The knowledge yoga of the S ̄amkhyas (Ó jñ ̄anayogena sa ̄mkhyanaÓ mÓ ),
The action-yoga of the yogins (karmayogena yoginam).
BhG 3:3S ̄amkhya theory and yoga practice in the Ó G ̄ıta ̄ represent Jñ ̄ana (knowl-
edge) Yoga and Karma (action) Yoga, respectively. The G ̄ıta ̄ treats the
two paths as having equal value and with the same destination. Bhakti
Yoga, the yoga of devotion, can be practiced through either Jñ ̄ana or
Karma Yoga. KÓrÓsÓna instructs:
By devotion to me he comes to know
How great and who I am in truthone line long
90 religious therapeutics