Justina's Writing Corner

In The Bhagavad Gita, Chapters 3 to 8, we were introduced to various yogas—such as the Yoga of Action (Dharma Yoga) and the Yoga of Meditation—that appear distinct yet ultimately form an interconnected path toward self-realization. “Dharma” Yoga, or the Yoga of Action, initially seems incompatible with self-realization as action involves change and often stems from individual desires. However, self-realization calls for identifying with the changeless universal reality. However, completely renouncing action is unfeasible; action is intrinsic to human nature and essential for sustaining one’s body and fulfilling societal roles. Rather than forsaking action, individuals are encouraged to perform their duties without attachment—engaging in necessary actions free from self-interest, desire, fear, and attachment to results. 

In Chapter 6, Krishna explains the Yoga of meditation. Krishna highlights that it requires withdrawing from sensory experiences, individuality, and ego to attain a unified connection with reality. Through meditation, we seek to comprehend Brahman (the true reality) and their unity with it by looking beyond personal distinctions to perceive an undivided oneness. Krishna stresses that cultivating self-control and detachment is crucial for effective meditation which enables the mind to rise above its inherent tendencies toward division.

Acting without attachment means deriving fulfillment from the act of living itself, rather than from pursuing personal gains or dodging setbacks. When we engage in actions without asking “What’s in it for me?”, it is said that then we can achieve a state of contentment–finding joy simply in being alive and doing what needs to be done. This way of acting, free from ego-centered motives, fosters peace and fulfillment. Actions that are fueled by ego, in contrast, tend to create anxiety and dissatisfaction, as our focus remains fixed on achieving particular outcomes. For example, if I’m invited to join a project, rather than thinking about how it will help me get an A, I could join simply for the fulfillment it brings. However, if I did so and didn’t receive a good grade, I might still feel disappointed. Yet, according to Krishna and the idea that everything is interconnected, I should still feel content because I’ve progressed toward self-realization.

This example highlights that achieving self-realization may feel more accessible to those who are privileged. Without immediate worries like securing their next meal, they can more readily forgive mistakes and embrace the idea that “we are all one.” In contrast, those who struggle constantly for resources may find it harder to adopt this mindset, as survival often requires competition. This raises questions about whether true unity is possible, as people’s different circumstances seem to limit their ability to achieve the same level of self-realization. If we were truly one, we might not need to work at all—other parts of this “one” would naturally support us.

In Chapters 7 and 8, Krishna’s nature is depicted as having both a “higher” aspect, representing undifferentiated unity, and a “lower” aspect, signifying the material world, or prakriti. Although the material world appears real, it is ultimately illusory in comparison to Brahman. Krishna explains that material existence is cyclical, encompassing birth, death, and rebirth (Samsara), and is characterized by suffering and a disconnect from true reality. Attaining self-realization frees an individual from Samsara, breaking the cycle of rebirth and aligning the mind with the unchanging reality of Brahman.

This idea is intriguing, especially in its concept that all material forms undergo an eternal cycle. When something in nature dies, it transforms into something new within the material world. This suggests that before our birth, we may have existed in previous forms. This raises questions, though: if reincarnation is real, why do we lack any memory of past lives? Could this forgetfulness be necessary to give each life a fresh start or to maintain balance? Yet, this idea is complicated because people are born into vastly different circumstances—some privileged, others disadvantaged. According to the Gita, the mind aligned with reality becomes changeless, which should, in theory, prevent it from being reborn in a new form. But this would imply that one’s mental realization could influence the conditions of their rebirth—possibly meaning those who realize wealth remain wealthy.

However, this doesn’t fully explain society where people can rise from poverty to wealth through personal effort and wisdom–like Oprah Winfrey who grew up poor but became a millionaire with her talents. Does this imply that their previous life’s realization somehow influenced this growth? Or could it suggest that errors or fluctuations in self-realization affect one’s conditions across lives? This view implies that we are trapped in an endless loop separate from the truth of Brahman, and only by understanding our unity with reality can we free ourselves from this cycle.

If liberation requires deep self-reflection and realization, it raises issues of privilege. Those with fewer survival worries may have the time and energy to think about liberation and their unity with Brahman, allowing them a path out of Samsara. Meanwhile, those facing constant hardship may find it difficult to focus on such philosophical or spiritual pursuits, keeping them “stuck” in the cycle. This brings a somewhat disheartening view: the privileged have more opportunity for self-liberation, while the underprivileged remain trapped in Samsara, unable to break free and trapped eternally.