The Bhagavad Gita, as reviewed by ChatGPT

One of the teachers at The Yoga Nook, Peter Lightbody, has been reading the Bhagavad Gita and flicked the task to ChatGPT when I asked him to write a review. In his own words (not A.I. assisted), Peter sums up how well the bot performed. Personally, while ChatGPT did a good job, I think it lacks the personality that comes through in Peter’s own writing!

Arjuna and Lord Krishna

Before I prompted CGPT I had assumed that I would ‘top and tail’ its outputs, so as to remove anything with which I disagreed, or which was obviously a hallucination. To my own surprise, I decided to make no edits. The CGPT treatise is more incisive and certainly more eloquent in its expression than I could ever be! Remember, however, that CGPT has probably trawled the interwebs for what other folks have written on these topics, and regurgitated them, albeit in a cohesive manner. Somewhat like a review using ‘secondary sources’.

Linda asked me to opine, so I will. For what it’s worth, I would have taken a different tack in the ‘compare and contrast’ exercise of reviewing these two versions. I read Eknath Easwaran’s translation (EE) first. Then I read Stephen Mitchell’s (SM). Then I read each one, beginning to end, once again, consecutively. (So, EE-SM-EE-SM). Of course, having read the Bhagavad Gita four times in a reasonably short time (a couple of months), I inevitably gained greater familiarity, helping me to glean and recall the major themes as they arose. Those themes are:

• The concept of God as within and without (what is, and what is not). Kind of ubiquitous.
• The consistent exhortation to do the work, without attachment to the results. Renunciation.

I enjoyed both EE and SM. EE helpfully provided a precis in advance of each individual chapter to assist with understanding. SM did not do that, but instead provided a reasonably comprehensive foreword which placed the entire poem into context.

I particularly liked how CGPT decided that EE was better for ‘spiritual aspirants’ and SM was better at the secular approach (the latter, my personal favourite, although I had not realised that until CGPT pointed it out!)

PROMPT TO CHATGPT BY PETER

The Bhagavad Gita has been translated into English language by numerous writers. I would like you to firstly: summarise the story which is told in the Bhagavad Gita; second: compare and contrast two different translations. One by Eknath Easwaran and the other translation by Stephen Mitchell. Third: explain the significance of this story (Bhagavad Gita) from the point of view of a practitioner of Iyengar yoga. Fourth: do all of this in no more than 6 paragraphs with a word limit of 1000 words.

RESPONSE BY CHATGPT

1. Summary of the Bhagavad Gita’s Story

The Bhagavad Gita, embedded within the Indian epic Mahabharata, presents a profound philosophical dialogue between the prince Arjuna and his charioteer, Lord Krishna, who is the incarnation of the divine. On the eve of battle at Kurukshetra, Arjuna faces a moral and existential crisis: he is torn between his duty as a warrior (kshatriya) and his sorrow at fighting against his own kin, friends, and teachers. At this moment of despair, Krishna delivers a discourse encompassing duty, righteousness (dharma), selfless action, devotion, and the nature of the self. The Gita guides Arjuna from confusion to clarity, ultimately urging him to fulfil his dharma without attachment to results, recognizing the eternal nature of the soul.

2. Comparing Easwaran and Mitchell’s Translations

Eknath Easwaran’s translation is rooted in spiritual practice and is deeply devotional. His prose aims for clarity and accessibility while preserving the spiritual weight of the original Sanskrit. Easwaran provides contextual introductions and commentary, often emphasizing the Gita’s value for daily life and spiritual discipline. His style is humble, didactic, and designed for the contemplative reader. In contrast, Stephen Mitchell’s version is more literary and interpretive. Known for his free-form poetic translations, Mitchell takes liberties with the text to heighten its philosophical resonance and emotional impact. His Gita is elegant and introspective, but less literal and sometimes omits or reshapes concepts for stylistic effect. Where Easwaran seeks fidelity and clarity, Mitchell emphasizes aesthetics and universalism.

3. Contrast in Tone and Audience

Easwaran’s tone is meditative and teacherly, guiding readers step by step through complex spiritual ideas. He appeals to readers interested in Indian philosophy as a tool for self-transformation and devotion. Mitchell, by contrast, writes for a broader audience that may not be familiar with Hindu tradition. His Gita is often more secular in tone, presenting the teachings as timeless philosophical insights rather than religious doctrine. For example, Krishna’s divinity is more overt in Easwaran’s rendering, whereas Mitchell sometimes tones it down to emphasize the archetypal or psychological significance of Krishna as the voice of inner wisdom.

4. Significance for a Practitioner of Iyengar Yoga

For a practitioner of Iyengar Yoga—a style emphasizing precision, alignment, and deep inner focus—the Bhagavad Gita holds profound relevance. B.K.S. Iyengar himself frequently cited the Gita as a guide for the ethical and philosophical foundation of yoga practice. The Gita teaches the importance of disciplined action (karma yoga) performed with detachment, echoing the Iyengar emphasis on patient, deliberate effort in asana without egoic attachment to achievement. It also extols self-study (svadhyaya) and surrender to the divine (Ishvarapranidhana), both central to Patanjali’s Yoga Sutras, which Iyengar integrated into his method. Through the Gita, the yogi is reminded that yoga transcends the physical—it is a path to inner freedom and spiritual clarity.

5. Integration of Philosophy and Practice

In the context of Iyengar yoga, the teachings of Krishna serve as a spiritual compass. Arjuna’s inner battle mirrors the yogi’s struggle with doubt, fear, and ego on the mat. Just as Krishna urges Arjuna to act with equanimity, the yogi learns to approach each posture not as a conquest but as a means of self-awareness and transformation. The Gita’s insistence on perseverance, focus, and surrender resonates with the discipline required in Iyengar practice, where asanas are held with mindfulness and breath becomes a medium for self-realization. The text becomes not just a philosophical treatise but a lived experience, aligning thought, action, and being.

6. Conclusion

The Bhagavad Gita remains a cornerstone of spiritual literature, offering insights into duty, identity, and liberation. Easwaran’s translation provides a devotional and pedagogical interpretation ideal for spiritual aspirants, while Mitchell’s version offers a poetic and universalized reading suited to philosophical inquiry. For Iyengar yoga practitioners, the Gita is more than scripture—it is a guide to navigating life’s dilemmas with awareness and grace. Its teachings permeate the discipline, transforming physical practice into a spiritual journey toward balance and inner peace.