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Additionally, elderly persons, those with ailments who are less active or for whom stability is an issue, can benefit greatly from adapted yoga or chair yoga. In response, Kṛṣṇa motivates Arjuna to engage in battle by arguments from procedural ethical theories-specifically his own form of Deontology, which he calls karma yoga, and a radically procedural theory unique to the Indian tradition, Yoga, What are the benefits of yoga which he calls bhakti yoga. Chapter 12 returns to the theme of bhakti yoga and its superiority. Most poses used in yoga are isometric contractions. Different poses allow for equal distribution of energy throughout the body. Develop body awareness. Yoga requires you to contract or relax certain muscles as you stretch into each pose. Chapter 18 concludes with the excellence of renouncing a concern for outcomes via Yoga. Chapter 11 explores Arjuna’s dramatic vision of these excellences, but it is one that shows that the moral excellence of the procedural Ideal of the Right is not reducible to the Good, and logically consistent with both the Good and the Bad. Chapter 17 focuses on the application and misapplication of devotion: Outcomes of devotion are a direct function of the procedural excellence of what one is devoted to.

This is meant to offset Arjuna’s concern for the welfare of those who would be hurt as a function of the war. The Gītā and the Mahābhārata have garnered attention for their contribution to discussions of Just War theory (compare Allen 2006). Yet, as most accounts of South Asian thought are fuelled by an interpretive approach that attempts to understand the South Asian contribution by way of familiar examples from the Western tradition, the clarity of such accounts leaves much to be desired (for a review of this phenomenon in scholarship, see Ranganathan 2021). Explicated, with a focus on the logic of the arguments and theories explored as a contribution to philosophical disagreement-and not by way of substantive beliefs about plausible positions-we see that the Mahābhārata teaches us that the prospects of just war arise when moral parasites inflict conventional morality on the conventionally moral as a means of hostility.

Interpreters in contrast seize on claims in isolation-the ones that reflect their doxographic commitments-and use these as a way to make sense of a text, and that indeed seems to be Śaṅkara’s procedure: If he were to elucidate a controversial claim as we find at Gītā 18:66 by way of the rest of the text, he would have to take at face value the various positive declarations and endorsements of action by Kṛṣṇa. Humans are social beings, and having meaningful relationships and a sense of belonging can significantly impact our mental health. Regular physical activity plays a crucial role in maintaining good mental health. Employers can mitigate these challenges by encouraging healthy work-life boundaries, promoting regular breaks, and implementing policies to prevent excessive work hours. Engage in regular physical activity to boost your mood and reduce stress. How does physical activity impact mental well-being? It involves movement, meditation, and breathing techniques to promote mental and physical well-being. Yoga is an ancient practice of exercise that focuses on strength, breathing, meditation, and flexibility. This is supported by a theoretical and metaethical framework called jñāna yoga.

Seated Spinal Twist (also called Half Lord of the Fishes Pose or Ardha Matsyendrasana) involves spinal rotation to support mobility in the spinal column, particularly in the neck (cervical spine). The middle hexad emphasizes bhakti yoga, the Gītā’s label for the position also called Yoga in the Yoga Sūtra and other philosophical texts: The right is action in devotion to the procedural ideal of choice (Sovereignty), and the good is simply the perfection of this practice. The last hexad summarizes earlier arguments for karma yoga, bhakti yoga, and jñāna yoga. Chapter 5 introduces jñāna yoga, or the metaethical practice of moral clarity as a function of the practice of karma yoga. While moral theory is a topic of discussion in both epics, the Bhagavad Gītā is a protracted discourse and dialog on moral philosophy. Chapter 9 explores the primacy of the ideal of Sovereignty and its eminence, while Chapter 10 describes the auspicious attributes of this ideal. Chapter 7 shifts to a first-person account of Sovereignty by Kṛṣṇa and the concealment of this procedural ideal in a world that is apparently structured by nonnormative, causal relations. As Kṛṣṇa is the ideal of right action, whose activity is the maintenance of a diverse world of sovereign individuals responsible for their own actions, the very essence of right action is devotion to this ideal of Sovereignty.