Karma, Jnana and Bhakti: the thee paths of the Vedas

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Here is an article relevant to the present discussion.

 

Karma, Jnana and Bhakti:

The Three Paths of the Vedas

 

In the Vedas there are three processes for elevating one to the

platform of spiritual consciousness. These processes are called

karma, jnana and bhakti. Karma deals mainly with the field of

ritualistic performances, and jnana deals with the field of

speculative processes. In contrast, bhakti is distinct from both in

that it is pure unalloyed love for the Supreme Lord with out any

tinge of fruitive inclination or mental speculation. One who has

taken to bhakti, the devotional service of the Lord, need have

nothing to do with karma or jnana. Pure devotional service by

definition is without any tinge of karma or jnana. There are many

sinful reactions involved in karma-kanda activities; and in jnana-

kanda, the path of philosophical development, the number of such

sinful activities is less. However, in devotional service to the

Lord, the path of bhakti, there is practically no chance of incurring

sinful reactions.

 

Factually, the Supreme Personality of Godhead is the original source

of all self-realization. Consequently, the goal of all auspicious

activities - karma, jnana, yoga and bhakti - is the Supreme

Personality of Godhead.

 

Generally, people are working to get some desired result for sense

gratification. Everyone is working to get some money, and money is

used to satisfy the senses. This is called karma. But, out of many

millions of such karmis, or fruitive workers, one may become a jnani,

or a man in knowledge. When a man becomes frustrated by working hard

and tasting all the results of karma, and when he is still not

satisfied, then he comes to the platform of knowledge.

 

Knowledge is characterized by inquiry - "Who am I? Why am I

frustrated? Why am I confused? What is my real position?" That is the

platform of knowledge. Out of many thousands of such persons who have

attained to this platform of knowledge, one who has actually

understood what is the position of the living entities is called

liberated, brahma-bhuta. And out of many thousands of such liberated

persons, hardly one can understand who is Krishna.

 

Pure devotional activities are of one variety only. And how these

devotional activities can be coordinated with our daily, active life

has been explained in Bhagavad-gita. Coordinating such devotional

activities with our daily activities is technically known as karma-

yoga. The same devotional activities when mixed with the culture of

knowledge are technically called jnana-yoga. But when such devotional

activities transcend the limits of all such work or mental knowledge,

this state of affairs is called pure transcendental devotion, or

bhakti-yoga.

 

Three paths are enunciated in the Gita: karma-yoga, jnana-yoga and

bhakti-yoga. Those who are too addicted to fruitive activities are

advised to perform actions which will bring them to bhakti. Those who

are addicted to the frustration of empiric philosophy are also

advised to act in such a way that they will realize bhakti. Karma-

yoga is different from ordinary karma, and jnana-yoga is different

from ordinary jnana. Ultimately, as stated by the Lord in the

Bhagavad-gita, bhaktya mam abhijanati: only through execution of

devotional service can one understand Krishna.

 

It therefore follows that the culmination of all yogas lies in bhakti-

yoga, the rendering of devotional service unto Krishna. Actually, all

of the yogas delineated in Bhagavad-gita end on this note, for

Krishna is the ultimate destination of all the yoga systems. from the

beginning of karma-yoga to the end of bhakti-yoga is a long way to

self-realization. Karma-yoga, without fruitive results, is the

beginning of this path. When karma-yoga increases in knowledge and

renunciation, the stage is called jnana-yoga, or the yoga of

knowledge. When jnana-yoga increases in meditation on the Supersoul

by different physical processes, and the mind is on Him, it is called

astanga-yoga. And, when one surpasses astanga-yoga and comes to

worship the Supreme Personality of Godhead, Krishna, that is called

bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate

goal, but to analyze bhakti-yoga minutely one has to understand the

other processes. In the Chaitanya-caritamrita it is stated:

 

krishna-bhakti haya abhidheya-pradhana

bhakti-mukha-niriksaka karma-yoga-jnana

 

"Devotional service to Krishna is the chief function of the living

entity. There are different methods for the liberation of the

conditioned soul - karma, jnana, yoga and bhakti - but all are

dependent on bhakti."

 

The system of bhakti-yoga makes one eligible to enter Hari-dhama, the

system of jnana-yoga makes one eligible to enter Mahesha-dhama, and

the system of karma-yoga obliges one to remain in Devi-dhama and

repeatedly be born and die, changing his material covering according

to the standard of karma he performs. For those grossly engaged in

identifying the body as the self, pious activity, or karma-yoga, is

recommended. For those who identify the mind with the self,

philosophical speculation, or jnana-yoga, is recommended. But

devotees standing on the spiritual platform have no need of such

material conceptions of adulterated devotion. By karma-yoga we

attempt to get out of the gross body, and by jnana-yoga we attempt to

get out of the subtle body, but by bhakti-yoga we can directly

transcend both the subtle body (mind, intelligence and ego) and the

gross material body.

 

For any idea, program, plan or device, there is first of all the

contemplation of the plan, and that is called bija, or the seed. The

methods, rules and regulations by which one is perfectly trained in

devotional service constitute the bhakti-lata-bija, or seed of

devotional service. This bhakti-lata-bija is received from the

spiritual master by the grace of Krishna. Other seeds are called

anyabhilasa-bija, karma-bija and jnana-bija. If one is not fortunate

enough to receive the bhakti-lata-bija from the spiritual master, he

instead cultivates the seeds of karma-bija, jnana-bija, or political

and social or philanthropic bija. However, bhakti-lata-bija is

different from these other bijas. Bhakti-lata-bija can be received

only through the mercy of the spiritual master. Therefore one has to

satisfy the spiritual master to get bhakti-lata-bija (yasya prasadad

bhagavat-prasadah). Bhakti-lata-bija is the origin of devotional

service. Unless one satisfies the spiritual master, he gets the bija,

or root cause, of karma, jnana and yoga without the benefit of

devotional service. However, one who is faithful to his spiritual

master gets the bhakti-lata-bija. This bhakti-lata-bija is received

when one is initiated by the bona fide spiritual master.

 

By karma-misra-bhakti (bhakti mixed with fruitive inclination) one is

elevated to the celestial kingdom, by jnana-misra-bhakti (bhakti

mixed with mental speculation) one is able to merge in the Brahman

effulgence, and by yoga-misra-bhakti (bhakti mixed with the desire

for mystic perfections) one is able to realize the omnipotency of the

Supreme Personality of Godhead. But pure bhakti does not depend on

karma, jnana or yoga, for it simply consists of loving affairs. The

liberation of the bhakta, therefore, which is called not just mukti

but vimukti, surpasses the five other kinds of liberation - sayujya,

sarupya, salokya, sarsti and samipya. A pure devotee always engages

in pure service (anukulyena krishnanu silanam bhaktir uttama). Taking

birth in the upper planetary system as a demigod is a chance to

become a further purified devotee and go back home, back to Godhead.

Ultimately there is only one way to attain the true liberation known

as vimukti, and that is by satisfying the Supreme Personality of

Godhead.

 

jnana-karma-yoga-dharme nahe krishna vasa

krishna-vasa-hetu eka - prema-bhakti-rasa

 

"By following the Paths of speculative philosophical knowledge,

fruitive activity or mystic yoga to control the senses, one cannot

satisfy Krishna, the Supreme Lord. Unalloyed devotional love for

Krishna is the only cause for the Lord's satisfaction."

 

Krishna is only interested in one's devotion. As such He is not

attracted by karmis, jnanis or yogis. Therefore Krishna advises in

the Bhagavad-gita for everyone to take to bhakti and attain instant

peace from the material world:

 

bhoktaram yajna tapasam

sarva-loka mahesvaram

suhridam sarva bhutanam

jnatva mam shantim ricchati

 

"A person in full consciousness of Me, knowing Me to be the ultimate

beneficiary of all sacrifices and austerities, the Supreme Lord of

all the planets and demigods, and the benefactor and well-wisher of

all living entities, attains peace from the pangs of material

miseries."

 

Why such a person attains peace from all miseries? If one understands

bhotaaram yajna tapasaam, that Krishna is the supreme enjoyer of

everything, then naturally one will not try to enjoy the fruits of

his work. Hence one will not attempt to be a karmi. If one

understands sarva-loka maheshvaram, that the Lord is the supreme

proprietor of everything, one will not foolishly think he himself

could become the supreme proprietor, Absolute Truth. Hence he would

never attempt to be a jnani. And if one knows suhridam sarva

bhutaanaam, that the Lord is the supreme well-wisher of all living

entities, then naturally one will not try to take the post of well-

wishing friend by displaying some cheap siddhis to the ignorant. As

such, one will not attempt to become a yogi. Thus one who knows

Krishna, as explained by Krishna Himself in the Bhagavad-gita, will

surrender to Krishna in full devotion, bhakti, and give up all futile

endeavours for karma, jnana, and yoga.