Yoga Ladder and Bhagavad-gita Chapter 12.8-12

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Yoga Ladder and Bhagavad-gita Chapter 12.8-12*********************************************Question: Bhagavad-gita Chapter 12.8-12 offers us a sequence of elevation toperfection. The Yoga Ladder similarly offers us such a sequence.547) How do these two descriptions compare?548) It seems that there is a discrepancy between the two lists regarding wherein sequence one places karma-yoga. Can you explain?Answer: Different things, Krsna consciousness included, can be viewed fromdifferent angles. Depending on the angle of viewing something, descriptions maydiffer even of the same object.Both the sequence given by Krsna in 12.8-12 and the Yoga Ladder found in thepurport to BG 6.47 (see below) are offering a perspective on the same thing:Yoga, or the Systems of Yoga. Let us look closely at these two perspectives onYoga.Stages of Bhakti, Devotion to

Krsna***********************************Krsna's description in Chapter 12 focuses primarily remembrance of Him, and uponthe goal of fully and spontaneously remembering Him. He then offers stages ordegrees of remembrance of Him, which can be seen as stages on the way to theattainment of that goal.These stages of remembrance of Krsna are framed within specific yoga processes.Progress evolves as follows -a) Discerning matter from spirit by Knowledge (impersonal process)b) Meditating upon the impersonal feature of the Supreme (note carefully thefirst verses of this chapter, BG 12.1-3)c) Sacrificing fruits of work unto Visnu, the Supersoul1) sakama karma-yoga (sacrifice some fruits unto Visnu, but still attached toone's activity and to some extent to to the fruits as well)2) niskama karma-yoga (more complete in attachement to Visnu)d) becoming attached to Krsna by regulations of viddhi sadhana bhaktie)

uninterrupted remembrance of Krsna.[Momentarily I will offer details on how 12.8-12 delineate 'degrees ofremembrance of Krsna', but first let me offer a comparative explanation for theYoga Ladder, in which Karma Yoga is placed below both Jnana Yoga and AstangaYoga, which is NOT the sequence found in Ch 12.]The Yoga Ladder***************The focus of the Yoga Ladder is Detachment from Matter, as well as one'sAttachment to a particular aspect of the Supreme (Brahman, Paramatma andBhagavan). In bhakti, one cultivates attachment to Bhagavan by service. Inastanga yoga, one becomes attached to the Paramatma feature. In Jnana yoga, onebecome attached to the Brahman feature. In Karma yoga, one is trying to becomedetached enough from matter that one can free one's intelligence from theencumbrance of worldliness such that discerning the spiritual realm can beeffective.Here is the relevant passage from Srila

Prabhupada's purport in BG 6.47:“The culmination of all kinds of yoga practices lies in bhakti yoga. All otheryogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actuallymeans bhakti-yoga; all other yogas are progressions toward the destination ofbhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is along way to self-realization. Karma-yoga, without fruitive results, is thebeginning of this path. When karma-yoga increases in knowledge and renunciation,the stage is called jnana-yoga. When jnana-yoga increases in meditation on theSupersoul by different physical processes, and the mind is on Him, it is calledastanga-yoga. And when one surpasses the astanga-yoga and comes to the point ofthe Supreme Personality of Godhead Krsna, it is called bhakti yoga, theculmination. Factually, bhakti-yoga is the ultimate goal, but to analyzebhakti-yoga minutely one has to understand these other

yogas. The yogi who isprogressive is therefore on the true path of eternal good fortune. One whosticks to a particular point and does not make further progress is called by that particularname: karma-yogi, jnana-yogi or dhyana-yogi, raja-yogi, hatha-yogi, etc. If oneis fortunate enough to come to the point of bhakti-yoga, it is to be understoodthat he has surpassed all other yogas.”Thus, the Yoga Ladder traces detachment from matter, and consquent progressiveattachement to Brahman, Paramatama and finally Bhagavan.Stages of Bhakti, Devotion to Krsna, in terms of Remembrance of Him*******************************************************************Remembrance of Krsna can be stated as the goal in bhakti, since all the rulesand regulations in bhakti are to assist our remembrance of Krsna. Favorable andfull absorption in and remembrance of Krsna is practically the same as love forKrsna. That remembrance, which

is done by injuction in vaidhi bhakti (BG 12.9),is done spontaneously in raga marg, and ultimately in love for Krsna (BG 12.8).To rise to the platform of full rememberance of Krsna, Karma yoga on both levels(namely niskama and sakama karma-yoga) is described in 12.10. In the previoustext 9, one remembers Krsna through practices of vaidhi bhakti, such asfollowing the morning program and watering tulasi.In 12.10, which seems to describe Karma yoga, one's main attachment can becategorized as either [1] to the work (niskama); or [2] to the work and to itsfruit (sakama). Those two, as described in 12.10, purify one so that one canremember Krsna, for in karma yoga, one's mind will tend to be focused on theelement (either the work or the fruit) that one is attached to.A higher stage of working than the karma yoga described in 12.10, is workingwith bhakti, with attachment to and remembrance of Krsna. This is describes

inBg. 18.57: "In all activities just depend upon Me and work always under Myprotection. In such devotional service, be fully conscious of Me."This clearly involves a deeper stage of surrender, which is bhakti, and which ishigher than karma yoga. Such a surrendered devotee constantly remembers hismaster, as Srila Prabhupada describes in his purport to that text:"When one acts in Krsna consciousness, he does not act as the master of theworld. Just like a servant, one should act fully under the direction of theSupreme Lord. A servant has no individual independence. He acts only on theorder of the master. A servant acting on behalf of the supreme master isunaffected by profit and loss. He simply discharges his duty faithfully in termsof the order of the Lord. Now, one may argue that Arjuna was acting under thepersonal direction of Krsna but when Krsna is not present how should one act? Ifone acts according to the

direction of Krsna in this book, as well as under theguidance of the representative of Krsna, then the result will be the same. TheSanskrit word mat-parah is very important in this verse. It indicates that onehas no goal in life save and except acting in Krsna consciousness just tosatisfy Krsna. And while working in that way, one should think of Krsna only: "Ihave been appointed to discharge this particular duty by Krsna." While acting insuch a way, one naturally has to think of Krsna. This is perfect Krsna consciousness."**************************Related Sites: http://www.romapadaswami.comLectures: http://www.caitanya.com (username: guest password: caitanyacom)Brief biography of His Holiness Romapada Swami:http://www.romapadaswami.com/bio.html

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