Yoga systems

[Guest guest]

I wonder if someone can clarify the various definitions of karma

yoga, jnaana yoga, etc in Bhagavad-Gita As It Is. I am currently

rereading it alongside Bhurijana dasa's _Surrender Unto Me_ notes and

explanations, and I find that while the basic gist of chapters 2 and

3 are clear, the exact definitions of some of these yoga systems

appears to be inconsistent and confusing.

 

In the Glossary of Bhagavad-Gita As It Is, we find the following

definitions:

 

BHAKTI-YOGA - linking with the Supreme Lord through devotional service

BUDDHI-YOGA - another term for bhakti-yoga (devotional service to

Krishna), indicating that it represents the highest use of

intelligence (buddhi).

J~NAANA-YOGA - the path of spiritual realization through a

speculative philosophical search for truth

SAA.NKHYA - (1) analytical discrimination between spirit and matter;

(2) the path of devotional service as described by Lord Kapila, the

son of Devahuuti.

KARMA-YOGA - the path of God realization through dedicating the

fruits of one's work to God

 

Herein lies one of my first doubts. Karma-yoga is traditionally

thought of as leading to jnaana-yoga, which then leads to bhakti-

yoga. Evidence:

 

"The renounced order of life can be accepted when one has been

purified by the discharge of the prescribed form of duties which are

laid down just to purify the hearts of materialistic men. Without

purification, one cannot attain success by abruptly adopting the

fourth order of life (sannyaasa)." (BG 3.4 purport)

 

But according to the glossary, it is karma-yoga which is defined in a

very devotional context, "dedicating the fruits of one's work to God"

while jnaana-yoga is defined in an almost impersonal way.

 

(1) So why is jnaana-yoga a step higher than karma yoga, if j~naana-

yoga is impersonal while karma-yoga is devotional?

 

My second doubt is why there does not seem to be a uniform definition

of karma yoga. For example, in _Surrender Unto Me_ pg 44 notes for

verse 2.48 we find the following:

 

"When one works and is unattached to the fruits of such work he is

performing karma-yoga. Detachment is then perfected when he offers

the fruits of his work to Krishna."

 

So Bhurijana Prabhu appears to define karma-yoga in a less devotional

way - working without attachment, but not necessarily dedicating the

fruits of one's activities to the Lord (which is the perfection of

karma yoga, but all karma yoga is not necessarily devotional based on

this).

 

But then again in BG 2.39 purport, we see karma-yoga and buddhi-yoga

being used almost interchangeably:

 

"Consequently, Krishna will now tell him about the working process in

buddhi-yoga, or karma-yoga, or in other words, the practice of

devotional service only for the sense gratification of the Lord."

 

Here, it appears that buddhi-yoga and karma-yoga are synonymous, as

opposed to Bhurijana's definition of karma-yoga. Unless of course,

karma-yoga is being taken as one aspect of buddhi-yoga. Is this the

case?

 

(2) Are buddhi-yoga and karma-yoga synonyms, or is one inclusive of

the other?

(3) What is the exact, generic definition of karma-yoga?

 

And again, if jnaana-yoga is a step up from karma-yoga, then why is

jnaana-yoga defined in an impersonal way while karma-yoga is allowed

to have a devotional flavor to it?

 

My confusion continues after reading more definitions from Bhurijana

Prabhu's writing - see page 38, notes on 2.38. Therein he offers the

following definitions:

 

niShkaama-karma-yoga: karma combined with j~naana (detached work on

the platform of knowledge)

buddhi-yoga: same as niShkaama-karma-yoga

 

So he takes buddhi-yoga and niShkaama-karma-yoga to be synonymous.

But if buddhi-yoga = bhakti-yoga, then how is it the same as

niShkaama-karma-yoga, which is merely activity combined with j~naana?

 

(4) If j~naana at best is knowledge of the difference between soul

and matter, then it is not necessarily specific knowledge of the

Supreme Personality of Godhead, so how can such j~naana turn one's

activity into devotional service (buddhi-yoga)?

 

Furthermore, after defining niShkaama-karma-yoga as basically karma +

j~naana, and further stating that it is the same as buddhi-yoga, he

then quotes Baladeva Vidyaabhuushana as saying that buddhi-yoga =

niShkaama-karma-yoga + j~naana, which implies that buddhi-yoga and

niShkaama-karma-yoga are in fact different, even though he just said

they were the same.

 

(5) What, then, is the relationship and the exact definitions of

buddhi-yoga and niShkaama-karma-yoga? If niShkaama-karma-yoga is

action combined with j~naana, then why is buddhi-yoga defined as

niShkaama-karma-yoga + j~naana when niShkaama-karma-yoga already has

j~naana in it? Is this not redundant?

 

Any comments and clarifications would be most appreciated.

 

yours,

 

- K

[Guest guest]

This is great, I hope a number of people are willing to comment on this

one. Although I don't have Bhurijana's book, I would like to suggest that

one way of looking at this very interesting observation you have made is to

take a look at the one common word throughout: yoga. Since the word yoga

comes from the sanskrit root "yuj" meaning to join or to yoke, it can then

be applied variously - joining by karma, joining by buddhi (intelligence),

joining by bhakti, etc.. The next question is what are we trying to to join

up with? For the devotee, the answer of course is Krishna. Srila

Prabhupada has explained that the yoga system is like a step ladder where a

practitioner who stops climbing to the top may become identifed with the

particular step he is on; a Hatha Yogi, for example (who, thinking he has

achieved the top may define yoga differently).

 

For one who has achieved the actual highest level of yoga, ie. bhakti,

there is ultimatley no difference between the processes as everything the

devotee does is for the satisfaction of Krishna. So either one is working

(karma), analyizing things with ones intelligence (sankya), or taking care

of ones health (yoga), if it is done for Krishna it automatically transcends

the otherwise material limits. The devotee surpasses these other stages of

development and gets the benfit of sankya, karma (brahma karma), etc..

Others may be able to analyze that spirit and matter are not the same, but

then what? Some may work without fruitive result, but that alone is

incomplete; one still needs the addtion of the positive engagement.

 

They appear to be all reconciled once one reaches the stage of bhakti in

bhakti yoga. Untill then, however, due to the consiousness of the living

entity, they certainly appear to be different paths that are ultimately

meant to converge at Krishna consiousness. Until one reaches that stage

however, an individual may be stalled withing one stage of development and

be identifed with a particular yoga system. The typical Sankya Yogi may

spend so much time analyzing dead matter (the relationship of the elements

to the entitiy), but the bhakta quickly surpasses this and uses their

analytic faculty to analyze the interaction of the devotees with Krishna the

Supreme Entity (as in the Nectar of Devotion).

 

ys, Santiparayana dasa

[Guest guest]

[Edited for length]

 

Hare Krishna Prabhuji

 

Though, answer to your questions will require a crystal clear

understanding of the entire Gita but still I remember such doubts of

mine being cleared when I read the following book of Srila Prabhupada:

 

http://www.webcom.com/ara/col/books/YM/poy/

 

It explains many things. Read along with the Gita bhasya and I hope

things will get clear. When I have more time i will personally try to

address your questions in my capacity.

 

 

your servant always

sumeet.

[Guest guest]

My confusion continues after reading more definitions from Bhurijana Prabhu's

writing - see page 38, notes on 2.38. Therein he offers the following

definitions:niShkaama-karma-yoga: karma combined with j~naana (detached work on

the platform of knowledge)buddhi-yoga: same as niShkaama-karma-yogaSo he takes

buddhi-yoga and niShkaama-karma-yoga to be synonymous. But if buddhi-yoga =

bhakti-yoga, then how is it the same as niShkaama-karma-yoga, which is merely

activity combined with j~naana? (4) If j~naana at best is knowledge of the

difference between soul and matter, then it is not necessarily specific

knowledge of the Supreme Personality of Godhead, so how can such j~naana turn

one's activity into devotional service (buddhi-yoga)?Furthermore, after

defining niShkaama-karma-yoga as basically karma + j~naana, and

further stating that it is the same as buddhi-yoga, he then quotes Baladeva

Vidyaabhuushana as saying that buddhi-yoga = niShkaama-karma-yoga + j~naana,

which implies that buddhi-yoga and niShkaama-karma-yoga are in fact different,

even though he just said they were the same. (5) What, then, is the

relationship and the exact definitions of buddhi-yoga and niShkaama-karma-yoga?

If niShkaama-karma-yoga is action combined with j~naana, then why is buddhi-yoga

defined as niShkaama-karma-yoga + j~naana when niShkaama-karma-yoga already has

j~naana in it? Is this not redundant?

Regarding the different yoga sustems, the progress is as follows( taken from

both Bhurijana Prabhu's writing & also Srila Prabhupada's writing)

The progression of yoga is as follows:

First Arjuna asks about Buddhi yoga & Krishna starts to explain karma yoga or

work in Krsna consciousness. Arjuna thinks that karma & Jnana are incompatible.

Karma & Jnana are 2 stages on the path to transcendental consciousness. In

Karma stage, work is recommended & in Jnana stage one is sufficiently purified

& detached to renounce work. Depending on one’s nistha work on any one platform

is recommended. To avoid premature renunciation, Krsna advises to perform

prescribed duties for the purpose of self-purification & self- realization. By

acting according to sastra , in a detached mood, in knowledge of the difference

between the self & body, one becomes elevated to jnana platform. Only then, can

prescribed duties be given up.(

Arjuna’s adhikara is karma). What krsna was saying is actually a mixture of

Karma & Jnana. That is called Niskama- karma yoga. In the initial stage of

Niskama karma yoga, the mood is that of material detachment. Higher than that

is when one’s knowledge includes Knowledge of Vishnu.. This leads to bhakti.

A karma yogi is a karma kandi who accepts an

eternal, transcendental objective to replace his temporary fruitive goals. In

this there are 2 types- a sakama karma yogi- (attached work) & Niskama karma

yogi( Detached work on the platform of Jnana) . The normal progress from here

is to follow the ladder upwards, go to paramatma realization & finally achieve

devotional service to Krishna. But if, in some stage, whichever it may be, he

comes into contact with a devotee & accepts Krishna to be the Supreme

personality of Godhead & oneself to be His servant, he achieves a stage which

otherwise will take a regular karma yogi a long long time to

attain. He takes a short cut to Krishna. Externally, it may seem that he is

still on a sakama or Niskama karma yoga stage & even be called accordingly but,

he is far superior bcos he has already begun to aspire for the highest goal.

If one understands Krishna , he immediately

becomes Niskama.Hence karma yogis are of two kinds- the normal brahmavadi type

& the devotees. In both there is sakama & Niskama. Both type of karma yogis

progress gradually from sakama to Niskama. But though both are on the Niskama

platform, they both work on different platforms of Jnana.

Working without attachment is renunciation caused by

knowledge. Hence it is knowledge which makes the difference between work in

devotion & work for fruitive results.At the end of 3rd chapter Krsna certifies

that transcendental knowledge as being able to award our intelligence the

strength to overcome lusty desires. Hence benefits of Jnana are explained here.

In chapter four, the necessity of knowledge of Krsna

is stressed. It is that knowledge which leads a person to act really in a

Niskama way ie. Even if a Brahmavadi doesn’t act & hence thinks that he is a

Niskama, bcos of non- connection to Krsna, he will somehow act, atleast on the

mental platform & hence is liable to reactions.

Then different types of yajna are explained. Finally

He says that sacrifice performed in Knowledge is better as it leads one to

higher platforms of transcendental knowledge.

In 5th chapter, text 4, in ‘sankhya- yogau’, sankhya

refers to jnana & yoga refers to niskama karma yoga. Bhurijana prabhu writes

that Krishna is actually describing two aspects of a path- one easy & one

difficult.(i.e) Niskama karma yoga with knowledge of Krishna, is superior to

renunciation on the basis of transcendental knowledge ( Jnana yoga without

Krishna sambandha) though on the actual yoga ladder karma yoga is at a lower

level than Jnana yoga. Prabhupada translates yoga as ‘Devotional service’ to

highlight Krishna’s actual desire and

purpose.

True knowledge refers not only to knowing the

difference between matter & spirit but to knowing the Supersoul.

After finishing His discussion of how to gain liberation by working in

complete knowledge, He then explains how to achieve that same liberation

through astanga- yoga preliminarily in 5th and in detail in 6th chapter.

The buddhi- yoga which Srila Prabhupada mentions

in Chapter 2 verse 39 and also in Ch. 10 text 10, and equals to Karma yoga and

Bhakthi yoga is actually knowledge of Krishna which Krishna reveals in fullness

out of His causeless mercy due to the devotees intense desire to know Him.

On the basis of the above my understanding is as follows:

There are 2 tracks of yoga progression: one which is the normal brahmavadi way

of Karma yoga then Jnana Yoga & then Astanga Yoga. But Srila Prabhupada is

actually bringing forth pure devotioanl service in all chapters including those

which are titled Karma Yoga & Jnana Yoga etc. Hence Niskama Karma yoga = Jnana

Yoga= Astanga Yoga = Bhakthi yoga= Buddhi Yoga in relation to Krishna

Consciousness and these terms refers to different stages of progression in

Krishna consciousness and also the knowledge and understanding of Krishna

varies in each stage.

 

At some places where Srila Prabhupada makes the comparisons and says that a

Karma yogi is better than a Jnana yogi etc, he is actually referring to a

devotee being higher than a Jnani.

 

Hope this helps.

Narasimhan.

 

 

 

[Guest guest]

Thanks for the excellent explanation. I have been reading more and

some of this is becoming more clear. I still have other comments to

make. However, for now, I would like to bring up one question again.

 

achintya, ranganathan narasimhan

<simhan74> wrote:

> krishna_susarla wrote:

 

> Furthermore, after defining niShkaama-karma-yoga as basically karma

+

> j~naana, and further stating that it is the same as buddhi-yoga, he

> then quotes Baladeva Vidyaabhuushana as saying that buddhi-yoga =

> niShkaama-karma-yoga + j~naana, which implies that buddhi-yoga and

> niShkaama-karma-yoga are in fact different, even though he just

said

> they were the same.

>

 

I'm still unclear on the above, which seems internally contradictory.

if niShkaama-karma-yoga is karma-yoga + j~naana, then why is buddhi-

yoga equivalent to niShkaama-karma-yoga + j~`naana? niShkaama-karma-

yoga already has j~naana in it so what is the meaning of defining

buddhi-yoga as adding j~naana to that which already has j~naana by

definition?

 

yours,

 

- K

[Guest guest]

>I'm still unclear on the above, which seems internally contradictory. >if

niShkaama-karma-yoga is karma-yoga + j~naana, then why is buddhi->yoga

equivalent to niShkaama-karma-yoga + j~`naana? niShkaama-karma->yoga already

has j~naana in it so what is the meaning of defining >buddhi-yoga as adding

j~naana to that which already has j~naana by >definition?

 

In Buddhi yoga the jnana is much more & more specific with respect to Krishna or

Vishnu. This Buddhi yoga is that which leads to Bhakti.

 

Thanks

 

Narasimhan