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The yoga ladder of the Bhagavad-gītā
Prabhupāda introduces the concept of the different processes of self-realization described in the Gītā as a ladder leading to Kṛṣṇa in his purports to texts 6.3 and 6.4, and emphasizes the essential role of Kṛṣṇa consciousness in this progression:
“The process of linking oneself with the Supreme is called yoga. It may be compared to a ladder for attaining the topmost spiritual realization. This ladder begins from the lowest material condition of the living entity and rises up to perfect self-realization in pure spiritual life. According to various elevations, different parts of the ladder are known by different names. But all in all, the complete ladder is called yoga and may be divided into three parts, namely jñāna-yoga, dhyāna-yoga and bhakti-yoga. The beginning of the ladder is called the yogārurukṣu stage, and the highest rung is called yogārūḍha.”
“Without Kṛṣṇa consciousness, one must be always seeking self-centered or extended selfish activities. But a Kṛṣṇa conscious person can do everything for the satisfaction of Kṛṣṇa and thereby be perfectly detached from sense gratification. One who has no such realization must mechanically try to escape material desires before being elevated to the top rung of the yoga ladder.”
He explains the ladder in more detail in text 6.47. This is a partial explanation, because many other details are given in other purports, but it gives the basic structure in which the other explanations can be added:
“The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. 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 jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas. The yogī who is progressive is therefore on the true path of eternal good fortune. One who sticks to a particular point and does not make further progress is called by that particular name: karma-yogī, jñāna-yogī or dhyāna-yogī, rāja-yogī, haṭha-yogī, etc. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas. Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as, when we speak of Himālayan, we refer to the world’s highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination.”
Here, Prabhupāda details the path of progression described in the sixth chapter, culminating with aṣṭāṅga-yoga. One starts on the path of karma-yoga, and gradually progresses to jñāna-yoga by the cultivation of knowledge and renunciation, eventually reaching the practice of aṣṭāṅga-yoga, as Kṛṣṇa describes in the chapter. The ultimate goal of aṣṭāṅga-yoga, however, is to elevate one to the perfectional stage of bhakti-yoga, and therefore if one reaches this stage, no matter through which path, one reaches the goal.
This is a diagram with the ladder combining this central explanation with other details he gives in other parts of the Gītā:
The lowest level is a sinful, materialistic life, where one performs all kinds of questionable activities, or vikarma. This stage is compared to animal life, because one just works to satisfy his senses, eating, sleeping, mating, and defending, without any higher goal. A person who lives like that lives in vain, and risks returning to the animal species.
From this sinful life of sense gratification, one may come into contact with the Vedas, and start the general path of fruitive actions aspiring for material recompenses (karma-kānda), or come into contact with Kṛṣṇa consciousness and come directly to the path of karma-yoga, working for Kṛṣṇa.
Karma-yoga has two levels: when one works for Kṛṣṇa but is still attached to the fruits (sakāma), and the niṣkāma level, where one works without attachment. Generally, one will start the process while still attached, and will gradually become detached as the heart is cleansed. We can imagine sakāma-karma-yoga as tending to the side of fruitive activity, and niṣkāma-karma-yoga as tending to the side of pure bhakti-yoga. As we can see, the level of karma-yoga is quite vast, going from little more than fruitive activity, all the way to a level approaching pure devotion. Prabhupāda tends to speak positively of karma-yoga, referring to the higher levels, where Kṛṣṇa consciousness is predominant, while some passages from other ācāryas speak of it more negatively, referring to the lower levels. This should not be taken as a contradiction.
The next two stages are jñāna-yoga and buddhi-yoga. The main characteristic of these two steps of the ladder is the predominance of knowledge. Different from the dry, vague, and mostly impersonal knowledge of the ordinary jñāna path, in jñāna-yoga there is understanding of Kṛṣṇa consciousness. One generally gets there only through association with devotees, and, as his understanding matures, one progresses into the realm of buddhi-yoga, the mature form of jñāna-yoga, where one understands himself as an eternal servant of Kṛṣṇa, the Supreme Personality of Godhead, and decides to serve Him. This is also the point on the ladder where the paths of jñāna-yoga and karma-yoga join into one. As it matures further, it leads to pure bhakti-yoga.
Karma-yoga is already directly connected with bhakti-yoga. Prabhupāda even translates karma-yoga as “devotional service” in chapter three. The difference is that at the karma-yoga level, one is still going through the process of purification, while pure bhakti-yoga is the stage of maturity where devotion fully manifests. Simultaneously, as one’s knowledge matures, one progresses to jñāna-yoga or buddhi-yoga. Devotional service, however, is so powerful that one may also progress directly to mature devotional service through association with advanced devotees, even without one formally studying philosophy.
In this way, when the karma-yogī advances in knowledge, he progresses into jñāna-yoga or buddhi-yoga, and when the jñāna-yogī progresses in service, he progresses into buddhi-yoga. In both cases, the final progression is pure bhakti-yoga.
What about Sāṅkhya, the process of analytical knowledge described by Kṛṣṇa in chapter two? Sāṅkhya-yoga is a form of jñāna-yoga; therefore it is put together with it in the diagram. In the context of the Bhagavad-gītā, Sāṅkhya is analytical knowledge about spirit and matter that brings us to devotional service, while in the context of Śrīmad-Bhāgavatam, Sāṅkhya is a complete philosophical system that guides one to bhakti through jñāna-yoga and aṣṭāṅga-yoga.
Another point is that in many passages, Prabhupāda equates jñāna-yoga and buddhi-yoga, just as he equates karma-yoga and bhakti-yoga. Here I take it as indicating a direct progression between the two paths, and not literally as meaning they are exactly the same, since other passages describe distinctions between them.
What about aṣṭāṅga-yoga? Many devotees in previous ages would practice aṣṭāṅga-yoga as a way to fix their mind in meditation on Kṛṣṇa. This was the path chosen by Pṛthu Mahārāja, for example. Aṣṭāṅga-yoga is generally connected with Paramātmā realization, but devotees may use it to increase their meditation on Kṛṣṇa, and thus also reach pure bhakti-yoga from this path. In this case, one may not perform physical service, but one serves Kṛṣṇa in one’s meditation. This is connected with the yogārūḍha stage Kṛṣṇa describes in text 6.3. However, as described in the Gītā, the path of aṣṭāṅga-yoga is not recommended for our age. One does better by associating with devotees and going directly to the path of bhakti-yoga from karma-yoga.
One can also reach aṣṭāṅga-yoga from the jñāna-yoga path, and from there progress to devotional service. This is the general path Kṛṣṇa explains in the sixth chapter of the Gītā. There is, however, another path that is less commendable. An ordinary follower of the Vedas may come to the path of jñāna after becoming frustrated with the fruitive path, and from there eventually start practicing aṣṭāṅga-yoga. However, without contact with devotional service, this practice will simply lead to Brahman realization, like in the case of Dhṛtarāṣṭra, described in the First Canto of Śrīmad-Bhāgavatam. One may also go directly from jñāna to impersonalism, coming to the conclusion of being one with Brahman.
However, this path can be avoided if the jñāni comes into contact with devotees and hears about devotional service. In this case, one can progress to the path of jñāna-yoga, which, when matured, can lead to buddhi-yoga, and from there to bhakti-yoga, maturing his devotion to Kṛṣṇa.
We can see that all these paths are connected with transcendental knowledge from the Vedas, or with direct contact with devotional service. One may also, from sinful life, simply go on the path of mental speculation, studying different paths without really practicing any of them. In this case, one ends up becoming some form of cheap, New Age impersonalist, but this is not real spiritual realization. From there, one may just become a stone or a tree. This helps us to understand why Śrīla Prabhupāda emphasized so much the distribution of his books, seeing them as a vehicle to put people in contact with Kṛṣṇa consciousness and thus avoid both the danger of sinful life and mental speculation.
It is also important to note that the progression on this ladder typically takes many lives. This is the central point in the discussion about the destination of the unsuccessful yogī at the end of the sixth chapter of the Gītā. This is a point that is made clear in the Jaiva-dharma of Śrīla Bhaktivinoda Thākura. Different characters in the book exemplify different levels of spiritual advancement in this multi-life progression. Vaiṣṇava dāsa, for example, went very high on the path of jñāna after a life of practice, endowed with learning and renunciation, but still tending to impersonalism. From there, he was quickly promoted to pure bhakti-yoga by association with Prema-dāsa bābājī. Conversely, Digambara Cattopādhyāya exemplifies the proud materialist, who, although qualified by material standards, is not able to appreciate Vaiṣṇavas. He, however, gained some ajñāta-sukṛti (involuntary piety) from meeting a devotee, and this type of meeting can be decisive in changing a soul’s path, bringing one to the path of devotional service in future lives.
Another example is Vrajanātha, a sharp young scholar. He already had some devotion from association with his grandmother, a devotee of Mahāprabhu, and gradually matures through association with saintly Vaiṣṇavas throughout the book. He is instructed to progress through the path by marrying and performing his duties, while at the same time remaining fixed in Kṛṣṇa consciousness.
The central point is that every saint has a past, and every sinner has a future. Every conditioned soul passes through the stage of sinful life, but we should not remain there. We should progress through the path, and the Gītā assures us that once we come to the point of trying to serve Kṛṣṇa, He helps us to continue progressing, even if our path takes many lives. When we come to the stage of practicing Kṛṣṇa consciousness, we are already at the door; we just need to take the last step and cross it.
Devotion is the measure of success
Here is another version of the diagram that shows the parts that are accessible only through the presence of at least a glance of devotional service:
Yoga means to reestablish one’s eternal connection with Kṛṣṇa, and real success is measured by the extent to which we can reawaken our eternal connection with Him. A soul who persistently refuses the understanding of his eternal position of service to Kṛṣṇa can progress only through a very narrow path, through the paths of karma and jñāna, the very beginnings of the Sāṅkhya system and aṣṭāṅga-yoga practiced with just superficial realization. One may eventually attain the impersonal brahmajyoti through this process, but without at least a resemblance of devotional service, even this will be ultimately temporary, and one will eventually come back to the material world.
Kṛṣṇa Himself mentions this point in text 9.3, where He mentions: “Those who are not faithful in this devotional service cannot attain Me, O conqueror of enemies. Therefore they return to the path of birth and death in this material world.”
It is also confirmed in SB 10.2.32: “[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmā and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.”
Prabhupāda gives an in-depth explanation for the causes in his purport to SB 4.23.15. A soul can become fully satisfied only in a position of service to Kṛṣṇa. If one attains the impersonal brahmajyoti and has some information about the spiritual planets and some latent devotion, one may desire to serve the Lord and thus be promoted there; otherwise, one becomes gradually attracted again to material enjoyment and falls back to the material world.
“When a living entity gives up the material coverings, he remains a spirit soul. This spirit soul must enter into the spiritual sky to merge into the Brahman effulgence. Unfortunately, unless the living entity has information of the spiritual world and the Vaikuṇṭhas, there is a 99.9 percent chance of his falling down again into material existence. There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahmajyoti. This brahmajyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void. In either case, whether one accepts the spiritual sky as being without variety or void, there is none of the spiritual bliss which is enjoyed in the spiritual planets, the Vaikuṇṭhas or Kṛṣṇaloka. In the absence of varieties of enjoyment, the spirit soul gradually feels an attraction to enjoy a life of bliss, and not having any information of Kṛṣṇaloka or Vaikuṇṭhaloka, he naturally falls down to material activities in order to enjoy material varieties.”
Devotional service is thus the only real goal, and as our devotional attitude increases, we gain access to the higher steps of the yoga ladder, coming closer to Kṛṣṇa. This natural devotion to Kṛṣṇa is awakened by associating with devotees; therefore, association with advanced devotees is ultimately the key for ascending the ladder.
Studying the Śrīmad-Bhāgavatam, we can notice that even great transcendentalists such as Nārada Muni and Śukadeva Gosvāmī come to a mature realization of Kṛṣṇa only after hearing about Him from other self-realized souls. Nārada Muni heard about Kṛṣṇa from the Bhaktivedāntas in his previous life, and then heard the Śrīmad-Bhāgavatam from Brahmā in his current life. Śukadeva Gosvāmī was initially more attracted to the impersonal concept, but he was attracted to the path of devotion after studying the Śrīmad-Bhāgavatam from his father, Śrīla Vyāsadeva, and thus achieved ultimate perfection.
All of this reinforces the ultimate conclusion of the sixth chapter of the Gītā, where Kṛṣṇa defines bhakti as the supreme process of yoga, and instructs all of us to advance on the path and gradually come to the position of perfect devotees.
The path to perfection
Kṛṣṇa also gives an explanation of different gradations of spiritual advancement in the twelfth chapter of the Bhagavad-gītā from verses eight to twelve. These are very important verses to understand the spirit of the Bhagavad-gītā, since they give us a map of the different levels described in the book, allowing us to understand where we are and the path to advance. Kṛṣṇa doesn’t reject anyone. Regardless of where we are, there is always a clear path to advancement prepared for us. All we have to do is follow the process with determination and avoid the trap of premature renunciation and pretense, as Kṛṣṇa warns in several verses of the Gītā.
In text eight, He says:
“Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.” (Bg 12.8)
This verse describes the process of pure bhakti-yoga, where there is a strong connection with Kṛṣṇa based on pure love. On this level, one is spontaneously attracted to Kṛṣṇa’s form, qualities, activities, and so on. He is always meditating on Kṛṣṇa, and thus already liberated, even while living in this material world. This is the level of devotees like Uddhava or Arjuna. This path is described in detail in the Eleventh Canto of Śrīmad-Bhāgavatam, as well as in chapters seven to twelve of the Bhagavad-gītā.
What if one cannot follow the most elevated path? The answer comes in the ninth verse:
“My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without deviation, then follow the regulative principles of bhakti-yoga. In this way develop a desire to attain Me.” (Bg 12.9)
This verse describes the process of sādhana-bhakti, where one is not completely pure yet, but sufficiently detached to practice sādhana and do service, without desires for material gain. At this level, a devotee may not yet be at the level where he can completely fix his mind on Kṛṣṇa, but he or she is at least advanced and renounced enough to dedicate all external activities to Him, living in a temple or sacred place, rising early, chanting on beads, doing services that are pleasant to Kṛṣṇa, and so on. This equals an advanced stage of jñāna-yoga or niṣkāma-karma-yoga. One who is not advanced will not be able to maintain this level, since his material desires will pull him back to the material sphere.
A third path, suitable for those who are not at such an advanced level, is revealed in the tenth verse:
“If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.” (Bg 12.10)
This verse describes the process of karma-yoga, where one still has an attachment to certain activities, but is capable of connecting them with Kṛṣṇa, using the propensity to act in Kṛṣṇa’s service and dedicating the fruits of his work to Kṛṣṇa. One at the level of niṣkāma-karma-yoga will be able to effectively work for Kṛṣṇa, while one at the level of sakāma-karma-yoga may at least dedicate part of the results to Kṛṣṇa-conscious activities.
A final path for the ones who are still lower on the yoga ladder is described in the next two verses:
“If, however, you are unable to work in this consciousness of Me, then try to act giving up all results of your work and try to be self-situated.” (Bg 12.11)
If one can’t directly work for Kṛṣṇa because of attachment to the fruits of his work or social pressure, he should try to use his money for good causes and cultivate renunciation, at least internally. Becoming purified by these activities, he may eventually become a devotee of Kṛṣṇa and start the path of karma-yoga.
“If you cannot take to this practice, then engage yourself in the cultivation of knowledge. Better than knowledge, however, is meditation, and better than meditation is renunciation of the fruits of action, for by such renunciation one can attain peace of mind.” (Bg 12.12)
One who cannot do anything practical may start by cultivating spiritual knowledge, since spiritual knowledge is the start of the path of self-realization. As one applies this knowledge in his life and collects realizations, he or she will be able to gradually ascend the yoga ladder into the more advanced stages mentioned before. Better than just cultivating theoretical knowledge is to meditate, and better than meditation is to renounce the fruits of one’s work, which leads one to the path of karma-yoga.
Next: The Song of God Volume II
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