Understanding the yoga ladder of the Bhagavad-Gita

Different from what we usually think, yoga is not just a particular process, but a multitude of different methods that lead to the ultimate goal. The Gita gives us a ladder of the path to perfection.

Nowadays many are interested in yoga, but most don’t really understand what yoga really is. In its original sense, the word yoga means “connection”, and this ultimately refers to reestablishing the original nature of the soul as an eternal servant of Krsna. According to Vedic literature, this connection is the ultimate goal of life, and actually, all material creation exists with the purpose of allowing souls to learn their lessons and advance in the spiritual path. Different from what we usually think, yoga is not just a particular process, but a multitude of different methods that lead to this ultimate goal. There is astanga-yoga, karma-yoga, jñāna-yoga, buddy-yoga, bhakti-yoga, and so on. The list is actually quite extensive.

These different processes of yoga are explained in the Bhagavad-Gita, which gives us a ladder, explaining the difference between the various processes, the hierarchical relationship between them, and, most importantly, the path we need to follow in order to attain spiritual perfection. To understand this yoga ladder means to understand the essence of the message of the Bhagavad-Gita and its practical application.

From animal life to devotional service

The lowest stage of the yoga ladder is animal life. In this stage, the soul transmigrates in the lower forms of life: plants, aquatics, insects, reptiles, and mammals, gradually evolving in the cycle of samsara. In this stage, the soul remains immersed in sensual pleasures and the struggle for immediate survival. Devoid of superior intelligence, he is not directly engaged in a process of self-realization. This category includes not only animals, plants, insects, and other lower forms of life, but also human beings who are just concerned about their immediate bodily needs. According to the Vedas, real human life starts at the point one starts to inquire about his real nature beyond the body.

The next stage is the path of karma, or religious activities executed with the purpose of receiving material rewards. At this level, a person understands there is a spiritual nature that goes beyond this material world and agrees to follow a religious process and abide by some moral codes in exchange for receiving some recompenses later. In other words, he is still very much attracted to this material plane and sees religious life as a means to attain material prosperity, sensual pleasure, and a better destination after death.

We can observe that most religions are based on these principles: there is a vague notion of God (generally in an impersonal or semi-personal conception), but the objective is egoistical in nature, with the idea of using the process as a means to attain material rewards. In this sense, these processes are not much more than a bargain, where one pays a small price in this life by following some rules and regulations with the idea of receiving more later. The Vedas also offer a process like this in the form of the karma-kanda sections, which prescribe pious life and worship of different demigods with the purpose of attaining material rewards. Naturally, the goal is to gradually elevate the practitioner, first attracting him with the idea of material rewards, and then slowly making him purified by the contact with spiritual knowledge and association with enlightened spiritual teachers.

This path is briefly described in the 3rd chapter of the Bhagavad-Gita:

“In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.” The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all. In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.” (3.10-12)

Although the path of karma gives one a glimpse of the path of self-realization, making him understand that he is not this body, that there is a Supreme Controller, and that one should obey different moral and religious codes, it’s not sufficient for liberating one from the material world. A person practicing the path of karma is elevated to the higher planets, where he can enjoy superior standards of life in the company of other pious souls, but eventually the results of his past piety finish and he has to take again birth in this plane. Remembering his past practice, the tendency is that he dedicates himself again to a pious life, gaining again entrance to the superior planets, just to fall again back to Earth later.

When one finally becomes tired of this cycle, he starts to look for deeper spiritual knowledge and starts the path of jñāna, which is characterized by the cultivation of knowledge and renunciation. On this path, one exhausts his pursuit of material goals and instead dedicates himself to a self-realization process. In this way, one gradually progresses to the path of astanga-yoga, which helps one to control the mind. Once the mind is controlled, one can seriously practice a process of meditation, attaining brahman, or impersonal realization.

However, this is still not the ultimate realization. Such a yogi can progress up to the impersonal brahmajyoti, where he can enjoy a level of peace and bliss that is thousands of times superior to what one in the path of karma can enjoy on the higher planets. However, since this is not the ultimate destination of the soul, he has to eventually come back. Some yogis can attain Paramatma realization. Such advanced yogis can transfer themselves to Brahmaloka and after a very long life there, they may attain the Vaikunta planets. This is however a very long way.

Both karma and jnana are based on a selfish desire to achieve personal satisfaction or to achieve liberation and the end of material suffering. There is however a third process, the path of bhakti, that allows the soul to finally re-establish his eternal connection with Krsna and enter into the spiritual planets. This is the original position and final destination of the soul, from where one doesn’t have to come back.

The path of bhakti

The path of bhakti is independent of karma and jñāna, but one can add bhakti to his practice. When combined with bhakti, karma becomes karma-yoga and when jñāna is combined with bhakti, it becomes jñāna-yoga. Yoga means “connection with the Lord”, therefore karma-yoga is the path of activities for establishing this transcendental connection, while jñāna-yoga is the cultivation of knowledge and renunciation with the same purpose. As Srila Prabhupada explains in his purport to Bg. 6.46:

“When we speak of yoga we refer to linking our consciousness with the Supreme Absolute Truth. Such a process is named differently by various practitioners in terms of the particular method adopted. When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Kṛṣṇa consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse.”

Most of the first six chapters of the Bhagavad-Gita are dedicated to explaining the path of karma-yoga. Almost all of us are at the level where we have to perform activities. It’s very rare to find someone qualified to strictly follow the path of jñāna, especially in our age. If one tries to jump into the path of jñāna (renunciation) before he is ready, there is every possibility that he will fall down later, and the result can be devastating. Again and again, Krsna recommends that Arjuna adopt instead the path of karma-yoga, which is also the standing advice for all of us. The main message of the Bhagavad-Gita is thus not to adopt a path of dry and premature renunciation, but to change our consciousness and connect our activities with Krsna. As he explains:

“Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.” (Bg 9.27)

The path of karma-yoga starts on the level of sakama-karma-yoga. The word sakama means “with desires”. At this level, the practitioner is still attached to sense satisfaction, economic development, social prestige, etc. In other words, one still has material desires and is attached to enjoying the fruits of his work, but he agrees to offer part of these fruits to Krsna in the form of charity, donations, or even direct service. By offering the fruits of his work to Krsna and assisting his devotees he progresses in spiritual life and becomes purified. This is the path recommended for most since this is the level most of us can realistically follow. In terms of practical application, this basically means to stay in family life, get a good education, work in some honest job, and pursue his material goals to a certain extent, but at the same time cultivate spiritual life, donating part of his money and time to assist other devotees in their job of expanding Krsna Consciousness. This creates a platform where one can remain peaceful and thus have the presence of mind to continue his practice of devotional service.

The second level is called niskama-karma-yoga (without desires). At this level, one is already purified enough and is not attached to the fruits of his work. Although externally engaged in activities, one is internally renounced. At this level one can just work for Krsna, living a simple life and assisting in the propagation of Krsna Consciousness. This is the level of devotees who serve full-time, be it by living in a temple or community, or by using all their time and resources to spread Krsna Consciousness and living by just what comes naturally. Such devotees usually have simple lives but have the opportunity of advancing very fast. This is however a very difficult platform to maintain. Immature followers can harm themselves by trying to prematurely situate themselves on such a platform. This is quite an advanced level.

As one advances in the path, he advances in terms of both knowledge and devotion. Krsna emphasizes the importance of spiritual knowledge repeatedly in the Bhagavad-Gita:

“In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time. A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.” (Bg 4.38-39)

Work performed for Krsna not only does not produce new karma but gradually destroys one’s previous karma, gradually purifying his consciousness without the need for separate effort. To be properly guided in this process, Krsna recommends one approach a qualified spiritual master and obtain spiritual knowledge from him. As one matures in his philosophical comprehension and increases his devotion, he becomes naturally detached.

“When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.” (Bg 5.17)

When one finally becomes fully detached, he may stop working and simply dedicate himself to the process of self-realization. This is the position of a renunciant, who goes to live in a sacred place and spends the rest of his life just chanting under strict vows. However, Krsna recommends that one who attains this level continue working, not for himself, but to give an example to others. Work and renunciation are actually not opposed to each other. One who has the proper consciousness can remain fully renounced even while externally executing all kinds of activities. This is one of the main topics of the Bhagavad-Gita.

Spiritual practitioners who can follow this path become the ones who can most effectively help other people on the spiritual path and contribute the most to uplifting society. By not rejecting their skills and material talents, but otherwise using them to reach other people, combining them with a deep and vast spiritual realization, such spiritual teachers can present spiritual knowledge in deep and practical ways, and create true spiritual revolutions in their communities.

Different from a neophyte, who can just repeat passages from scriptures he barely understands, a spiritual teacher who can reach this level becomes the very embodiment of the highest spiritual realizations.

As one progresses in the cultivation of transcendental knowledge, he gradually progresses to the platform of buddhi-yoga, which means to work for Krsna with devotion and knowledge. This is a very advanced level. Such a practitioner can progress to the stage of pure bhakti-yoga and attain Bhagavan realization, reestablishing his eternal relationship with Krsna, which is the ultimate goal of the yoga process. Fixing his mind on the path of self-realization through his practice of devotional service, such a practitioner does not have to practice astanga-yoga to attain the most elevated stage. As Krsna says:

“Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bg 18.65)

A clear path

In this way, the evolution on the path of karma-yoga is:

1) Materialism: This is the platform where most modern people live, working just for the satisfaction of their desires. This level is described by Krsna in Bg. 3.16: "My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain." According to the Vedas, materialism is considered an extension of animal life, and one who doesn't progress above this level risks returning to the evolutionary cycle, receiving an animal body in his next life.

2) Karma-kanda: The materialistic process of piety offered in the Vedas, where one follows religious principles in exchange for material progress and elevation to the celestial planets after death. This is described in the Vedas as the beginning of human life, and is described in the Gita on verses 3.10-11: "In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.” The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.

3) Sakama-karma-yoga: That's where the path of devotional service begins. In his purports, Srila Prabhupada describes karma-yoga as part of the stairs of devotional service, and translates the term "karma-yoga" as simply "devotional service" or "action in Krsna Consciousness". One who wants to serve Krsna, but is plagued by material desires, can progress by executing his material activities but offering the results to Krsna, and thus gradually become purified of these desires.

4) Niskama-karma-yoga: In this level, one becomes detached from sense enjoyment and consequently from the results of his activities. As a result, one can simply work for Krsna, without being concerned by the results. There may still be some attachment to the activity itself, with a devotee attached to work in a certain service or field according to his natural propensity of preferences, but this can be easily aligned with the service to the Lord.

5) Buddhi-yoga: The terms "sakama-karma-yoga" and "niskama-karma-yoga" simply describe one's level of detachment. Generally, the level of niskama-karma-yoga is accompanied by deep philosophical understanding, but this is not a pre-requisite. When we speak directly about a devotee who works for Krsna without attachment and with deep philosophical understanding, we call it buddhi-yoga (connection with Krsna through the use of intelligence).

The natural evolution is for one to progress from karma-kanda to sakama-karma-yoga and from there to niskama-karma-yoga or buddhi-yoga, and from any of the two processes eventually reach the platform of devotional service.

Karma and jñāna

When we speak about mundane karma or jñāna, there is a clear distinction between the karmi and the jñānī. In this case, the path of jñāna is clearly superior, and usually only one who is exhausted in the path of karma can start on the path of jñāna. However, when we speak about karma-yoga and jñāna-yoga the distinction is not so clear. One may be able to achieve the ultimate goal on the path of niskama-karma-yoga, without ever fully transitioning to the path of jñāna-yoga, and thus a serious practitioner in the path of karma-yoga may be much more elevated than a neophyte in the path of jñāna-yoga. Surely, one who is well-situated in the path of karma-yoga will also be much more elevated than an immature renunciant, aspiring for the path of jñāna, as elucidated by Krsna several times in the course of the Bhagavad-Gita.

Jñāna by itself is the path of philosophical speculation, which typically leads to impersonalism. Although bhakti is described everywhere in the scriptures, one who is in the process of mental speculation will not be able to see it. Just as karma-kanda leads to elevation to the celestial planets, followed by a return to Earth after the pious results are exhausted, the process of philosophical speculation leads, as a rule, to impersonalism and Brahman liberation, from which one eventually falls back to the mortal world.

However, when the cultivation of transcendental knowledge is combined with bhakti, one starts in the process of jñāna-yoga, which ultimately leads to pure devotional service.

The process of jñāna typically leads to astānga-yoga, which is described by Krsna in the 6th chapter. By practicing astānga-yoga one may achieve Paramatma realization, and from there eventually reach the level of Bhagavan realization, if combined with bhakti.

The description of the path of jñāna-yoga and astānga-yoga given in the Bhagavad-Gita becomes more clear when we study the description of the process of Sankhya described by Lord Kapila in the 3rd chapter of the Srimad-Bhagavatam. The process he describes is a combination of analytical knowledge (jñāna) with the practice of astānga-yoga, practiced inside the purview of pure devotional service.

Technically, there is a difference between the external practices of the process of karma-yoga, jñāna-yoga, Sankhya, etc. but these differences are only superficial, since ultimately these are variations of the same process of devotional service, just externally performed differently according to the tendencies of the practitioner.

See what Krishna tells us in the 5th chapter Bhagavad-Gita:

"Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both. One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are." (Bg 5.4-5)

As Prabhupada explains in the Srimad Bhagavatam, each stage of the process of astanga-yoga has an equivalent to the process of bhakti-yoga. When we examine both the teachings of Krsna in the Bhagavad-Gita and the teachings of Lord Kapila in the Srimad Bhagavatam under this prism, we can see how both offer practical insights that can help us to improve our spiritual practice.

While the external performance may change slightly over the ages (a sage in Satya-yuga would meditate on Paramatma, while we meditate on the deity, for example), the core of the process, which is meditation on the transcendental form of the Lord, is the same for all ages, and when the words are taken in the proper context, we can see the knowledge he describes also directly applies to us.

In this way, although ordinarily, the path of karma leads to jñāna, when we speak about the path of devotional service, the distinction is not so clear, since both the processes of karma-yoga and jñāna-yoga lead to pure devotional service. On can thus achieve perfection in any of the two processes, without having to necessarily transition from one to another. As Krsna explains, "Only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both."

A devotee who bases his devotional practice on the cultivation of transcendental knowledge and meditation on the Lord also doesn't have to practice astānga-yoga like an ordinary jñānī, because the result of the process of astānga-yoga, which is fixed meditation on the form of the Lord, can be achieved by the process of deity worship, as explained by Srila Prabhupada in the 3rd canto of Srimad Bhagavatam. The same process of deity worship, as well as the process of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ, etc. is of course also practiced in the path of karma-yoga.

In this way, the paths of karma-yoga and jñāna-yoga offer two parallel paths inside the devotional ladder, and both can lead to pure devotional service. As Krsna explains, "he who applies himself well to one of these paths achieves the results of both."

The path to perfection

Krsna explains this graduation of advancement according to the spiritual level of the practitioner in the 12th chapter of the Bhagavad-Gita from verses 8 to 12. These are very important verses to understand the spirit of the Bhagavad-Gita 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. Krsna 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 Krsna warns in several verses of the Gita.

Back to the passage, in verse 8 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 Krsna based on pure love. On this level, one is spontaneously attracted to Krsna’s form, qualities, activities, and so on. On this level, one is always meditating on Krsna. One in this level is 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 11th canto of Srimad Bhagavatam, as well as in chapters 7 to 12 of the Bhagavad-Gita.

What if one is not able to follow the most elevated path? The answer comes in the 9th 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 sadhana bhakti, where one is not completely pure yet, but he is sufficiently detached to just practice sadhana 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 in Krsna, but he is at least advanced and renounced enough to dedicate all his external activities to Him, living in a temple or sacred place, raising early, chanting on his beads, doing services that are pleasant to Krsna and so on. This equals to an advanced stage of jñana-yoga or at least niskama-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 the ones who are not at such an advanced level is revealed in the 10th 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 he is capable of connecting it to Krsna, using his propensity to act in Krsna’s service and dedicating the fruits of his work to Krsna. One at the level of niskama-karma-yoga will be able to effectively work for Krsna, while one at the level of sakama-karma-yoga may at least dedicate part of the results to Krsna 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 Krsna 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 Krsna 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 is not able to 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 will be able to gradually ascend on the yoga ladder into the more advanced stages mentioned before. Better than just cultivating theoretical knowledge is to meditate, and better to meditate is to renounce the fruits of one’s work, which leads one to the path of karma-yoga.